Migne Reading Room
PL 2 · cols. 633–682
Tertullian, Liber adversus Judaeos
Editors' preface
Q. SEPT. FLOR. TERTULLIANI
Q[uintus] Sept[imius] Flor[ens] Tertullian's
LIBER ADVERSUS JUDAEOS.
Book against the Jews.
ARGUMENTUM.
Argument.
Disputatione habita inter Christianum et Proselytum Judaeum (de se, quantum apparet, in tertia persona sermonem faciens) Tertullianus, quod per concentum obstrepentium spectatorum minus plene potuit dilucidari, stylo retractat, pugnans adversus Judaeos solidissimis rationibus, et ex sacrae Scripturae fundamentis: idque pace Ecclesiae adhuc durante ante bellum Britannicum, eo tempore quo Mauri a Romanis obsidebantur.
A disputation having been held between a Christian and a Jewish proselyte, Tertullian (speaking of himself, as far as appears, in the third person) takes up again with the pen what, through the din of clamouring onlookers, could not be fully cleared up, fighting against the Jews with the most solid reasons and from the foundations of sacred Scripture: and this while the peace of the Church still lasted, before the British war, at the time when the Moors were being besieged by the Romans.
I. Primum autem etiam gentibus gratiam Dei vindicat, posse eas ad Dei legem admitti comprobans.
I. First, then, he claims the grace of God for the gentiles also, proving that they can be admitted to the law of God.
II. Quippe cum lex primordialis matrix omnium praeceptorum Adae et Evae in paradiso data sit; ac legem Moysi scriptam legis naturalis justitia in Noe et Abraham, quin et sacerdotium in Melchisedech, praecesserit.
II. Since indeed a primordial law, the mother of all precepts, was given to Adam and Eve in paradise; and the justice of the natural law in Noah and Abraham, and indeed the priesthood in Melchisedech, preceded the written law of Moses.
III. Et datam quidem Abrahae circumcisionem carnalem ad tempus, sed in signum, unde Israel in novissimo tempore dinosceretur, quando secundum sua merita in sanctam civitatem ingredi prohiberetur: nunc vero spiritalem circumcisionem in salutem esse populo obedienti.
III. And that carnal circumcision was indeed given to Abraham for a time, but for a sign, whereby Israel might be known in the last time, when according to its deserts it would be forbidden to enter the holy city: but that now spiritual circumcision is for salvation to an obedient people.
IV. Sabbati quoque observationem temporalem fuisse, Sabbati aeterni figuram: utpote quod neque a praedictis patriarchis ante legem Moysi, neque post eamdem ab omnibus perpetuo observatam, exemplis constet Jesu Nave et Machabaeorum.
IV. That the observance of the Sabbath too was temporal, a figure of the eternal Sabbath: inasmuch as it is established by the examples of Jesus Nave and of the Maccabees that it was neither observed by the aforesaid patriarchs before the law of Moses, nor perpetually by all after it.
Editors' notes and page, col. 633
Footnotes
(continued) ‹anchor: none visible; the note runs on from the previous page, under the heading "Commentarius"› · col 633–634
Irenaei libros contra haeres., p. 352 et seqq., ed. D. Massuet, Paris, 1710. — Imo, nec etiam nunc omnino amissum foret insigne de Sophia volumen, si qua fides Woide, Anglo ultimi saeculi philologo, qui inter codd. mss. a D. Askew collectos unum reperit, membranis pergamenis conflatum, in forma in-4°, litteris Graecis uncialibus summae vetustatis exaratum, lingua Coptorum Aegyptiaca ab integro conscriptum, nullum in fronte titulum, haec vero ad calcem secundae partis exhibentem verba: Tomus secundus fidelis Sophiae. Hunc esse Valentini librum cui interdum alludit Tertullianus sibi persuasum habuit, cum in eo codice contineri vidit XIII Psalmos poenitentiales Sophiae, XIII Canticos ad laudem Christi Sophiam redimentis, quasdam confabulationes Christi cum discipulis et mulieribus Evangelicis. Porro in his ipsis adnotationibus Woide ansam dedit dubitandi falsone an merito haec Valentino tribuerentur; nam verisimile minime est Valentinum opus suum maximum in lingua Aegyptiaca conscripsisse, nec pauca quae Woide eruit ac interpretatus est redolent hujus operis versionem. Nihil enim sive Valentinum, sive ejus sequelam aperte designat, imo Woidii sententiae obsunt quaedam Valentino prorsus aliena, videlicet Barbelo, Jaldabbaothar duodecim salvatores et alia de Apostolorum dignitate, de animarum origine. Praeterea libro de Sophia perperam tribuerentur psalmi vel cantici; quanto magis Christi sermocinationes, quibus apertius declaratur haec desumi ab Evangelio secundum Aegyptios apocrypho. Nec id infirmatur ex titulo Sophiae fidelis, unde tantum inferre licet eo in libro agi de re Gnostica. — Cui rei referendus est similiter alter ab eodem Woide descriptus codex, in eadem Aegyptiaca lingua, in dialecto Sahidico exaratus, 76 foliis in forma in-4° compactus, in duas divisus partes, quarum prior inscribitur: Γνώσεως liber; — posterior vero: liber Magni Λόγου κατὰ Μυστήριον. Eum ab Oriente in Angliam attulit celeberr. viator Brucius, nec parum doctorum desideriis satisfaceret quicunque vetustatis expleratos qui hanc sibi daret provinciam in lucem hunc librum emittendi Cf. Matter. Hist. du Gnostic. t. II, 106, 170. Edd.
…Irenaeus's books Against Heresies, p. 352 and following, ed. Dom Massuet, Paris, 1710. — Indeed, the noted volume on Sophia would not even now be wholly lost, if Woide is to be believed, an English philologist of the last century, who among the manuscripts collected by Dr Askew found one made of parchment leaves, in quarto, written in Greek uncials of the greatest antiquity, composed entirely in the Egyptian tongue of the Copts, bearing no title at its head but showing at the end of the second part these words: "The second volume of the faithful Sophia." He was persuaded that this was the book of Valentinus to which Tertullian sometimes alludes, when he saw that the codex contained thirteen penitential psalms of Sophia, thirteen canticles in praise of Christ who redeems Sophia, and certain conversations of Christ with the disciples and the women of the Gospel. Yet in these very notes Woide gave occasion to doubt whether these things were wrongly or rightly attributed to Valentinus; for it is not at all likely that Valentinus wrote his chief work in the Egyptian tongue, and not much of what Woide brought out and interpreted smells of a translation of this work. For nothing openly points to Valentinus or his following; rather, against Woide's opinion stand certain things wholly foreign to Valentinus, namely Barbelo, Jaldabbaothar, the twelve saviours, and other matters on the dignity of the Apostles and the origin of souls. Moreover, psalms or canticles would be wrongly attributed to a book on Sophia, how much more the discourses of Christ, which show more plainly that these things are taken from the apocryphal Gospel according to the Egyptians. Nor is this weakened by the title "of the faithful Sophia," from which one may infer only that the book treats of a Gnostic matter. — To the same matter must likewise be referred another codex described by the same Woide, written in the same Egyptian tongue, in the Sahidic dialect, bound in 76 leaves in quarto, divided into two parts, of which the first is entitled "The Book of Knowledge (Γνώσεως)," and the second "The Book of the Great Word (Λόγου) according to the Mystery." The celebrated traveller Bruce brought it from the East to England, and whoever took on himself the task of bringing this book to light would do no small service to the wishes of scholars who [seek] antiquity's [remains] (expleratos as printed). Cf. Matter, Histoire du Gnosticisme, vol. II, 106, 170. Editors.
(printed under page 321)
Page
- running head: 633 LIBER ADV. JUDAE (cut off at image edge)
- marginal letters: A ‹ARGUMENTUM.›; B ‹et Abraham, quin et sacerdotium›; C ‹fuisse, Sabbati aeterni figuram›; D ‹reperit, membranis pergamenis› (in the Commentarius, not set)
- old-edition numerals: 595 before ARGUMENTUM
- other: full-width title lines "Q. SEPT. FLOR. T[ERTULLIANI]", "LIBER", "ADVERSUS JU[DAEOS]" and rule above ARGUMENTUM not set (cut off at edge); full-width heading "Commentarius." at foot not set; editors' commentary below it (on Valentinus' de Sophia, Woide, Askew codex) not set; "fundamentis" printed with damaged i; "Quid?" printed with a stray mark before the question mark (Quid.?), set as Quid?; column ends mid-sentence at "terrenarum", continued in col. 634
- running head: 633 | LIBER ADV. JUDAEOS. | 634
- marginal letters: A beside "Disputatione habita inter Christianum" (gutter letter, level with col. 634 "oblationum Abel et Cain"); B beside "et Abraham, quin et sacerdotium"; C beside "fuisse, Sabbati aeterni figuram"; D beside "qui inter codd. mss. a D. Askew" (in the Commentarius)
- old-edition numerals: 595 before ARGUMENTUM
- other: the full-width title (Q. SEPT. FLOR. TERTULLIANI / LIBER / ADVERSUS JUDAEOS.) is printed across both columns and set once here. The ARGUMENTUM (cols 633-635) is EDITORS' MATTER (Pamelius), set here per the fresh-column rule and flagged as such; paragraph V, which runs from the foot of col. 633 into col. 634, is set whole in c634_a.md. Below the Argumentum a full-width caption "Commentarius." heads a two-column editors' commentary (Woide, the Coptic Sophia codex, Valentinus; signed EDD.) continuing from earlier matter: editors' prose, not set here (foot apparatus pass).
V. Quid? quod etiam ipsa sacrificia terrenarum oblationum Abel et Cain, in Levitico conscripta, spiritalium sacrificiorum praedicta fuisse ex Malachia et Psalmis manifestum sit.
V. What of this, that it is manifest from Malachi and the Psalms that even the very sacrifices of earthly offerings, of Abel and Cain, written down in Leviticus, were foretellings of spiritual sacrifices?
VI. Atque adeo ex praedictis concludi, legem novam superventuram; id itaque quaerendum, an exspectetur novae legis lator, an vero jam venerit.
VI. And so from the things foretold it is concluded that a new law was to come; this therefore is to be inquired, whether the giver of the new law is awaited, or whether He has indeed already come.
VII. Venisse autem, primum ex prophetiis commonstrari de regno ejus super gentes, eoque aeterno.
VII. That He has come, moreover, is shown first from the prophecies of His kingdom over the gentiles, and that an eternal one.
VIII. Deinde ex temporibus nativitatis ducis Christi, et passionis, et exterminii Jerusalem a Daniele praedictis.
VIII. Next from the times of the nativity of Christ the leader, and of His passion, and of the destruction of Jerusalem, foretold by Daniel.
IX. Quin etiam praedictionibus variis, quibus a prophetis nuntiata est Christi nativitas.
IX. Indeed also by the various predictions by which the nativity of Christ was announced by the prophets.
X. Item ex iis quae de passione Christi in cruce praedicta sunt, et figuris ejusdem.
X. Likewise from those things which were foretold of the passion of Christ on the cross, and from the figures of the same.
XI. Rursum ex cladis Jerusalem praedictione, non modo per Danielem, sed et per Ezechielem prophetam.
XI. Again from the prediction of the disaster of Jerusalem, not only through Daniel, but also through the prophet Ezekiel.
XII. Insuper et repetitione quorumdam Scripturae sacrae locorum de gentium ad Christum conversione.
XII. Moreover also by the repetition of certain passages of sacred Scripture on the conversion of the gentiles to Christ.
XIII. Denique praescriptione aliarum Scripturarum, e quibus jam venisse convincitur.
XIII. Finally by the citing of other Scriptures, from which it is proved that He has already come.
XIV. Postremo ex abundantia erroris Judaeorum convinci, ex secundo Christi adventu in sublimitate post priorem illum in humilitate; circa quem illi decepti sunt, quia non in sublimitate venerit, dum ignorant in humilitate fuisse venturum.
XIV. Lastly, that the Jews are convicted of an abundance of error from the second coming of Christ in sublimity after that former one in humility; about which they were deceived, because He did not come in sublimity, while they do not know that He was to come in humility.
Editors' notes and page, col. 634
Page
- running head: ER ADV. JUDÆOS. (left part cut off at image edge)
- marginal letters: A oblationum Abel et Cain; B praedicta sunt, et figuris ejusdem; C XIV. Postremo ex abundantia; D dignitate, de animarum origine (in editors' commentary, not set)
- old-edition numerals: 596 after aeterno
- other: full-width title lines "...OR. TERTULLIANI. / LIBER / ...SUS JUDÆOS." at column head, cut off at left edge, not set; full-width heading "Commentarius." below item XIV not set; editors' commentary (on Valentinus, Woide's Coptic codices, Bruce codex, signed Edd.) at column foot not set; UNSURE whether the numbered summary (V–XIV) is itself an editorial argumentum rather than Tertullian's text, set here as printed; broken type read as Insuper, prophetam, prophetiis, Christi.
- running head: 633 | LIBER ADV. JUDAEOS. | 634
- marginal letters: A beside "oblationum Abel et Cain"; B beside "praedicta sunt, et figuris ejusdem"; C beside "XIV. Postremo ex abundantia"; D beside "dignitate, de animarum origine" (in the Commentarius)
- old-edition numerals: 596 before VIII.
- other: ALL of this is the ARGUMENTUM, EDITORS' MATTER (Pamelius), set per the fresh-column rule and flagged as such; paragraph V begins at the foot of col. 633 ("V. Quid? quod etiam ipsa sacrificia terrenarum") and is set whole here. Damaged type, read as the evident letters: "Quid?" printed with a broken d and a stray point ("Quid.?"); "IX." with a broken X; "Christi" in X with a damaged h. Below, the full-width caption "Commentarius." and the right half of a two-column editors' commentary (Woide, Bruce, Matter, Hist. du Gnostic.; signed EDD.): editors' prose, not set.
Caeterum, praeterquam, quod libro tertio adversus Marcionem iisdem pene verbis repetit Tertullianus non nihil fusius, quae hic contractius tractet, unde ejusdem utrumque auctoris nemo dubitare possit; et quod B. Cyprianus libris duobus prioribus Testimoniorum ad Quirinum adversus Judaeos, hunc ita sit imitatus librum, ut multa decerpserit; similiter Julianus Pomerius lib. tribus contra Judaeos; certe Eusebius in Chronico sententiam Tertulliani de nativitate Christi ex hoc libro nominatim recenset, et Pomerius in librum suum primum, ac B. Hieronymus bonam IX capitis partem suo in Danielem commentario transcripserunt. Disertis item verbis scripti hujus meminerunt Vincentius Lirinensis, abbas Trithemius, et Politianus, antequam prelo committeretur a Rhenano. Qui et secundam castigatiorem edidit ex Gorzienzi codice, additis aliquot scholiis; verum quod cum in Britannico codice Lelandi non haberetur, a Gelenio non sit recognitus, nondum pristinam faciem receperat. Quare et nobis in eo recurando laborandum fuit, ad quod subsidio fuerunt ms. Vaticanum unum libri istius, et duo libri tertii adversus Marcionem exemplaria, item dictus B. Hieronymi commentarius et loci aliquot a Latinio utrobique observati: uti ex nostris adnotationibus videre est. PAM.
Moreover, besides the fact that in the third book Against Marcion Tertullian repeats, in almost the same words and at somewhat greater length, what he treats more briefly here, so that no one could doubt that both are by the same author; and that Blessed Cyprian, in the first two books of the Testimonies to Quirinus against the Jews, so imitated this book that he excerpted much from it, and likewise Julianus Pomerius in his three books Against the Jews; certainly Eusebius in his Chronicle cites by name Tertullian's opinion on the nativity of Christ from this book, and Pomerius in his first book, and Blessed Jerome in his commentary on Daniel, transcribed a good part of chapter IX. In express words, too, Vincent of Lérins, Abbot Trithemius and Politian made mention of this writing before it was committed to the press by Rhenanus. He also brought out a second, more correct edition from the Gorze codex, with some scholia added; but because it was not contained in Leland's British codex, and was not revised by Gelenius, it had not yet recovered its original appearance. Therefore we too have had to labour in restoring it, for which our aids were one Vatican manuscript of this book, and two copies of the third book Against Marcion, also the said commentary of Blessed Jerome, and some passages noted by Latinius in both places, as may be seen from our annotations. PAM[ELIUS].
CAPUT PRIMUM.
CHAPTER I.
Proxime accidit; disputatio habita est Christiano et proselyto Judaeo. Alternis vicibus contentioso fune uterque diem in vesperam traxerunt: obstrepentibus etiam quibusdam ex partibus singulorum, nubilo quodam veritas obumbrabatur. Placuit ergo quod per concentum disputationis minus plene potuit dilucidari, inspici curiosius, et lectionis stylo quaestiones retractatas terminare. Nam occasio quidem defendendi etiam gentibus sibi divinam gratiam, habuit hinc praerogativam,
It happened recently: a disputation was held between a Christian and a Jewish proselyte. By turns, with a contentious rope, each of them dragged the day out into evening; and as some of the partisans of each side also made an uproar, the truth was overshadowed by a kind of cloud. It seemed good, therefore, that what could not be fully cleared up through the clamour of the disputation should be examined more carefully, and that the questions, handled afresh, should be settled by the pen of reading. For indeed the occasion of defending the divine grace for the Gentiles too, as their own, took its precedence from this,
Editors' notes and page, col. 635
Variae lectiones
1 ‹anchor: ex partibus› · call in col 635 Ex partibus abest a Pam. Oberth. Seml.
"Ex partibus" (from the sides) is absent in Pamelius, Oberthür, Semler.
2 ‹anchor: singulorum› · call in col 635 Quibusdam spectantibus (pro spectatoribus Rhen.) sibilorum nubilo quodam jurgiorum Lat.
"With some looking on (for Rhenanus's spectatoribus), in a kind of cloud of hisses and quarrels" — so Latinius.
3 ‹anchor: et lectionis› · call in col 635 Lectionibus Oberth. Seml.
"Lectionibus" (by readings) in Oberthür, Semler.
4 ‹anchor: etiam gentibus sibi› · call in col 635 Sibi abest a Jun.
"Sibi" is absent in Junius.
5 ‹anchor: not visible on the crop› · call in col 636 (col 635 carries calls 1–4 only) Est Oberth. Seml.
"Est" in Oberthür, Semler.
6 ‹anchor: not visible on the crop› · call in col 636 (col 635 carries calls 1–4 only) Et abest a Pam. et Par.
"Et" is absent in Pamelius and the Paris edition.
7 ‹anchor: minor aetate temporum› · call in col 636 Temporum (de Rebecca, de duobus populis) intelligitur. Hancce Parenthesim quasi à glossemate profectam expungit Lat. Rig. Jun. autem arbitratur e sequentibus huc esse transpositam; Seml. nempe post prior et major. Obert. Temporum de Rebecca, de duobus populis, intelligitur id posse. Hyperbaton est locus iste aut corruptus, cui ex MS. mederi non licuit. Pam.
"Of the times (of Rebecca, of the two peoples) is understood." Latinius and Rigault strike out this parenthesis as arising from a gloss; Junius thinks it has been moved here from what follows; Semler [places it] namely after "prior et major". Oberthür: "Of the times of Rebecca, of the two peoples, it may be understood." This passage is either a hyperbaton or corrupt, and could not be healed from a manuscript. Pamelius.
8 ‹anchor: adeptus› · call in col 636 Adeptos Rhen. Oberth.
"Adeptos" in Rhenanus, Oberthür.
9 ‹anchor: secundum edictum› · call in col 636 Dictum Rhen.
"Dictum" (saying) in Rhenanus.
10 ‹anchor: prior et› · call in col 636 Et abest a Pam. Oberth.
"Et" is absent in Pamelius, Oberthür.
11 ‹anchor: Scripturarum divinarum› · call in col 636 Divinarum Scripturarum abest a Pam. Rhen. Oberth. Memorias usurpat pro Scripturis sacris Pam
"Divinarum Scripturarum" is absent in Pamelius, Rhenanus, Oberthür. He uses "memorias" (records) for the sacred Scriptures. Pamelius.
12 ‹anchor: Judaeorum major› · call in col 636 Major abest a Pam. et Rhen.
"Major" is absent in Pamelius and Rhenanus.
13 ‹anchor: virorum aurum› · call in col 636 Aurum delet Jun.
Junius deletes "aurum".
Commentarius
(printed under page 322)
(1) ‹anchor: Proxime accidit› · call in col 635
Sed ubi et quando? quis ille Christianus? Seml.
But where and when? Who was that Christian? Semler.
(printed under page 322)
(2) ‹anchor: proselyto Judaeo› · call in col 635
Et proselyto Judaeo. Haec vox in Scriptura occurrit saepe; significat autem apud Judaeos hominem advenam seu adventitium, qui cum non sit Judaeus, ad eorum tamen legem ex gentilibus accessit. Le Pr.
"And a Jewish proselyte." This word occurs often in Scripture; among the Jews it means a stranger or newcomer, who, though not a Jew, has come over from the Gentiles to their law. Le Prieur.
(printed under page 322)
(3) ‹anchor: contentioso fune› · call in col 635
Contentioso fune. Proverbialiter dixit, alternis vicibus contentioso fune uterque diem in vesperam traxerunt. Sic in libro de Resurrectione carnis: « Modo nunc, inquit, contentioso fune deducere, hac an illac hominem perditio depostulet. » Rhen.
"With a contentious rope." He said it proverbially: each in turn drew out the day into evening with a contentious rope. So in the book On the Resurrection of the Flesh: "Now," he says, "to draw with a contentious rope, whether perdition demands the man this way or that." Rhenanus.
(printed under page 322)
(4) ‹anchor: Placuit ergo› · call in col 635
Scilicet mihi. Seml.
That is, to me. Semler.
(printed under page 322)
(5) ‹anchor: not visible on the crop (sibi vindicare)› · call in col 636 (col 635 carries calls (1)–(4) only)
Sibi vindicare. Vatic. codex vindicare; perinde est; nam et vindicare quod a vindiciis derivatur, est rem controversam sibi adserere. Pam.
"To claim for itself." The Vatican codex has "vindicare"; it comes to the same; for "vindicare", which derives from vindiciae, is itself to assert a disputed thing as one's own. Pamelius.
(printed under page 322)
(6) ‹anchor: not visible on the crop (nec discrevit gratiam)› · call in col 636 (col 635 carries calls (1)–(4) only)
Nec discrevit gratiam. Codex Fuldensis, Nec discrevit gratia. Quod rectius est. Rig.
"Nor did he distinguish the grace." The Fulda codex: "Nor did grace distinguish," which is more correct. Rigault.
(printed under page 322)
Page
- running head: 635 TERTULLIANI OPERUM PARS II.
- marginal letters: A ‹Caeterum, praeterquam, quod libro tertio adversus›; B ‹committeretur a Rhenano. Qui et secundam casti-›; C ‹Proxime accidit (1); disputatio habita est Chri-›; D ‹(1) Sed ubi et quando? (in the Commentarius at the foot)›
- old-edition numerals: 597 after ‹a Gelenio›
quod sibi vindicare Dei legem instituerit homo ex gentibus; nec de prosapia Israelitum Judaeus. Hoc enim sat esse, posse gentes admitti ad Dei legem, ne Israel adhuc superbiat, quod gentes velut stillicidium situlae, aut pulvis ex area deputentur (Isa. XL, 15). Quanquam habeamus ipsum Deum idoneum pollicitatorem et fidelem sponsorem, qui Abrahae promiserat quod in semine ejus benedicerentur omnes nationes terrae (Gen. XXII, 18), et quod ex utero Rebeccae duo populi et duae gentes essent processurae (Gen. XXV, 23): utique Judaeorum, id est Israel, et Gentium, id est noster. Uterque ergo et populus et gens est appellatus, ne de nominis appellatione privilegium gratiae sibi quis audeat defendere. Duos etenim populos et duas gentes processuras ex unius feminae utero Deus destinavit, nec discrevit gratiam in nominis appellatione, sed in partus editione; ut qui prior esset de utero processurus, minori subjiceretur, id est posteriori. Sic namque ad Rebeccam Deus locutus est, dicens: Duae gentes in utero tuo sunt, et duo populi de ventre tuo dividentur, et populus populum superabit, et major serviet minori (Ibid.). Itaque cum populus seu gens Judaeorum anterior sit tempore, et major per gratiam primae dignationis in lege, noster vero minor aetate temporum intelligatur, utpote in ultimo saeculi spatio adeptus notitiam divinae miserationis, procul dubio secundum edictum, divinae locutionis, prior et major populus, id est Judaicus, serviat necesse est minori; et minor populus, id est Christianus, superet majorem. Nam et secundum Scripturarum divinarum memorias populus Judaeorum major, id est antiquior, derelicto Deo, idolis servivit, et divinitate abrelicta, simulacris fuit deditus, dicente populo ad Aaron: fac nobis deos qui nos antecedant (Exod. XXXII, 23). Quod cum ex monilibus feminarum et annulis virorum aurum
that a man from the Gentiles has set about claiming the law of God for himself; nor a Jew of the stock of the Israelites. For this is enough, that the Gentiles can be admitted to the law of God, so that Israel may no longer be proud that the Gentiles are reckoned as a drop from a bucket, or dust from the threshing-floor (Isa. 40:15). Although we have God Himself as a fit promiser and a faithful guarantor, Who had promised Abraham that in his seed all the nations of the earth would be blessed (Gen. 22:18), and that from the womb of Rebecca two peoples and two nations would come forth (Gen. 25:23): namely that of the Jews, that is Israel, and that of the Gentiles, that is ours. Each, therefore, is called both a people and a nation, lest anyone should dare to defend for himself a privilege of grace from the appellation of the name. For God appointed two peoples and two nations to come forth from the womb of one woman, and did not distinguish grace in the appellation of the name, but in the order of birth; so that the one who was to come forth first from the womb should be made subject to the lesser, that is, to the later. For thus God spoke to Rebecca, saying: Two nations are in your womb, and two peoples shall be divided from your belly, and people shall overcome people, and the greater shall serve the lesser (Gen. 25:23). Therefore, since the people or nation of the Jews is earlier in time, and greater through the grace of first favour in the law, while ours is understood to be lesser in the age of times, inasmuch as it obtained knowledge of the divine mercy in the last span of the world, beyond doubt, according to the edict of the divine utterance, the prior and greater people, that is the Jewish, must serve the lesser; and the lesser people, that is the Christian, must overcome the greater. For indeed, according to the records of the divine Scriptures, the people of the Jews, the greater, that is the older, having forsaken God, served idols, and having abandoned the Godhead, was given over to images, the people saying to Aaron: make us gods who may go before us (Exod. 32:23). And when from the necklaces of the women and the rings of the men the gold
Editors' notes and page, col. 636
Footnotes
(7) ‹anchor: et annulis virorum› · call in col 636
Et annulis virorum. Similiter B. Ambrosius epist. 56, ad Romulum: « Coactus igitur Aaron petit annulos eorum et inaures mulierum. » Cum utem istud neque Graece hodie legatur, neque Latine in editione B. Hieronymi reperiatur, oportet diversam fuisse septuaginta virorum editionem quibusdam in locis ab ea quae nunc exstat, quod confirmatur ex verbis quae mox ab Auctore citantur. Pam.
"And the rings of the men." So too blessed Ambrose, Letter 56, to Romulus: "Aaron therefore, under compulsion, asks for their rings and the women's earrings." Since this is neither read in the Greek today nor found in the Latin of blessed Jerome's edition, the edition of the Seventy must in certain places have differed from the one now extant, which is confirmed by the words the author quotes shortly after. Pamelius.
(printed under page 322)
Page
- running head: [OP]ERUM PARS II. — SERIES I, POLEMICA. 636 (left edge cut off)
- marginal letters: A ‹quod sibi vindicare›; B ‹gentes processuras ex unius›; C ‹dubio secundum edictum›; D ‹est; nam et vindicare› (in the Commentarius)
- old-edition numerals: 598 after ‹in› (within no-minis)
fuisset igne conflatum, et processisset eis bubulum caput, huid figmento universus Israel, relicto Deo, honorem dederunt, dicentes: Hi sunt dei qui nos ejecerunt de terra Aegypti. Sic namque posterioribus temporibus, quibus reges eis imperabant, et cum Hieroboam vaccas aureas et lucos colebant, et Bahali se mancipabant; unde probatur eos semper idololatriae crimine reos designatos ex instrumento divinarum Scripturarum. Noster vero populus minor, id est posterior, relictis idolis quibus ante deserviebat, ad eumdem Deum conversus est a quo Israel, ut supra memoravimus, abscesserat. Sic namque populus minor, id est posterior, populum majorem superavit, dum gratiam divinae dignationis consequitur, a qua Israel est repudiatus.
had been melted down in the fire, and an ox's head had come forth for them, to this fabrication all Israel, having forsaken God, gave honour, saying: These are the gods who brought us out of the land of Egypt. So too in later times, when kings ruled over them, they both worshipped golden heifers and groves with Jeroboam, and gave themselves over to Baal; whence it is proved from the record of the divine Scriptures that they were always marked out as guilty of the crime of idolatry. But our people, the lesser, that is, the later, having forsaken the idols which it formerly served, has turned to the same God from Whom Israel, as we recalled above, had departed. For thus the lesser people, that is, the later, has overcome the greater people, while it obtains the grace of the divine favour, from which Israel has been rejected.
CAPUT II.
Chapter II.
Igitur gradum conferamus, et summam quaestionis ipsius certis lineis determinemus Cur etenim Deus, universitatis conditor, mundi totius gubernator, hominis plasmator, universarum gentium sator legem per Moysen uni populo dedisse credatur, et non omnibus gentibus attribuisse dicatur? Nisi enim omnibus eam dedisset nullo pacto ad eam etiam proselytos ex gentibus accessum habere permitteret: sed, ut congruit bonitati Dei et aequitati ipsius, utpote plasmatoris generis humani, omnibus gentibus eamdem legem dedit: quam certis et statutis temporibus observari praecepit, quando voluit, et per quos voluit, et sicut voluit. Namque in principio mundi ipsi Adae et Evae legem dedit, ne de fructu arboris plantatae in medio paradisi ederent; quod si contra fecissent, morte morerentur (Gen. II, 7); quae lex eis sufficeret, si esset custodita. In hac enim lege Adae data omnia praecepta condita recognoscimus quae postea pullulaverunt data per Moysen, id est, Diliges Dominum Deum tuum de toto corde tuo, et ex tota anima tua (Deut. VI, 5); et, Diliges proximum tibi tanquam te
Let us therefore join step, and mark out the sum of the question itself within fixed lines Why indeed should God, the founder of the universe, the governor of the whole world, the fashioner of man, the sower of all nations, be believed to have given the law through Moses to one people, and not be said to have assigned it to all nations? For unless He had given it to all, He would in no way permit proselytes from the nations also to have access to it: but, as befits the goodness of God and His equity, inasmuch as He is the fashioner of the human race, He gave the same law to all nations: which He commanded to be observed at fixed and appointed times, when He willed, and through whom He willed, and as He willed. For in the beginning of the world He gave a law to Adam and Eve themselves, that they should not eat of the fruit of the tree planted in the midst of paradise; and that if they did the contrary, they would die the death (Gen. 2:7); which law would have sufficed for them, if it had been kept. For in this law given to Adam we recognize as laid up all the precepts which afterwards sprang forth, given through Moses, that is, You shall love the Lord your God from your whole heart, and out of your whole soul (Deut. 6:5); and, You shall love your neighbour as you
Editors' notes and page, col. 637
Variae lectiones
14 ‹anchor: not visible on the crop› · call in col 637 Dii Oberth. Seml.
"Dii" in Oberthür, Semler.
15 ‹anchor: not visible on the crop› · call in col 637 Putabatur alii.
"Putabatur" (was thought) in others.
16 ‹anchor: not visible on the crop› · call in col 637 Terminemus Jun. ex MS. Pam.
"Terminemus" (let us bound) Junius, from Pamelius's manuscript.
17 ‹anchor: proximum tibi› · call in col 637 Tuum Mss. Pam.
"Tuum" (your [neighbour]) in the manuscripts, Pamelius.
18 ‹anchor: not visible on the crop› · call in col 637–638 Concupiscerent Seml..
"Concupiscerent" (should covet) in Semler.
19 ‹anchor: si is perfecit› · call in col 638 Perficit Pam. proficit Rhen. Oberth.
"Perficit" (perfects) in Pamelius; "proficit" (advances) in Rhenanus, Oberthür.
Commentarius
(printed under page 323)
(8) ‹anchor: not visible on the crop (et cum Jeroboam vaccas aureas)› · call in col 637
Et cum Jeroboam vaccas aureas, etc. Judaicam superstitionem et idololatriam insectatur, cui proclivior fuit gens illa. Notatur hic praecipue rex Hieroboam primus, qui, cum in regem creatus esset, veritus ne, si Israelitae Hierosolymam remearent ad sacra, illos taederet divortii quod tum fecerant, ut haberent apud se quod colerent, vitulos aureos erexit, in Dan unum, et alterum in Bethel, quibus sacrificulos addidit, vetuitque ne Israelitae Hierosolymam deinceps commearent. Hadetur historia III Reg. XII. Le Pr.
"And when Jeroboam [made] golden heifers," etc. He attacks the Jewish superstition and idolatry to which that nation was rather prone. King Jeroboam the First is especially marked here: when he had been made king, fearing that if the Israelites went back to Jerusalem for worship they would tire of the secession they had then made, he set up golden calves, so that they might have something to worship at home, one in Dan and the other in Bethel; he added petty priests to them and forbade the Israelites to go to Jerusalem thereafter. The story is in 3 Kings 12. Le Prieur.
(printed under page 323)
(9) ‹anchor: proximum tibi tanquam te› · call in col 637
Diliges Dominum Deum tuum, etc. et proximum tibi. Hellenismum imitatur et Graecam phrasin πλησίον σου: quod ipsi solemne in citanda Scriptura. Le Pr.
"You shall love the Lord your God," etc., "and your neighbour (proximum tibi)." He imitates a Hellenism and the Greek phrase πλησίον σου, which is his habit in quoting Scripture. Le Prieur.
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Page
- running head: 637 LIBER ADV. JUDÆ… (cut off at the image edge)
- marginal letters: A fuisset igne conflatum; B 599 CAPUT II.; C tutis temporibus observari praecepit; D (8) Et cum Jeroboam vaccas aureas (in the commentary)
- old-edition numerals: 599 after repudiatus.
- misprints kept as printed: huid (for huic); Gen. II, 7 (for II, 17; the English follows the printed reference)
(Levit. XIX, 18); et, Non occides, non maechaberis, non furaberis, falsum testimonium non dices. Honora patrem tuum et matrem (Exod. XX, 12-17): et, Atienum non concupisces (Deut. V, 16-21). Primordialis lex est enim data Adae et Evae in paradiso, quasi matrix omnium praeceptorum Dei. Denique, si Dominum Deum suum dilexissent, contra praeceptum ejus non fecissent; si proximum diligerent, id est semetipsos, persuasioni serpentis non credidissent, atque ita in semetipsos homicidium non commisissent, excidendo de immortalitate, faciendo contra Dei praeceptum; a furto quoque abstinuissent, si de fructu arboris clam non degustassent (Gen. III, 6), nec a conspectu Domini Dei sui sub arbore delitescere gestissent (Ibid. 8): nec falsum asseveranti diabolo participes efficerentur, credendo ei quod similes Dei essent futuri (Ibid. 8); atque ita nec Deum offendissent, ut patrem, qui eos de limo terrae quasi ex utero matris figuraverat; si alienum non concupissent, de fructu illicito non gustassent. Igitur in hac generali et primordiali Dei lege, quam in arboris fructu observari Deus sanxerat, omnia praecepta legis posterioris specialiter indita fuisse cognoscimus, quae suis temporibus edita germinaverunt. Ejusdem est enim postea subdocere legem, qui ante praemiserat praeceptum, quoniam et ipsius est erudire postea qui ante justos formare instituerat. Quid enim mirum, si is auget disciplinam qui instituit? si is perfecit qui coepit? Denique ante legem Moysi scriptam in tabulis lapideis legem fuisse contendo non scriptam, quae naturaliter intelligebatur, et a patribus custodiebatur. Nam unde Noe justus inventus (Gen. VI, 9: Eccli. XLIV, 17), si non illum naturalis legis justitia praecedebat? unde Abraham amicus Dei deputatus (Isa. XLI. 8; Jac. II, 23), si non de aequitate et justitiae legis naturalis? unde Melchisedech sacerdos Dei summi (Gen. XIV, 18) nuncupatus, si non ante Leviticae legis sacerdotium Levitae fuerunt, qui sacrificia Deo offerebant?
(Lev. 19:18); and, You shall not kill, you shall not commit adultery, you shall not steal, you shall not speak false witness. Honour your father and mother (Exod. 20:12–17): and, You shall not covet what is another's (Deut. 5:16–21). For the primordial law was given to Adam and Eve in paradise, as it were the womb of all the precepts of God. In short, if they had loved the Lord their God, they would not have acted against His precept; if they had loved their neighbour, that is, themselves, they would not have believed the persuasion of the serpent, and so would not have committed homicide upon themselves, by falling from immortality through acting against the precept of God; they would also have abstained from theft, if they had not secretly tasted of the fruit of the tree (Gen. 3:6), nor would they have been eager to hide beneath a tree from the sight of the Lord their God (ibid. 8); nor would they have been made partakers with the devil when he asserted what was false, by believing him that they would be like God (ibid. 8); and so they would not have offended God, as a father, Who had formed them from the mud of the earth as though from a mother's womb; if they had not coveted what was another's, they would not have tasted of the forbidden fruit. Therefore in this general and primordial law of God, which God had ordained to be observed in the fruit of the tree, we recognize that all the precepts of the later law were specifically contained, which, brought forth in their own times, sprouted. For it belongs to the same One afterwards to teach a law in addition, Who had previously sent ahead a precept, since it is also His part afterwards to instruct those whom He had before undertaken to form as righteous. For what wonder is it if He increases discipline Who instituted it? if He perfected Who began? In short, I contend that before the law of Moses written on tablets of stone there was a law not written, which was naturally understood and was kept by the fathers. For whence was Noah found righteous (Gen. 6:9; Sir. 44:17), if the righteousness of the natural law did not go before him? whence was Abraham accounted the friend of God (Isa. 41:8; Jas. 2:23), if not from the equity and righteousness of the natural law? whence was Melchizedek named priest of the most high God (Gen. 14:18), if before the priesthood of the Levitical law there were not Levites, who used to offer sacrifices to God?
Editors' notes and page, col. 638
Footnotes
(10) ‹anchor: qui instituit› · call in col 638
Sic Irenaeus et alii solent informare. Seml.
So Irenaeus and others are accustomed to teach. Semler.
(printed under page 323)
(11) ‹anchor: legem Moysi scriptam› · call in col 638
Denique ante legem Moysi scriptam, etc, Sic idem in lib. de Corona militis. cap. 6: « Quaeres igitur Dei legem, habens communem istam in publico mundi, in naturalibus tabulis, ad quas et Apostolus solet provocare? » At id pertinere potest, quod habet Tullius in Miloniana: « Est enim non scripta, inquit, sed nata lex, quam non didicimus, accepimus, legimus, verum ex natura ipsa arripuimus, hausimus, expressimus; ad quam non docti, sed facti, non instituti, sed imbuti sumus. » Legis praecepta Adamo data et ejus pectori inscripta testatur Rob. Cedalia in Schalscheleth: חקיקי בלב. A quo non abit Origenes in Philocalia, his verbis: Παρὰ δὲ ταῦτα λέγεται νόμος κατὰ τὰς κοινὰς ἐννοίας ἐνεσπαρμένος τῇ ψυχῇ, καὶ ὡς ὀνομάζει ἡ Γραφή, ἐγγεγραμμένος τῇ καρδίᾳ λόγος, προστακτικὸς μὲν τῶν ποιητέων, ἀπαγορευτικὸς δὲ τῶν οὐ ποιητέων. « Praeterea lex naturalis animae insita dicitur, et, ut appellat Scriptura, inscripta in cordibus lex, facienda jubens, et non facienda prohibens. Le Pr.
"Finally, before the law of Moses was written," etc. So the same author in the book On the Soldier's Crown, ch. 6: "Will you then seek the law of God, when you have that common one, public to the world, on the tablets of nature, to which the Apostle too is wont to appeal?" To this may belong what Tully has in the Pro Milone: "For there is a law," he says, "not written but born, which we have not learned, received or read, but have seized, drawn and pressed out from nature herself; for which we were not taught but made, not trained but steeped." That the precepts of the law were given to Adam and inscribed on his breast is attested by Rabbi Gedaliah in the Shalshelet [ha-Kabbalah]: "engraved in the heart" (חקיקי בלב; the first letter is hard to read on the scan, ח or ת). Origen does not depart from him in the Philocalia, in these words: "Besides these, there is said to be a law according to the common notions, sown in the soul, and, as Scripture names it, a word written in the heart, commanding what is to be done and forbidding what is not to be done." "Further, the natural law is said to be implanted in the soul and, as Scripture calls it, a law inscribed in hearts, commanding what is to be done and forbidding what is not to be done." Le Prieur.
(printed under page 323)
Page
- running head: ...ER ADV. JUDÆOS. 638 (left part cut off at image edge)
- marginal letters: A (Levit. XIX, 18); et, Non occides; B credendo ei quod similes Dei essent; C tuit (10)? si is perfecit; D blico mundi, in naturalibus tabulis (in the editors' commentary)
- old-edition numerals: 600 after essent
Sic enim post supra scriptos patriarchas data lex est Moysi eo tempore posteaquam ab Aegypto excesserunt, post intervallum multorum temporum et spatia. Denique, post quadringentos et triginta annos Abrahae data est lex. Unde intelligimus Dei legem etiam ante Moysen, nec in Horeb tantum, aut in Sina et in eremo, sed antiquiorem primum in paradiso, post patriarchis, atque ita et Judaeis certis temporibus reformatam; ut non jam ad Moysi legem ita attendamus, quasi ad principalem legem, sed ad subsequentem, quam certo tempore Deus et gentibus exhibuit, et repromissam per prophetas in melius reformavit, et praemonuit futurum ut, sicuti certo tempore data est lex per Moysen, ita temporaliter observata et custodita credatur; nec adimamus hanc Dei potestatem, pro temporum conditione legis praecepta reformantem in hominis salutem. Denique, qui contendit et Sabbatum adhuc observandum quasi salutis medelam, circumcisionem octavi diei propter mortis comminationem, doceat in praeteritum justos sabbatizasse aut circumcidisse, et sic amicos Dei effectos. Nam, si circumcisio purgat hominem, Deus Adam incircumcisum cum faceret, cur eum non circumcidit, vel posteaquam deliquit, si purgat circumcisio? Certe in paradiso constituens eum incircumcisum, colonum paradisi praefecit. Igitur, cum neque circumcisum neque sabbatizantem Deus
For thus, after the patriarchs written of above, the law was given to Moses at that time after they had gone out of Egypt, after an interval and spaces of many times. In short, the law was given four hundred and thirty years after Abraham. Hence we understand that the law of God existed even before Moses, and not in Horeb only, or in Sinai and in the desert, but more ancient, first in paradise, afterwards reformed for the patriarchs, and so also for the Jews at fixed times; so that we no longer attend to the law of Moses as though to the principal law, but to the subsequent one, which God at a fixed time displayed to the Gentiles also, and which, having promised it anew through the prophets, He reformed for the better, and forewarned that it would come about that, just as the law was given through Moses at a fixed time, so it should be believed to have been observed and kept for a time; and let us not take away from God this power of reforming the precepts of the law according to the condition of the times for the salvation of man. In short, let him who contends that the Sabbath is still to be observed as a remedy of salvation, and circumcision on the eighth day because of the threat of death, teach that in times past the just kept the Sabbath or were circumcised, and so were made friends of God. For if circumcision purges a man, when God made Adam uncircumcised, why did He not circumcise him, or after he had sinned, if circumcision purges? Certainly, establishing him uncircumcised in paradise, He set him over paradise as its tiller. Therefore, since it was neither circumcised nor keeping the Sabbath that God
Editors' notes and page, col. 639
Variae lectiones
20 ‹anchor: not visible on the crop› · call in col 639 Antiquiorem; primum Oberth. Seml. — Primum, sed antiquiorem abest a Pam.
"Antiquiorem; primum" in Oberthür, Semler. — "Primum, sed antiquiorem" is absent in Pamelius.
21 ‹anchor: not visible on the crop› · call in col 639 Futuram Rhen. Obert.
"Futuram" in Rhenanus, Oberthür.
22 ‹anchor: not visible on the crop› · call in col 639 Salute Seml.
"Salute" in Semler.
23 ‹anchor: not visible on the crop› · call in col 639 Ejus abest a Seml. et Oberth. apud Pam. ponitur post Cain.
"Ejus" is absent in Semler and Oberthür; in Pamelius it is placed after "Cain".
24 ‹anchor: not visible on the crop› · call in col 639 Et probatus Loth Pam. Rhen. Oberth.
"Et probatus Loth" (and Lot approved) in Pamelius, Rhenanus, Oberthür.
25 ‹anchor: not visible on the crop› · call in col 639–640 Suae abest a Pam. Fran. Rig. Venet.
"Suae" is absent in Pamelius, the Franeker edition, Rigault, the Venice edition.
26 ‹anchor: not visible on the crop› · call in col 640 Inquis Oberth. Rhen.
"Inquis" (you say) in Oberthür, Rhenanus.
27 ‹anchor: jam circumciso› · call in col 640 Incircumciso Jun.
"Incircumciso" (uncircumcised) in Junius.
Commentarius
(printed under page 324)
(12) ‹anchor: not visible on the crop (post 430 annos)› · call in col 639
Post, 430 annos Abrahae data est lex. Loci hujus sensus non est legem istam datam Abrahae fuisse; namque, si de lege circumcisionis hic esse sermonem quis contendat, chronologiae omnino reluctatur, quae a diluvio ad circumcisionis institutionem 391 annos tantum numerat; si autem de vocatione Abrahae, magis adhuc a vero est alienus, siquidem inter diluvium et vocationem hanc 367 solum effluxere anni. Alia igitur lex hoc loco memoratur. Quaenam autem intelligatur, docemur ex Gen., XV, 13; Exod. XII, 40; Act. VII. 6; Galat. III, 17; ubi hi 430 anni exprimuntur. Numerantur autem a prima promissione facta Abrahae (Gen. XII, 3). Eodem enim anno ex Aegypto fuit liberatus populus Israeliticus, et legem accepit. Confer Estium, Cornelium a Lapide, Fromondum, Script. sacrae. Curs. compl., et ante eos Augustinum, D. Thomam, etc. Edd.
"After 430 years [from] Abraham the law was given." The sense of this passage is not that this law was given to Abraham; for if anyone maintains that the law of circumcision is meant here, chronology is wholly against him, counting only 391 years from the flood to the institution of circumcision; and if Abraham's calling is meant, he is still further from the truth, since only 367 years passed between the flood and that calling. Another law, then, is meant here. Which one is to be understood we learn from Gen. 15:13, Exod. 12:40, Acts 7:6, Gal. 3:17, where these 430 years are stated. They are counted from the first promise made to Abraham (Gen. 12:3); for in that same year [430 years on] the Israelite people was freed from Egypt and received the law. Compare Estius, Cornelius a Lapide, Fromondus, the Scripturae Sacrae Cursus Completus, and before them Augustine, St Thomas, etc. Editors.
(printed under page 324)
Page
- running head: 639 TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A ‹bant ? Sic enim post supra›; B ‹Deus et gentibus exhibuit›; C ‹(12) Post, 430 annos Abrahae› (commentary); D ‹Vulgata versione Latina intricatissimus› (commentary)
- old-edition numerals: 601 after ‹reformantem›
Adam instituerit, consequenter quoque sobolem ejus Abel offerentem sibi sacrificia, incircumcisum nec sabbatizantem laudavit, accepta ferens quae offerebat in simplicitate cordis, et reprobans sacrificium fratris ejus Cain, qui non offerebat, non recte dividebat (Gen. IV). Noe quoque incircumcisum Deus, sed et non sabbatizantem, de diluvio liberavit (Gen. VI seqq.). Nam et Enoch justissimum non circumcisum, nec sabbatizantem, de hoc mundo transtulit (Gen. V, 22); qui necdum mortem gustavit, ut aeternitatis candidatus, jam nobis ostenderet nos quoque, sine legis onere Moysi, Deo posse placere. Melchisedech quoque summi Dei sacerdos (Gen. XIV, 18) incircumcisus et non sabbatizans, ad sacerdotium Dei allectus est. Probat et Loth frater Abrahae, quod pro meritis justitiae suae sine legis observatione de Sodomitarum incendio sit liberatus.
had formed Adam, consequently He also praised his offspring Abel, offering sacrifices to Him, uncircumcised and not keeping the sabbath, accepting what he offered in simplicity of heart, and rejecting the sacrifice of his brother Cain, who was not offering, was not dividing rightly (Gen. 4). Noah too, uncircumcised, and moreover not keeping the sabbath, God freed from the flood (Gen. 6 ff.). For Enoch also, a most righteous man, not circumcised, nor keeping the sabbath, He translated from this world (Gen. 5:22); who has not yet tasted death, so that, as a candidate for eternity, he might already show us that we too, without the burden of the law of Moses, can please God. Melchizedek too, priest of the most high God (Gen. 14:18), uncircumcised and not keeping the sabbath, was chosen for the priesthood of God. Lot also, the brother of Abraham, proves that it was for the merits of his righteousness, without observance of the law, that he was freed from the burning of the Sodomites.
CAPUT III.
Chapter III.
Sed Abraham, inquit, circumcisus est. Sed ante Deo placuit quam circumcideretur, nec tamen sabbatizavit. Acceperat enim circumcisionem, sed quae esset in signum temporis illius, non in salutis praerogativam. Denique sequentes Patriarchae incircumcisi fuerunt, ut Melchisedech, qui ipsi Abrahae jam circumciso, revertenti de praelio, panem et vinum obtulit (Ibid.) incircumcisus. Sed et filius,
But Abraham, he says, was circumcised. But he pleased God before he was circumcised, and yet he did not keep the sabbath. For he had received circumcision, but such as was to be a sign of that time, not a prerogative of salvation. Finally, the patriarchs who followed were uncircumcised, as Melchizedek, who, uncircumcised, offered bread and wine (ibid.) to Abraham himself, already circumcised, as he returned from battle. But also the son,
Editors' notes and page, col. 640
Footnotes
(13) ‹anchor: vinum obtulit› · call in col 640
Melchisedech ipsi abrahae revertenti de praelio, panem et vinum obtulit. Locus est Gen. XIV, Vulgata versione Latina intricatissimus, panis et vini oblatione in ambiguo posita, Deo an Abrahae. Hic autem apertissime Tertullianus, Melchisedechum obtulisse panem et vinum Abrahamo revertenti de praelio. Unde sequeretur offerendi verbum hoc loco minime ad sacrificium pertinere. Quis enim ferret Melchisedechum, sacerdotem Altissimi, sacrificantem Abrahamo? Sed et Septimius noster, lib. adversus Marcionem V, Melchisedechum rem sacerdotis fecisse ostendit cum Abrahamo benedixit, cum ab eo decimas accepit. Ipse autem sacerdos Altissimi, cum esset etiam rex Salem, convenientissimam quoque regiae magnificentiae rem fecit, qui Abrahamo exercitum de praelio rebus fortiter ac feliciter gestis reducenti obviam egressus, ipsum et copias victrices pane et vino excepit, hoc est cunctis ad curanda corpora, bello videlicet fatigata, necessariis. Atque hunc sane sensum contradicit Septuaginta seniorum versio Graeca: Καὶ Μελχισεδὲκ βασιλεὺς Σάλημ ἐξήνεγκε ἄρτον καὶ οἶνον· ἦν δὲ ἱερεὺς τοῦ Θεοῦ τοῦ ὑψίστου· καὶ εὐλόγησε, etc. Praeclare autem Josephus: Ἐχορήγησε δὲ οὗτος ὁ Μελχισεδέκης τῷ Ἀβράμου στρατῷ ξένια, καὶ πολλὴν ἀφθονίαν τῶν ἐπιτηδείων παρέσχε. Et tamen longe alium hujus historiae sensum tradidere antiquissimi sanctissimique Patres; nempe, Melchisedechum sacrificio panis et vini mysterium Dominici corporis et sanguinis expressisse, ac multo post futurum Domini sacramentum ante signasse. Verba sunt Hieronymi Epist. ad Demetriadem, et consentanea scripsere Chrysostomus, Augustinus, aliique. Rig. — Nescio quid hic tam intricatum reperiat Rigaltius. Deo factam hanc oblationem alii asserunt, inter quos B. Hieronymus, epist. 17 ad Marcellam, ubi saltem ait regem Salem in typo Christi panem et vinum obtulisse, et mysterium Christianum in Salvatoris sanguine et corpore dedicasse. Alii Abrahae, inter quos etiam occurrit B. Hieronymus, epist. 126, ad Evagrium, in qua totam illam historiam refert. In ea autem animadvertendum scribi in Genesi regem illum obtulisse decimas Abrahae ex omnibus rebus; cum tamen idem B. Hieronymus praefato loco de spoliis tantum hostium decimas obtulisse asserat. Factum vero (continues)
"Melchizedek offered bread and wine to Abraham himself as he returned from battle." The passage is Gen. 14, most tangled in the Latin Vulgate version, the offering of bread and wine being left ambiguous: to God, or to Abraham? Here, though, Tertullian says quite plainly that Melchizedek offered bread and wine to Abraham returning from battle. From which it would follow that the verb "to offer" here has nothing to do with sacrifice. For who would allow Melchizedek, priest of the Most High, to sacrifice to Abraham? Yet our Septimius too, in Against Marcion book V, shows that Melchizedek did a priest's office when he blessed Abraham and when he received tithes from him. But being priest of the Most High and also king of Salem, he also did a thing most befitting royal magnificence: going out to meet Abraham as he led his army back from battle after brave and happy success, he received him and his victorious troops with bread and wine, that is, with all that was needed to restore bodies wearied by war. And indeed the Greek version of the Seventy Elders contradicts this sense [sic]: "And Melchizedek king of Salem brought out bread and wine; and he was priest of God Most High; and he blessed," etc. Josephus puts it finely: "This Melchizedek supplied Abram's army with hospitable gifts and furnished an abundance of provisions." And yet the most ancient and holy Fathers handed down a very different sense of this story: namely, that Melchizedek by the sacrifice of bread and wine expressed the mystery of the Lord's body and blood, and signified beforehand the sacrament of the Lord that was to come long after. These are Jerome's words in the Letter to Demetrias, and Chrysostom, Augustine and others wrote in agreement. Rigault. — I do not know what Rigault finds so tangled here. Some assert that this offering was made to God, among them blessed Jerome, Letter 17 to Marcella, where he at least says that the king of Salem offered bread and wine as a type of Christ and dedicated the Christian mystery in the Saviour's blood and body. Others [say it was made] to Abraham, among whom blessed Jerome also appears, Letter 126 to Evagrius, in which he relates that whole story. In it, however, one should notice that Genesis says that king offered Abraham tithes of everything, whereas the same blessed Jerome in the place cited asserts that he offered tithes only of the enemy's spoils. The fact, however… (continues)
(printed under page 324)
Page
- running head: [cropped at left] ...UM PARS II. — SERIES I, POLEMICA. 640
- marginal letters: A Adam instituerit, consequenter; B nobis ostenderet nos quoque; C quoque regiae magnificentiae rem fecit (commentary); D periat Rigaltius (commentary)
- old-edition numerals: 609 after candidatus
inquit, Moysi tum ab angelo praefocatus fuisset, si non Seffora mater ejus calculo praeputium infantis circumcidisset (Exod. IV, 24, 25). Unde, inquit, maximum periculum est, si praeputium carnis quis non circumciderit. Et ideo si salutem circumcisio omni modo adferret, etiam ipse Moyses in filio suo non intermisisset, quominus octava die circumcideret eum, quando constet Sefforam coactam ab angelo id fecisse in itinere. Consideremus itaque quod non potuerit unius infantis coacta circumcisio omni populo praescribere, et quasi legem hujus praecepti condere. Nam providens Deus quod hanc circumcisionem in signum, non in salutem esset daturus populo Israel, idcirco filium Moysi ducis futuri instigat circumcidi, ut cum coepisset per eum populo dare praeceptum circumcisionis, non aspernaretur populus, videns exemplum istud in ducis filio jam celebratum. Dari enim habebat circumcisio, sed in signum: unde Israel in novissimo tempore dignosci haberet, quando secundum sua merita in sanctam civitatem ingredi probiberetur, per verba prophetarum dicentium: Terra vestra deserta, civitates vestrae igni exustae, regionem vestram in conspectu vestro alieni comedent, ei deserta et subversa a populis extraneis, derelinquetur filia Sion sicut casa in vinea, et sicut custodiarium in cucumerario, et quasi civitas quae expugnatur (Isa. I, 7, 8). Et ideo subsequens sermo prophetae exprobrat eis dicens: Filios generavi et exaltavi, ipsi autem spreverunt me (Ibid. 2). Et iterum: Et si extenderitis manus, avertam faciem meam a vobis: et si multiplicaveritis preces, non exaudiam vos: manus enim vestrae sanguine plenae sunt (Ibid. 15). Et iterum: Vae, gens peccatrix, populus plenus peccatis,
he says, of Moses would then have been choked by the angel, had not Zipporah his mother circumcised the infant's foreskin with a pebble (Exod. 4:24–25). Hence, he says, there is the greatest danger if anyone has not circumcised the foreskin of the flesh. And so, if circumcision brought salvation in every way, Moses himself too would not have neglected, in the case of his own son, to circumcise him on the eighth day, since it is established that Zipporah did it on the journey, compelled by the angel. Let us therefore consider that the compelled circumcision of one infant could not prescribe for the whole people and, as it were, lay down a law of this precept. For God, foreseeing that He was going to give this circumcision to the people of Israel for a sign, not for salvation, for that reason urges that the son of Moses, the future leader, be circumcised, so that, when He had begun through him to give the people the precept of circumcision, the people would not spurn it, seeing this example already performed in the leader's son. For circumcision was to be given, but for a sign, by which Israel would have to be distinguished in the last time, when according to its deserts it would be forbidden to enter the holy city, through the words of the prophets saying: Your land is deserted, your cities burnt with fire; strangers will devour your region in your sight, and it is deserted and overthrown by foreign peoples; the daughter of Zion will be left like a hut in a vineyard, and like a watchman's shelter in a cucumber field, and like a city that is being stormed (Isa. 1:7–8). And therefore the following speech of the prophet reproaches them, saying: I have begotten sons and exalted them, but they have spurned Me (ibid. 2). And again: And if you stretch out your hands, I will turn My face away from you; and if you multiply prayers, I will not hear you: for your hands are full of blood (ibid. 15). And again: Woe, sinful nation, a people full of sins,
Editors' notes and page, col. 641
Variae lectiones
28 ‹anchor: not visible on the crop› · call in col 641 Cum Seml.
"Cum" in Semler.
29 ‹anchor: not visible on the crop› · call in col 641 Circumcisionis maximum Pam. Seml.
"Circumcisionis maximum" in Pamelius, Semler.
30 ‹anchor: not visible on the crop› · call in col 641 Atquin cod. Fuld. Rig.
"Atquin" (and yet) in the Fulda codex, Rigault.
31 ‹anchor: not visible on the crop› · call in col 641 Adfert Pam. Rhen.
"Adfert" in Pamelius, Rhenanus.
32 ‹anchor: not visible on the crop› · call in col 641 Judicis filium Rhen. Oberth.
"Judicis filium" (the son of a judge) in Rhenanus, Oberthür.
33 ‹anchor: spreverunt me› · call in col 641 Reprobaverunt me cod. Fuld.
"Reprobaverunt me" (they rejected me) in the Fulda codex.
34 ‹anchor: not visible on the crop› · call in col 641 Ad indignationem provocastis cod Fuld.
"Ad indignationem provocastis" (you provoked to indignation) in the Fulda codex.
35 ‹anchor: not visible on the crop› · call in col 641–642 Novitatem abest a cod. Fuld.
"Novitatem" is absent in the Fulda codex.
36 ‹anchor: prioris filii› · call in col 642 Populi Oberth. Seml.
"Populi" (of the people) in Oberthür, Semler.
37 ‹anchor: exiet› · call in col 642 Erit Fran.
"Erit" (shall be) in the Franeker edition.
Commentarius
(continued) ‹anchor: note (13) from the previous page› · col 641
istud Eucharistiam significasse tradunt antiqui omnes; quibus, praeter eos quos habet Rigaltius, addo Clementem Alexandr. Strom. VI. Dicitur Melchisedech rex fuisse, quia apud varias gentes reges ipsi sacerdotes erant et sacrificuli. De Romanis certissimum; ad quem morem respiciens Virgilius, Aen. III, ait: Rex Anius, rex idem hominum, Phoebique sacerdos. Le Pr.
…all the ancients teach that this act signified the Eucharist; to those Rigault names I add Clement of Alexandria, Stromata VI. Melchizedek is said to have been a king because among various nations the kings themselves were priests and sacrificers. Of the Romans this is most certain; looking to that custom Virgil says, Aeneid III: "King Anius, at once king of men and priest of Phoebus." Le Prieur.
(printed under page 325)
(14) ‹anchor: not visible on the crop (et ideo si salutem circumcisio)› · call in col 641
Et ideo si salutem circumcisio. Datam fuisse circumcisionem in signum baptismi tuentur nonnulli; hic vero Auctor illud cum aliquo discrimine asserit. In circumcisione quidem remittebatur originis peccatum, sed non per circumcisionem ut per baptismum, quia tunc id fiebat ex vi pacti a Deo initi cum Judaeis. In quo Tertullianus sequitur Apostolum ad Rom. IV. Le Pr. — Errat fortasse Le Prieur asserens Tertullianum in eorum fuisse sententia, qui circumcisioni baptismi tribuunt effectus salutares, licet cum aliquo discrimine, ut ipse ait. Attente enim caput hoc tertium perlegenti patebit Auctorem potius existimasse ritum hunc Judaicum nihil ad salutem conferre, circumcisionem inquiens a Deo datam in signum, non in salutem; paulo superius dixerat: « Acceperat (Abraham) circumcisionem in signum..., non in salutis praerogativam. » Eamdem opinionem amplexati sunt omnes ecclesiastici scriptores qui ante Augustinum floruere. Primus enim inter omnes Hipponensis episcopus a circumcisione deleri peccatum originis affirmavit. Illum S. Doctorem secuti sunt Gregorius Magnus (Moral. in Job, lib. IV, cap. 3), S. Fulgentius, Venerabilis Beda, S. Bernardus (passim), Innocentius III, et theologi viri non pauci. In oppositam abierunt sententiam S. J. Chrysostomus (in Gen. hom. 39), S. Epiphanius (haeres. 30), S. Hieronymus (lib. I in Epist. ad Galat.), S. Joannes Damascenus (de fide Orthod. lib. IV, cap. 25), atque alii theologiae periti, notae non inferioris nec numero despiciendi. Addi potest quod, si peccatum originale deleret circumcisio, alii nihilominus praesto erant ritus aeque efficaces, v. g. fides parentum, sacrificia; alioquin actum esset de salute feminarum omnium, ac etiam masculorum qui ad diem octavum non pervenissent. Edd.
"And therefore, if circumcision [brought] salvation." Some hold that circumcision was given as a sign of baptism; but the author asserts this here with some distinction. In circumcision original sin was indeed remitted, but not through circumcision as through baptism, since then it was done by force of the covenant God made with the Jews. In this Tertullian follows the Apostle, Rom. 4. Le Prieur. — Le Prieur is perhaps wrong in asserting that Tertullian was of the opinion of those who attribute to circumcision the saving effects of baptism, albeit "with some distinction," as he says. For anyone who reads this third chapter attentively will see that the author rather thought this Jewish rite contributed nothing to salvation, saying that circumcision was given by God "as a sign, not for salvation"; a little above he had said: "(Abraham) had received circumcision as a sign…, not as a privilege of salvation." All the church writers who flourished before Augustine embraced the same opinion. For the bishop of Hippo was the first of all to affirm that original sin is blotted out by circumcision. That holy Doctor was followed by Gregory the Great (Moralia on Job, book IV, ch. 3), St Fulgentius, the Venerable Bede, St Bernard (passim), Innocent III, and not a few theologians. To the opposite opinion went St John Chrysostom (Homily 39 on Genesis), St Epiphanius (Heresy 30), St Jerome (book I on the Letter to the Galatians), St John Damascene (On the Orthodox Faith, book IV, ch. 25), and other experts in theology, of no lesser repute and not to be despised for their number. It may be added that, if circumcision blotted out original sin, there were nonetheless other rites at hand equally effective, e.g. the faith of the parents, sacrifices; otherwise it would have been all over with the salvation of all women, and also of males who had not reached the eighth day. Editors.
(printed under page 325)
Page
- running head: 641 LIBER ADV. JUDÆOS.
- marginal letters: A lius, inquit, Moysi tum ab angelo; B circumcidi, ut cum coepisset per eum; C ideo subsequens sermo prophetae; D ipsi sacerdotes erant et sacrificuli (in the Commentarius)
- old-edition numerals: 603 after circumcisio
filii scelerati, dereliquistis Deum, et in indignationem misistis Sanctum Israel (Ibid. 4). Haec igitur Dei providentia fuit dandi circumcisionem Israel in signum unde dignosci posset, cum adveniret tempus quo meritis suis supra dictis in Jerusalem admitti prohiberetur: quod et quia futurum erat, nuntiabatur, et quia factum videmus, recognoscimus. Sicut ergo circumcisio carnalis, quae temporalis erat, tributa est in signum populo contumaci, ita spiritalis data est in salutem populo obaudienti, dicente propheta Jeremia: Innovate vobis novitatem, et nolite seminare in spinis. Circumcidimini Deo, et circumcidite praeputium cordis vestri (Jerem. IV, 3, 4). Et alio loco dicit: Ecce enim dies veniunt, dicit Dominus, et disponam domui Inda et domui Jacob testamentum novum, non tale quale jam dedi patribus eorum in die quo eos eduxi de terra Aegypti. Unde intelligimus et priorem circumcisionem tunc datam cessaturam, et novam legem, non talem qualem jam dederat patribus processuram, annuntiari, sicut Isaias praedicavit dicens, quod in novissimis diebus manifestus futurus esset mons Domini, et domus Dei super vertices montium: et exaltabitur, inquit, super colles, venient super illum omnes gentes, et ambulabunt multi, et dicent: Venite, ascendamus in montem Domini, et in domum Dei Jacob (Isa. II, 2, 3): non in Esau prioris filii, sed in Jacob sequentis, id est populi nostri, cujus mons Christus est sine manibus concidentium praecisus, implens omnem terram, apud Danielem ostensus (Dan. II, 34, 37). Denique, ex hac domo Dei Jacob, etiam legem novam processuram sequentibus verbis annuntiat Esaias dicens: De Sion enim exiet lex, et verbum Domini ex Hierusalem, et judicabit inter gentes (Isa. II, 4), id est inter eos
sons of wickedness, you have forsaken God, and you have provoked the Holy One of Israel to indignation (ibid. 4). This, then, was the providence of God in giving circumcision to Israel as a sign by which it might be distinguished, when the time should come in which, because of its deserts stated above, it would be forbidden to be admitted into Jerusalem: and this, because it was to come, was announced, and because we see it accomplished, we recognize. Just as, therefore, the carnal circumcision, which was temporary, was bestowed as a sign upon a contumacious people, so the spiritual has been given for salvation to an obedient people, as the prophet Jeremiah says: Renew a newness for yourselves, and do not sow among thorns. Be circumcised to God, and circumcise the foreskin of your heart (Jer. 4:3–4). And in another place he says: For behold, days are coming, says the Lord, and I will dispose for the house of Juda and the house of Jacob a new testament, not such as I once gave to their fathers on the day on which I led them out of the land of Egypt. From this we understand that it is announced both that the former circumcision then given would cease, and that a new law, not such as He had once given to the fathers, would come forth, just as Isaiah preached, saying that in the last days the mountain of the Lord would be made manifest, and the house of God above the tops of the mountains: and it shall be exalted, he says, above the hills, all nations shall come upon it, and many shall walk, and they shall say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob (Isa. 2:2–3): not into that of Esau, the former son, but into that of Jacob, the following one, that is, of our people, whose mountain is Christ, cut out without the hands of cutters, filling all the earth, as shown in Daniel (Dan. 2:34, 37). Finally, that from this house of the God of Jacob a new law also would come forth, Isaiah announces in the following words, saying: For out of Sion shall go forth the law, and the word of the Lord out of Jerusalem, and He shall judge among the nations (Isa. 2:4), that is, among those
Editors' notes and page, col. 642
Page
- running head: ADV. JUDÆOS. 642 (left part of the head cut off at the image edge)
- marginal letters: A filii scelerati; B testamentum novum; C mons Christus est; D (Abraham) circumcisionem (in the editors' commentary, not set)
- old-edition numerals: 604 after novum,
qui ex gentibus sumus vocati: et concident, inquit, gladios suos in aratra, et lanceas suas in falces, et non accipiet gens super gentem gladium, et jam non discent praeliari (Ibid.). Igitur intelliguntur alii quam nos, qui, nova lege edocti, ista observamus, oblitterata veteri lege, cujus abolitionem futuram actus ipse demonstrat. Nam vetus lex ultione gladii se vindicabat, et oculum pro oculo eruebat (Exod. XXI, 24; Levit. XXIV, 20; Deut. XIX, 21), et vindictam injuriae retribuebat: nova autem lex clementiam designabat, et belli pristina in aemulos legis, et hostis exsecutionem in pacificos actus arandae et colendae terrae reformabat. Igitur, sicut supra ostendimus, quod vetus lex et circumcisio carnalis cessatura pronuntiata est, ita et novae legis et spiritalis circumcisionis observantia, in pacis obsequia eluxit: Populus enim, inquit, quem non noveram servivit mihi, in obauditu auris obaudivit me (Psal. XVII, 29). Prophetae adnuntiaverunt. Quis autem est populus qui Deum ignorabat, nisi noster, qui retro Deum nesciebamus? et quis in auditu auris audiit, nisi nos, qui, relictis idolis, ad Deum conversi sumus? Nam Israel qui Deo fuerat cognitus, quique ab eo in Aegypto exaltatus fuerat, et per Erythraeum pelagum transvectus est (Exod. XIV, 22), quique in eremo manna cibatus (Exod. XVI, 13 seqq.), quadraginta annis ad instar aeternitatis redactus, nec humanis passionibus contaminatus, aut saeculi hujus cibi pastus, sed angelorum panibus (Psal. LXXVII) manna cibatus, satisque beneficiis Deo obligatus, Domini et Dei sui oblitus est, dicens ad Aaron: Fac nobis deos qui nos praecedant: Moyses enim ille, qui nos ejecit de terra Aegypti, dereliquit nos, et quid illi acciderit nescimus (Exod. XXXII, 1). Et ideo nos, qui non populus Dei retro,
who have been called from among the nations: and they shall beat, He says, their swords into ploughs, and their lances into sickles, and nation shall not take up sword against nation, and they shall no longer learn to fight (ibid.). Therefore others than we are understood, we who, taught by the new law, observe these things, the old law having been obliterated, whose future abolition the act itself demonstrates. For the old law avenged itself by the vengeance of the sword, and plucked out eye for eye (Exod. 21:24; Lev. 24:20; Deut. 19:21), and repaid vengeance for injury; but the new law signified clemency, and changed the former ways of war against the rivals of the law, and the pursuit of the enemy, into the peaceful acts of ploughing and tilling the earth. Therefore, just as we have shown above that the old law and carnal circumcision were proclaimed to be about to cease, so also the observance of the new law and of spiritual circumcision has shone forth in the obediences of peace: For a people, He says, whom I did not know has served Me; in the hearing of the ear it has obeyed Me (Ps. 17:29). The prophets announced [it]. But what is the people that was ignorant of God, if not ours, who formerly did not know God? And who has heard in the hearing of the ear, if not we, who, having left idols, have been converted to God? For Israel, which had been known to God, and which had been exalted by Him in Egypt, and had been carried across through the Erythraean sea (Exod. 14:22), and which in the desert was fed with manna (Exod. 16:13 ff.), brought for forty years to the likeness of eternity, neither defiled by human passions nor fed on the food of this world, but fed with manna, the bread of angels (Ps. 77), and amply bound to God by His benefits, forgot its Lord and God, saying to Aaron: Make us gods who may go before us: for that Moses, who brought us out of the land of Egypt, has abandoned us, and what has befallen him we do not know (Exod. 32:1). And therefore we, who formerly [were] not the people of God,
Editors' notes and page, col. 643
Variae lectiones
38 ‹anchor: jam non discent› · call in col 643 Dicentur Oberth. Seml.
"Dicentur" (will be said) in Oberthür, Semler.
32 [sic, for 39] ‹anchor: actus ipse demonstrat› · call in col 643 Punctum interrogans abest a Seml. et Oberth.
The question mark is absent in Semler and Oberthür.
40 ‹anchor: nova autem lex› · call in col 643 Lex abest a Rhen. et Oberth.
"Lex" is absent in Rhenanus and Oberthür.
41 ‹anchor: et hostis exsecutionem› · call in col 643 Belli et pristinam, et aemulos, et hostem exsecutione cod. Fuld.
"Belli et pristinam, et aemulos, et hostem exsecutione" in the Fulda codex.
42 ‹anchor: in pacificos actus› · call in col 643 In pacificis actus cod. Divion.
"In pacificis actus" in the Dijon codex.
43 ‹anchor: not visible on the crop› · call in col 644 Et addit Rhen. Oberth.
Rhenanus and Oberthür add "et".
44 ‹anchor: not visible on the crop› · call in col 644 Temporalis Rhen. Oberth.
"Temporalis" in Rhenanus, Oberthür.
Commentarius
(printed under page 326)
(15) ‹anchor: et hostis exsecutionem› · call in col 643
Et hostis exsecutionem. « Exsecutionem, inquit Rhenanus, pro persecutionem; » sicut lib. I adversus Marcionem: « Quid denique adulantius quam delicta non exsequi? » id est non persequi. Et ibidem, paulo ante, exsecutione mali: ac postea, exsecutore delicti, id est judice. Pam.
"And the enemy's pursuit (exsecutionem)." "Exsecutionem," says Rhenanus, "for persecutionem"; as in Against Marcion book I: "What, in short, is more fawning than not to pursue (exsequi) offences?", that is, not to prosecute them. And in the same place, a little before, "by the pursuit of evil," and afterwards, "the pursuer of the offence," that is, the judge. Pamelius.
(printed under page 326)
(16) ‹anchor: Erythraeum pelagum› · call in col 643
Et per Erythraeum pelagum, etc. Disputant multi an mare Erythraeum seu Rubrum colore differat a mari vicino aut alio quolibet. Quod nonnulli putant, causasque quas possunt comminiscuntur, propter scilicet coralli abundantiam in fundo adhaerentis, propter terrae rubrae vicinitatem qua littora complectitur, et fluentibus aquis sorbetur suoque colore aquas illas inficit; mitto alias causas [ut non minus his probabiles, atque Erythraeum mare ejusdem coloris cum alio mari puto, locumque ex Q. Curtio adduco, lib. VIII: « Ab Erythro rege inditum est nomen. » de mari Erythraeo seu rubro loquitur, « propter quod ignari rubere aquas credunt. » Et lib. X, statim ab initio: « Caetera incolis crediderant; inter quae Rubrum mare, non a colore undarum, ut plerique crederent, sed ab Erythro rege appellari. » Le Pr. — Plinium, uti solet, imitatus, qui Erythraeum mare nuncupat (lib. VI, cap. 23) quod nos Rubrum dicimus, sicuti Dionysius. de Situ orbis. Pam.
"And through the Erythraean sea," etc. Many dispute whether the Erythraean or Red Sea differs in colour from the neighbouring sea or any other. Some think so, and devise what reasons they can: the abundance of coral clinging to the bottom, the nearness of red earth that borders the shores, is soaked up by the flowing waters and stains them with its colour; I pass over other reasons ("[ut" as printed) no less probable than these, but I think the Erythraean Sea is of the same colour as any other sea, and I cite a passage from Quintus Curtius, book VIII: "The name was given by King Erythrus" (he is speaking of the Erythraean or Red Sea), "for which reason the ignorant believe the waters are red." And book X, at the very beginning: "The rest they had learned from the inhabitants; among other things, that the Red Sea was named not from the colour of its waves, as most believed, but from King Erythrus." Le Prieur. — [He has] imitated Pliny, as he usually does, who calls "Erythraean" (book VI, ch. 23) the sea we call Red, as does Dionysius, On the Situation of the World. Pamelius.
(printed under page 326)
(17) ‹anchor: not visible on the crop (expuncta suis temporibus)› · call in col 644 (col 643 carries calls (15)–(16) only)
Legis veteris abolitio expuncta suis temporibus demonstratur. Sequor Rhenani interpretationem, qui idem esse censet ac adimpleta, Expuncta nempe fuit lex vetus, nova superveniente. Est autem metaphora forsan ducta ab antiquis foeneratoribus, qui dissoluta nomina in tabulis ceratis seu diariis verso stylo expungebant. Le Pr.
"The abolition of the old law is shown to be cancelled (expuncta) in its own times." I follow Rhenanus's interpretation, who takes it to mean the same as "fulfilled." The old law was in fact cancelled when the new came in. The metaphor is perhaps drawn from the old moneylenders, who struck out settled debts on their wax tablets or day-books with the reversed stylus. Le Prieur.
(printed under page 326)
Page
- running head: 643 TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A qui ex gentibus sumus vocati; B nis observantia, in pacis obsequia eluxit; C saeculi hujus cibi pastus; D adversus Marcionem : « Quid denique adulantius (in the commentary, not set)
- old-edition numerals: 605 after transvectus
- other: ligature doubt raised by the check (text not changed): praeliari | proeliari (page appears to print œ); Q1a re-read at this resolution sees æ, so praeliari stands
facti sumus populus ejus, accipiendo novam legem supra dictam, et novam circumcisionem ante praedictam.
have become His people, by receiving the new law mentioned above, and the new circumcision foretold before.
CAPUT IV.
Chapter IV.
Sequitur itaque, ut, quatenus circumcisionis carnalis et legis veteris abolitio expuncta suis temporibus demonstratur, ita sabbati quoque observatio temporaria fuisse demonstretur. Dicunt enim Judaei quod a primordio sanctificaverit Deus diem septimum, requiescendo in eo ab omnibus operibus suis quae fecit, et inde etiam Moysen dixisse ad populum : Mementote diem Sabbatorum ; sanctificate eum. Omne opus servile non facietis in eo (Exod. XX, 8), praeterquam quod ad animam pertinet. Unde nos intelligimus magis sabbatizare nos ab omni opere servili semper debere, et non tantum septimo quoque die, sed per omne tempus. Ac per hoc quaerendum nobis quod sabbatum nos Deus vellet custodire. Nam Sabbatum aeternum, et Sabbatum temporale Scripturae designant. Dicit enim Isaias propheta : Sabbata vestra odit anima mea (Isa. I, 14). Et alio loco dicit : Sabbata mea profanastis (Ezech. XXII, 8). Unde dignoscimus Sabbatum temporale esse humanum, et Sabbatum aeternum censeri divinum, de quo per Isaiam praedicat : Et erit, inquit, mensis ex mense, et dies de die, et Sabbatum de Sabbato et veniet omnis caro adorare in Hierusalem, dicit Dominus (Isa. LXVI, 23). Quod intell⟨i⟩gimus adimpletum temporibus Christi, quando omnis caro, id est omnis gens, adorare in Jerusalem venit Deum Patrem, per Jesum Christum Filium ejus, sicut per prophetam praedicatum est : Ecce proselyti per me ad te ibunt (Isa. LII, 13). Sic igitur ante hoc Sabbatum temporale erat et
It follows therefore that, inasmuch as the abolition of carnal circumcision and of the old law is shown to have been completed at its own times, so also the observance of the sabbath should be shown to have been temporary. For the Jews say that from the beginning God sanctified the seventh day, by resting on it from all His works which He had made, and that thence also Moses said to the people: Remember the day of the Sabbaths; sanctify it. You shall do no servile work on it (Exod. 20:8), except what pertains to the soul. Whence we understand that we ought rather to keep sabbath always from every servile work, and not only on every seventh day, but through all time. And for this reason we must inquire what sabbath God would have us keep. For the Scriptures designate an eternal Sabbath and a temporal Sabbath. For Isaiah the prophet says: Your sabbaths My soul hates (Isa. 1:14). And in another place he says: You have profaned My sabbaths (Ezek. 22:8). Whence we discern that the temporal Sabbath is human, and that the eternal Sabbath is reckoned divine, concerning which He proclaims through Isaiah: And it shall be, He says, month from month, and day from day, and Sabbath from Sabbath, and all flesh shall come to worship in Jerusalem, says the Lord (Isa. 66:23). This we understand to have been fulfilled in the times of Christ, when all flesh, that is, every nation, came to worship God the Father in Jerusalem, through Jesus Christ His Son, as was foretold through the prophet: Behold, proselytes shall go to you through me (Isa. 52:13). Thus therefore before this there was a temporal Sabbath, and
Editors' notes and page, col. 644
Footnotes
(18) ‹anchor: ad te ibunt› · call in col 644
Ecce proselyti per me ad te ibunt. Citat eamdem Scripturam, lib, III Advers. Marc., et paulo latius explicat, nominatim Isaiae ascribens, apud quem reperiri juxta Septuaginta interpretes (cap. LII) adnotarunt quidam, sed ibidem hactenus non reperi. Pam. — Intendebat forte Tertullianus cap. LV Isa. v, 5: Gentes quae te non cognoverunt, ad te current propter Dominum; vel sane, cap. 60. Edd.
"Behold, proselytes shall go to you through me." He quotes the same Scripture in Against Marcion book III and explains it a little more fully, ascribing it by name to Isaiah, in whom, according to the Septuagint translators, some have noted it is found (ch. 52); but I have not so far found it there. Pamelius. — Tertullian perhaps had in mind Isaiah 55:5: "Nations that knew you not shall run to you because of the Lord"; or else ch. 60. Editors.
(printed under page 326)
Page
- running head: [...]UM PARS II. — SERIES I, POLEMICA. 644
- marginal letters: A ‹facti sumus populus ejus›; B ‹tinet. Unde nos intelligimus›; C ‹Hierusalem, dicit Dominus›; D ‹Plinium, uti solet› (in the Commentarius, not set)
- old-edition numerals: 606 after ‹praedicatum›
Sabbatum aeternum praeostensum et praedictum, quomodo et ante circumcisionem carnalem fuit et spiritalis circumcisio praeostensa. Denique doceant, sicuti jam praelocuti sumus, Adam sabbatizasse; aut Abel hostiam Deo sanctam offerentem, sabbati religione placuisse; aut Enoch translatum Sabbati cultorem fuisse; aut Noe arcae fabricatorem propter diluvium immensum, Sabbatum observasse; aut Abraham in observatione Sabbati Isaac filium suum obtulisse; aut Melchisedech in suo sacerdotio legem Sabbati accepisse. Sed dicturi sunt Judaei, ex quo hoc praeceptum datum est per Moysen, exinde observandum fuisse. Manifestum est itaque, non aeternum, nec spiritale, sed temporale fuisse praeceptum, quod quandoque cessaret. Denique adeo non in vacatione sabbati, id est diei septimi, haec solemnitas celebranda est, ut Jesus Nave, eo tempore quo Hiericho civitatem depellebat, praeceptum sibi a Deo diceret, uti populo mandaret, ut sacerdotes arcam testamenti Dei septem diebus circumferrent in circuitu civitatis; atque ita, septimi diei circuitu peracto, sponte ruerent muri civitatis (Josue, VI, 4 seq). Quod ita factum est; et finito spatio diei septimi, sicut praedictum erat, ruerunt muri civitatis. Ex quo manifeste ostenditur in numero istorum dierum septem incurrisse diem sabbati: septem enim dies undecumque initium acceperint, Sabbati diem secum concludant necesse est, quo die non tantum sacerdotes sint operati, sed et in ore gladii praeda facta sit civitas ab omni populo Israel. Nec dubium est opus servile eos operatos, cum praedas belli agerent ex Dei praecepto. Nam et temporibus Machabaeorum Sabbatis pugnando fortiter fecerunt, et hostes allophylos expugnaverunt, legemque paternam ad pristinum vitae statum pugnando Sabbatis revocaverunt. Nec putem aliam legem eos defendisse, nisi in qua de die Sabbatorum meninerant esse praescriptum. Unde manifestum est ad tempus et praesentis causae necessitatem hujusmodi praecepta valuisse, et non ad perpetui temporis observationem hujusmodi legem eis Deum ante dedisse.
an eternal Sabbath was foreshown and foretold, just as a spiritual circumcision too was foreshown before the carnal circumcision. In short, let them teach, as we have already said before, that Adam kept the sabbath; or that Abel, offering a holy victim to God, pleased Him by the religious observance of the sabbath; or that Enoch, who was translated, was a keeper of the Sabbath; or that Noah, the builder of the ark on account of the immense flood, observed the Sabbath; or that Abraham offered his son Isaac in observance of the Sabbath; or that Melchizedek in his priesthood received the law of the Sabbath. But the Jews will say that from the time this precept was given through Moses, from then on it was to be observed. It is therefore manifest that the precept was not eternal, nor spiritual, but temporal, so as to cease at some time. Indeed, so far is this solemnity not to be celebrated by resting on the sabbath, that is, the seventh day, that Jesus [son of] Nave, at the time when he was overthrowing the city of Jericho, said that he had received a precept from God to command the people that the priests should carry the ark of the covenant of God round the circuit of the city for seven days; and so, when the circuit of the seventh day had been completed, the walls of the city would fall of their own accord (Josh. 6:4 ff.). And so it was done; and when the space of the seventh day was ended, just as had been foretold, the walls of the city fell. From this it is plainly shown that within the number of those seven days the sabbath day fell: for seven days, from whatever point they take their beginning, must necessarily include the Sabbath day within them, on which day not only did the priests work, but also the city was made a prey at the edge of the sword by the whole people of Israel. Nor is there any doubt that they did servile work, when they drove off the spoils of war by the precept of God. For in the times of the Maccabees, too, they acted bravely by fighting on the Sabbaths, and overcame foreign enemies, and by fighting on the Sabbaths recalled the law of their fathers to its former state of life. Nor should I suppose that they defended any other law than the one in which they remembered that it had been prescribed concerning the day of the Sabbaths. Hence it is manifest that precepts of this kind had force for a time and for the necessity of the present occasion, and that God did not formerly give them a law of this kind for observance for all time.
Editors' notes and page, col. 645
Variae lectiones
45 ‹anchor: praecepta valuisse› · call in col 645 Convaluisse Pam. Rhen. Oberth.
"Convaluisse" in Pamelius, Rhenanus, Oberthür.
46 ‹anchor: valuisse, et› · call in col 645 Ut... dedisset iidem.
"Ut … dedisset" in the same [editions].
47 ‹anchor: not visible on the crop› · call in col 645–646 Praedicta iidem.
"Praedicta" in the same [editions].
48 ‹anchor: in terra sancta› · call in col 646 Terram sanctam Ven.
"Terram sanctam" in the Venice edition.
Commentarius
(printed under page 327)
(19) ‹anchor: temporibus Machabaeorum› · call in col 645
Temporibus Machabaeorum. Quandoquidem Machabaeorum hic historiam citet in re fidei, non dubium quin illam pro canonica Scriptura cognoverit. Neque enim mirum si in canone Hebraeorum libri illi non habeantur; quandoquidem plusquam saeculo post illum ab Esdra editum conscripti sunt. Nam inter Cyrum Darii successorem sub quo Esdras claruit, et Antiochum Epiphanem, sub quo Machabaei, anni intercesserunt ut minimum 180. Pam.
"In the times of the Maccabees." Since he cites the history of the Maccabees here in a matter of faith, there is no doubt that he knew it as canonical Scripture. Nor is it surprising that those books are not in the Hebrew canon, since they were written more than a century after the canon published by Ezra. For between Cyrus, Darius's successor, under whom Ezra flourished, and Antiochus Epiphanes, under whom the Maccabees [lived], at least 180 years passed. Pamelius.
(printed under page 327)
(20) ‹anchor: hostes allophylos› · call in col 645
Et hostes allophylos. Ἀλλοφύλους. Graeci bibliorum interpretes, inquit B. Hieronymus (in Isa. cap. 2) sunt interpretati, pro Philistiim, quae est hodie gens Palaestina: quod ipsum comprobatur, et in editione Latina Septuaginta, ex titulo Psalmi LV. Verum hic id refert Tertullianus ad Graecos, contra quos Machabaei dimicabant, eo quod vox Graeca alienigenas significet in genere. Pam.
"And the allophyle enemies." Ἀλλοφύλους. "The Greek translators of the Bible," says blessed Jerome (on Isaiah ch. 2), "rendered [it so] for Philistiim, which is today the people of Palestine"; this is confirmed also in the Latin edition of the Septuagint by the title of Psalm 55. But here Tertullian refers it to the Greeks, against whom the Maccabees fought, because the Greek word means foreigners in general. Pamelius.
(printed under page 327)
Page
- running head: 645 LIBER ADV. JUDA (cut off at the image edge)
- marginal letters: A Sabbatum aeternum praeostensum; B adeo non in vacatione; C in ore gladii praeda; D (19) Temporibus Machabaeorum (commentary)
- old-edition numerals: 607 after hujusmodi
- other: incurrisse read with difficulty (the r looks damaged, almost "incufrisse"); depellebat set as printed (other editions read debellabat); Variae lectiones 45-46 and Commentarius notes (19)-(20) at page foot not set; adjacent right-hand column partly visible, not set
Sic et sacrificia terrenarum oblationum et spiritualium sacrificiorum praedicata ostendimus. Et quidem a primordio majoris filii, id est Israel, terrena fuisse in Cain praeostensa sacrificia; et minoris filii Abel, id est populi nostri, sacrificia diversa demonstrata. Namque major natu Cain de fructu terrae obtulit munera Deo, minor vero filius Abel de fructu ovium suarum. Respexit Deus in Abel et in munera ejus, in Cain autem et in munera ejus non respexit. Et dixit Deus ad Cain: Quare concidit vultus tuus? nonne si recte quidem offeras, non recte autem dividas, peccasti? quiesce: ad te enim conversio tua, et ipse tui dominabitur. Et tunc dixit Cain ad Abel fratrem suum: Eamus in campum. Et abiit cum eo illic, et interfecit eum. Et tunc dixit Deus ad Cain: Ubi est Abel frater tuus? Et dixit: Nescio: numquid custos fratris mei sum ego? Et dixit ei Deus: Vox sanguinis fratris tui clamat ad me de terra: propter quod maledicta terra, quae aperuit os suum ad excipiendum sanguinem fratris tui. Gemens et tremens eris super terram. Et dixit Cain ad Dominum: Majus delictum meum, quam ut remittatur mihi; et ejicies me hodie a facie terrae, et a facie tua abscondar, et ero gemens et tremens super terram, et omnis qui me invenerit, occidet (Gen. IV). Ex hoc igitur duplicia duorum populorum sacrificia praeostensa jam tunc a primordio animadvertimus. Denique, cum per Moysen in Levitico lex sacerdotalis conscriberetur, invenimus praescriptum populo Israeli, ut sacrificia nullo in loco offerrentur Deo quam in terra repromissionis, quam Dominus Deus daturus esset populo Israeli et fratribus eorum: ut, introducto Israel, illic celebrarentur sacrificia et holocausta tam pro peccatis quam pro animabus, et nusquam alibi nisi in terra sancta (Deut. XII). Cur itaque postea per prophetas praedicat Spiritus futurum ut in omni terra aut in omni loco offerantur sacrificia Deo, sicut per Malachiam angelum, unum ex duodecim prophetis, dicit: Non recipiam sacrificium de manibus vestris, quoniam ab oriente sole usque ad
Thus too we have shown that the sacrifices both of earthly offerings and of spiritual sacrifices were foretold. And indeed from the beginning the sacrifices of the elder son, that is Israel, were shown beforehand in Cain to have been earthly; and the sacrifices of the younger son Abel, that is of our people, were demonstrated to be different. For Cain, the elder by birth, offered gifts to God from the fruit of the earth, but the younger son Abel from the fruit of his sheep. God had regard to Abel and to his gifts, but to Cain and to his gifts He did not have regard. And God said to Cain: Why has your countenance fallen? If you offer rightly indeed, but do not divide rightly, have you not sinned? Be still: for to you is your turning, and he shall rule over you. And then Cain said to Abel his brother: Let us go into the field. And he went away with him there, and killed him. And then God said to Cain: Where is Abel your brother? And he said: I do not know: am I the keeper of my brother? And God said to him: The voice of your brother's blood cries to Me from the earth: wherefore cursed is the earth, which has opened its mouth to receive the blood of your brother. Groaning and trembling shall you be upon the earth. And Cain said to the Lord: My offence is greater than that it should be forgiven me; and Thou will cast me out today from the face of the earth, and from Thy face I shall be hidden, and I shall be groaning and trembling upon the earth, and everyone who finds me will kill me (Gen. 4). From this, therefore, we perceive that the twofold sacrifices of the two peoples were shown beforehand even then, from the beginning. Moreover, when through Moses in Leviticus the priestly law was being written down, we find it prescribed to the people of Israel that sacrifices should be offered to God in no place other than in the land of promise, which the Lord God was going to give to the people of Israel and to their brethren: so that, once Israel had been brought in, sacrifices and holocausts should be celebrated there, both for sins and for souls, and nowhere else except in the holy land (Deut. 12). Why then afterwards does the Spirit foretell through the prophets that it would come to pass that sacrifices would be offered to God in every land or in every place, as He says through Malachi the angel, one of the twelve prophets: I will not receive sacrifice from your hands, since from the rising sun even to
Editors' notes and page, col. 646
Footnotes
(21) ‹anchor: in Levitico› · call in col 646
Denique cum per Moysem in Levitico. Vel ex hoc loco patet subinde memoria lapsum Auctorem in citandis Scripturarum locis, cum hoc praescriptum nusquam in Levitico reperiatur, sed Deut. XII. Eodem pertinet quod supra, c. 3, dixit: « Et ideo subsequens sermo prophetae », etc. Cum praecedat ea scripturam illam quae prius citata est, non subsequatur; et infra: « Et alibi dicit », cum eodem cap. contineatur. Quod semel adnotasse sufficiat contra sciolos quosdam, qui nolunt admittere in Patribus ἁμάρτημα μνημονικόν. Pam. — In Levitico. A glossemate profecta haec verba putat Latinius: sunt enim in Deuteronomio. Seml.
"Finally, when through Moses in Leviticus." Even from this passage it is plain that the author now and then slipped in memory when citing places of Scripture, since this precept is found nowhere in Leviticus but in Deut. 12. To the same belongs what he said above, ch. 3: "And therefore the following word of the prophet," etc., whereas that [passage] precedes the scripture cited earlier and does not follow it; and below, "And elsewhere he says," though it is contained in the same chapter. Let it suffice to have noted this once against certain smatterers who will not admit a slip of memory (ἁμάρτημα μνημονικόν; badly printed on the scan) in the Fathers. Pamelius. — "In Leviticus." Latinius thinks these words arose from a gloss, for they are in Deuteronomy. Semler.
(printed under page 327)
(22) ‹anchor: Malachiam angelum› · call in col 646
Angelum. Malachias angelus seu nuntius interpretatur. Quod subjunxit, unum ex 12 prophetis, de minoribus est intelligendum. Edd.
"Angel." Malachi is interpreted "angel" or "messenger." What he added, "one of the twelve prophets," is to be understood of the minor ones. Editors.
(printed under page 327)
Page
- running head: [LIB]ER ADV. JUDÆOS. (left part cut off at image edge) 646
- marginal letters: A Sic et sacrificia terrenarum; B dixit Deus ad Cain: Ubi est Abel; C praescriptum populo Israeli; D (21) Denique cum per Moysem (in the commentary at page foot)
- old-edition numerals: 608 after sicut
occidentem nomen meum clarificatum est in onmibus gentibus, dicit Dominus omnipotens, Et in omni loco offeruntur sacrificia munda nomini meo (Malach. I, 10, 11). Item in Psalmis David dicit: Afferte Deo, patriae gentium (Psal. XCVI, 7). Indubitate quod in omnem terram exire habebat (Psal. XVIII, 5) praedicatio apostolorum. Afferte Deo claritatem et honorem, afferte Deo sacrificia nominis ejus. Tollite hostias, et introite in atria ejus (Psal. XCVI, 8). Namque quod non terrenis sacrificiis, sed spiritalibus Deo litandum sit, ita legimus ut scriptum est: Cor contribulatum et humiliatum hostia Deo est (Psal. L, 19). Et alibi: Sacrifica Deo sacrificium laudis, et redde Altissimo vota tua (Psal. XLIX, 14). Sic itaque sacrificia spiritalia laudis designantur, et cor contribulatum acceptabile sacrificium Deo demonstratur. Itaque quomodo carnalia sacrificia reprobata intelliguntur, de quibus et Isaias loquitur, dicens: Quo mihi multitudinem sacrificiorum vestrorum? dicit Dominus (Isa. I, 11), ita sacrificia spiritalia accepta praedicantur, ut prophetiae annuntiant Quoniam etsi attuleritis, inquit, mihi similam, vanum supplicamentum, exsecramentum mihi est (Ibid.). Et adhuc dicit: Holocaustomata et sacrificia vestra, et adipem hircorum, et sanguinem taurorum nolo: nec si veniatis videri mihi; quis enim exquisivit haec de manibus vestris (Ibid. 12)? De spiritalibus vero sacrificiis addit, dicens: Et in omni loco sacrificia munda offerentur nomini meo, dicit Dominus.
the west, My name has been glorified among all the nations, says the Lord Almighty, And in every place clean sacrifices are offered to My name (Mal. 1:10–11). Likewise in the Psalms David says: Bring to God, O fatherlands of the nations (Ps. 96:7). Without doubt the preaching of the apostles was to go out into all the earth (Ps. 18:5). Bring to God glory and honour, bring to God the sacrifices of His name. Take up victims, and enter into His courts (Ps. 96:8). For that God is to be propitiated not with earthly sacrifices but with spiritual ones, we read thus, as it is written: A heart crushed and humbled is a victim for God (Ps. 50:19). And elsewhere: Sacrifice to God a sacrifice of praise, and render to the Most High your vows (Ps. 49:14). Thus, then, spiritual sacrifices of praise are designated, and a crushed heart is shown to be a sacrifice acceptable to God. Accordingly, just as carnal sacrifices are understood to be rejected, of which Isaiah also speaks, saying: To what purpose to Me is the multitude of your sacrifices? says the Lord (Isa. 1:11), so spiritual sacrifices are proclaimed as accepted, as the prophecies announce: For even if you bring Me fine flour, He says, it is a vain supplication, it is an abomination to Me (ibid.). And further He says: Your whole burnt offerings and sacrifices, and the fat of goats, and the blood of bulls I do not want: not even if you come to be seen by Me; for who has required these things from your hands (ibid. 12)? But concerning spiritual sacrifices He adds, saying: And in every place clean sacrifices shall be offered to My name, says the Lord.
CAPUT VI.
Chapter VI.
Igitur, cum manifestum sit et Sabbatum temporale ostensum, et Sabbatum aeternum praedictum, circumcisionem carnalem praedictam, et circumcisionem spiritalem praeindicatam, legem quoque temporalem et legem aeternalem denuntiatam, sacrificia carnalia et sacrificia spiritalia praeostensa;
Therefore, since it is manifest both that a temporal Sabbath has been shown and an eternal Sabbath foretold, that a carnal circumcision has been foretold and a spiritual circumcision indicated beforehand, that a temporal law also and an eternal law have been announced, that carnal sacrifices and spiritual sacrifices have been shown beforehand;
Editors' notes and page, col. 647
Variae lectiones
49 ‹anchor: de manibus vestris› · call in col 647 In editt. Pam., Seml. et Oberth. post haec verba, de manibus vestris, additur: « Spiritualia vero sacrificia de quibus praedictum est, et sicut supra dicit: Non est mihi voluntas in vobis, dicit Dominus. Sacrificia non accipiam de manibus vestris: quoniam ab oriente sole usque in occidentem nomen meum clarificatum est in omnibus gentibus, dicit Dominus. De Spiritualibus vero, etc. « Desunt haec verba in ed. Rigalt. Prior. Venet.
In the editions of Pamelius, Semler and Oberthür, after the words "from your hands," there is added: "But the spiritual sacrifices of which it was foretold, as he says above: I have no pleasure in you, says the Lord. I will not accept sacrifices from your hands; for from the rising of the sun to its setting my name is glorified among all the nations, says the Lord. But of the spiritual, etc." These words are missing in the editions of Rigault, Le Prieur, and Venice.
50 ‹anchor: not visible on the crop› · call in col 647 Orir etur lumen addunt Rhen. Obert.
Rhenanus and Oberthür add "orietur lumen" (light shall rise).
51 ‹anchor: not visible on the crop› · call in col 647–648 Eam et non talis Rhen. Seml. eamque non talem Oberth.
"Eam et non talis" in Rhenanus, Semler; "eamque non talem" in Oberthür.
52 ‹anchor: Nam etiam› · call in col 648 Hic nam etiam Rhen. Oberth. hic inquam novae Paris.
"Hic nam etiam" in Rhenanus, Oberthür; "hic inquam novae" in the Paris edition.
53 ‹anchor: an jam venerit› · call in col 648 An nec ne Rhen. Oberth.
"An nec ne" (or not) in Rhenanus, Oberthür.
54 ‹anchor: adventu ejus comprimi› · call in col 648 Cum primae iidem, comprimere Fran. Paris
"Cum primae" in the same; "comprimere" in the Franeker and Paris editions.
55 ‹anchor: in isto gradum› · call in col 648 Gradu id.
"Gradu" in the same.
56 ‹anchor: Christus annuntiabatur› · call in col 648 Qui venturus est Christus, jam venerit iid.
"Qui venturus est Christus, jam venerit" in the same.
Commentarius
(printed under page 328)
(23) ‹anchor: not visible on the crop (quod non terrenis sacrificiis)› · call in col 647
Quod non terrenis sacrificiis, sed spiritalibus Deo litandum. Hinc illa in Apologetico: « Offero opimam et majorem hostiam, quam ipse mandavit orationem de carne pudica, de anima innocenti, de Spiritu sancto profectam, » etc. Et libello ad Scapulam: « Sacrificamus quomodo praecepit Deus, pura prece. » Et lib. de Oratione, ubi de orationibus sacrificiorum, in quibus accipitur corpus Domini. Et lib. de Jejuniis,: « Haec erit statio sera, quae ad vesperam jejunans, pinguiorem orationem Deo immolat. » Caeterum observare est haec Tertulliani non per omnia convenire cum iis quae apud Irenaeum leguntur lib. IV, cap. 33 et 34. Rig.
"That God is to be propitiated not with earthly but with spiritual sacrifices." Hence that passage in the Apology: "I offer a rich and greater victim, which he himself commanded: prayer from a chaste flesh, an innocent soul, proceeding from the Holy Spirit," etc. And in the little book To Scapula: "We sacrifice as God commanded, by pure prayer." And in the book On Prayer, where he speaks of the prayers of the sacrifices at which the Lord's body is received. And in the book On Fasting: "This will be a late station, which, fasting until evening, sacrifices a richer prayer to God." It should be observed, however, that these words of Tertullian do not agree in every respect with what is read in Irenaeus, book IV, chs 33 and 34. Rigault.
(printed under page 328)
(24) ‹anchor: not visible on the crop (si attuleritis similam)› · call in col 647
Quoniam etsi attuleritis, inquit, mihi similam. Simila sive similago est farina e tritico communi facta. Hebraeis simila est סלת, Graecis est σεμίδαλις; in versione Latina sacrificium habetur in hoc loco, licet similae nomen aliis in locis usurpetur, nimirum in Gen. cap. XVIII, et Levit. cap. II. Le Pr.
"For even if you bring me fine flour," he says. Simila or similago is flour made from common wheat. To the Hebrews fine flour is סלת, to the Greeks σεμίδαλις; in the Latin version this place has "sacrifice," though the word simila is used in other places, namely Gen. ch. 18 and Lev. ch. 2. Le Prieur.
(printed under page 328)
Page
- running head: 647 TERTULLIANI OPERUM PARS. II. — (cut off at the image edge)
- marginal letters: A occidentem nomen meum clarificatum; B tribulatum acceptabile sacrificium Deo; C loco sacrificia munda offerentur; D Deo litandum. Hinc illa (in the Commentarius)
- old-edition numerals: (none)
sequitur, ut praecedenti tempore datis omnibus istis praeceptis carnaliter populo Israel, superveniret tempus quo legis antiquae et caeremoniarum veterum praecepta cessarent, et novae legis promissio et spiritalium sacrificiorum agnitio, et Novi Testamenti pollicitatio superveniret, fulgente nobis lumine ex alto, qui sedebamus in tenebris et in umbra mortis detinebamur (Luc. II,78, 79). Itaque necessitas nobis incumbit, ut, quoniam praedicatam novam legem a prophetis praediximus, et non talem qualis jam data esset patribus eorum eo tempore quo eos de terra Aegypti produxit, ostendere et probare debeamus tam legem illam veterem cessasse, quam legem novam promissam nunc operari. Et quidem in primis quaerendum an exspectetur novae legis lator, et Novi Testamenti haeres, et novorum sacrificiorum sacerdos, et novae circumcisionis purgator, et aeterni Sabbati cultor, qui legem veterem compescat, et Novum Testamentum statuat, nova sacrificia offerat, et caeremouias antiquas reprimat, et circumcisionem veterem cum suo sibi Sabbato compescat, et novum regnum quod non corrumpatur annuntiet. Nam etiam novae legis lator, Sabbati spiritalis cultor, sacrificiorum aeternorum antistes, regni aeterni aeternus dominator, quaerendum an jam venerit, necne. Et si jam venit, serviendum est illi: si necdum venit, sustinendus est, dummodo manifestum sit adventu ejus comprimi legis veteris praecepta, et operari debere novae legis exordia; et in primis definiendum est non potuisse cessare legem antiquam et prophetas, nisi venisset is qui per eamdem legem, et per eosdem prophetas venturus annuntiabatur.
it follows that, after all these precepts had been given carnally to the people of Israel in the preceding time, there should supervene a time in which the precepts of the ancient law and of the old ceremonies should cease, and the promise of a new law and the recognition of spiritual sacrifices and the pledge of a New Testament should supervene, when the light from on high shone upon us, who sat in darkness and were held in the shadow of death (Luke 1:78–79). Accordingly the necessity lies upon us that, since we have said above that a new law was foretold by the prophets, and not such as had already been given to their fathers at the time when He brought them out of the land of Egypt, we must show and prove both that that old law has ceased and that the promised new law is now in operation. And indeed it must first be asked whether there is awaited a giver of the new law, and an heir of the New Testament, and a priest of new sacrifices, and a purifier of the new circumcision, and an observer of the eternal Sabbath, who should restrain the old law, and establish the New Testament, offer new sacrifices, and repress the ancient ceremonies, and restrain the old circumcision together with its own Sabbath, and announce a new kingdom that is not to be corrupted. For it must also be asked whether the giver of the new law, the observer of the spiritual Sabbath, the high priest of eternal sacrifices, the eternal ruler of the eternal kingdom, has already come or not. And if He has already come, He is to be served; if He has not yet come, He is to be waited for, provided it be manifest that by His coming the precepts of the old law are suppressed and the beginnings of the new law must come into operation; and first of all it must be laid down that the ancient law and the prophets could not have ceased unless He had come Who was announced as to come through that same law and through those same prophets.
CAPUT VII.
CHAPTER VII.
Igitur in isto gradum conferamus, an qui venturus Christus annuntiabatur, jam venerit, an
Let us therefore join step on this point, whether the Christ who was announced as to come has already come, or
Editors' notes and page, col. 648
Footnotes
(25) ‹anchor: de terra Aegypti produxit› · call in col 648
De terra Aegypti produxit. Pro eduxit. Mirum autem qua ratione adversus Judaeos argumentatur, ut finem Mosaicae legis et evengelicae adventum demonstret, quae veritatem continet cujus vetus figura erat quae in caeremoniis seu ritibus quibusdam et cultu exteriori continebatur; cum nova iis ritibus non contenta, perfectius aliquid exigat, et spiritum ad Dei contemplationem amoremque attrahat. Le Pr.
"He brought forth (produxit) from the land of Egypt." For "led out" (eduxit). It is remarkable with what reasoning he argues against the Jews to show the end of the Mosaic law and the coming of the gospel law ("evengelicae" as printed), which contains the truth of which the old was the figure, contained in ceremonies or certain rites and in outward worship; whereas the new, not content with those rites, demands something more perfect and draws the spirit to the contemplation and love of God. Le Prieur.
(printed under page 328)
(26) ‹anchor: qui legem veterem compescat› · call in col 648
Qui legem veterem compescat. Id est abneget, ut novam subinducat. Le Pr.
"Who should restrain the old law." That is, set it aside, so as to bring in the new. Le Prieur.
(printed under page 328)
Page
- running head: [...]UM PARS. II. — SERIES I, POLEMICA. 648 (left part cut off in the image)
- marginal letters: A sequitur, ut praecedenti; B exspectetur novae legis lator; C adventu ejus comprimi; D μίδαλις; in versione Latina
- old-edition numerals: 609 after novae (before legis promissio)
- misprints kept as printed: Luc. II,78, 79 (for Luc. I; the English gives Luke 1:78–79); caeremouias (for caeremonias); evengelicae (note 25, for evangelicae)
- Variae lectiones 50–56 are called in this column (after detinebamur, talem, etiam, venerit, comprimi, gradum, annuntiabatur); they are set in n647, with the rest of the page's Variae lectiones.
venturus adhuc speretur. Quod ipsum ut probari possit, etiam tempora sunt nobis requirenda, quando venturum Christum prophetae annuntiaverunt; ut si in ista tempora recognoverimus venisse eum, sine dubio ipsum esse credamus quem venturum prophetae canebant, in quem nos, gentes scilicet, credituri annuntiabamur: et cum constiterit venisse, indubitate etiam legem novam ab ipso datam esse credamus, et Testamentum Novum in ipso et per ipsum nobis dispositum non diffiteamur. Venturum enim Christum nec Judaeos refutare scimus, utpote qui in adventum ejus spem suam porrigant. Nec de isto pluribus quaerendum, cum retro omnes prophetae de eo praecinuerint, ut Isaias dicit: Sic dicit Dominus Deus Christo meo Domino, Cujus tenui dexteram, ut exaudiant illum gentes: fortitudines regum disrumpam, aperiam ante illum portas, et civitates non claudentur illi (Isa. XLV, 1, 2). Quod ipsum adimpletum videmus. Cui enim dexteram tenet Pater Deus, nisi Christo Filio suo? quem exaudierunt omnes gentes, id est, cui omnes gentes crediderunt, cujus et praedicatores apostoli in Psalmis David ostenduntur: In universa, inquit, terra cxiit sonus eorum, et usque ad terminos terrae verba eorum (Psal. XVIII, 5). In quem enim alium universae gentes credideruat, nisi in Christum qui jam venit? Cui enim et aliae gentes crediderunt? Parthi, Medi, Elamitae, et qui inhabitant Mesopotamiam, Armeniam, Phrygiam, Cappadociam; et incolentes Pontum, et Asiam, et Pamphyliam; immorantes Aegyptum, et regionem Africae quae est trans Cyrenem inhabitantes, Romani et incolae; tunc et in
is still to be hoped for as coming. That this very thing may be proved, the times too must be sought out by us when the prophets announced that the Christ would come; so that, if we recognize that He came within those times, we may believe without doubt that He is the One Whom the prophets sang of as to come, in Whom we, the Gentiles namely, were announced as destined to believe; and when it is established that He has come, we may believe without doubting that the new law too was given by Him, and not deny that the New Testament was ordered for us in Him and through Him. For we know that not even the Jews gainsay that the Christ is to come, inasmuch as they stretch out their hope towards His coming. Nor need we inquire further about this, since all the prophets of old sang beforehand of Him, as Isaiah says: Thus says the Lord God to my Christ the Lord, Whose right hand I have held, that the nations may hearken to Him: I will burst asunder the strength of kings, I will open the gates before Him, and the cities shall not be shut to Him (Isa. 45:1–2). This very thing we see fulfilled. For whose right hand does God the Father hold, but Christ's, His Son's? Him all the nations have hearkened to, that is, all the nations have believed in Him, Whose preachers too, the apostles, are shown forth in the Psalms of David: Into all the earth, he says, their sound has gone out, and their words to the ends of the earth (Ps. 18:5). For in what other have all the nations believed, but in the Christ Who has already come? For in whom have the other nations also believed? Parthians, Medes, Elamites, and those who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia; and those dwelling in Pontus and Asia and Pamphylia; those abiding in Egypt and inhabiting the region of Africa which is beyond Cyrene, Romans and sojourners; and then also in
Editors' notes and page, col. 649
Variae lectiones
57 ‹anchor: praecinuerint› · call in col 649 Praecanuerint Fran.
"Praecanuerint" (foretold in song) in the Franeker edition.
58 ‹anchor: Christo meo› · call in col 649 Uncto meo Cyro est vera lectio; sed Latini plures sic legebant Seml.
"To my anointed Cyrus" is the true reading; but many Latins read thus. Semler.
59 ‹anchor: Romani› · call in col 649 Romam Obert Seml.
"Romam" in Oberthür, Semler.
60 ‹anchor: not visible on the crop› · call in col 650 (col 649 carries calls 57–59 only) Etiam iidem.
"Etiam" in the same.
61 ‹anchor: not visible on the crop› · call in col 650 (col 649 carries calls 57–59 only) Ruptae Jun.
"Ruptae" in Junius.
62 ‹anchor: not visible on the crop› · call in col 650 (col 649 carries calls 57–59 only) Christiani habitet Paris.
"Christiani habitet" in the Paris edition.
63 ‹anchor: not visible on the crop› · call in col 650 (col 649 carries calls 57–59 only) Gentibus addunt Rhen. et Obert.
Rhenanus and Oberthür add "gentibus".
64 ‹anchor: not visible on the crop› · call in col 650 Gentibus abest a Rhen et Obert.
"Gentibus" is absent in Rhenanus and Oberthür.
65 ‹anchor: habuit in omnibus gentibus potestatem› · call in col 650 Non habuit potestatem ulterius, utra fines regni sui non habuit in Rhen. Oberth.
"Non habuit potestatem ulterius, utra [for ultra] fines regni sui non habuit" (he had no power further; beyond the bounds of his kingdom he had none) in Rhenanus, Oberthür. ("utra" as printed.)
66 ‹anchor: Sic› · call in col 650 Si iidem.
"Si" in the same.
Commentarius
(printed under page 329)
(27) ‹anchor: Sic dicit Dominus Deus› · call in col 649
Sic dicit Dominus Deus. De erronea hac lectione, tamen jam olim inveterata, vide adnotationes nostras in Cyprianum, lib. I Testimon. adversus Judaeos, cap. 21, n. 60. Pam.
"Thus says the Lord God." On this erroneous reading, though long established, see our notes on Cyprian, Testimonies against the Jews book I, ch. 21, n. 60. Pamelius.
(printed under page 329)
(28) ‹anchor: Cui enim dexteram tenet Pater› · call in col 649
Cui enim dexteram tenet Pater. Alludit haud dubie ad locum Scripturae praecedentem, sicuti etiam in illo, « Quem exaudierunt omnes gentes. » Pam.
"For whose right hand does the Father hold?" He doubtless alludes to the preceding passage of Scripture, as also in that one, "Whom all nations have heard." Pamelius.
(printed under page 329)
(29) ‹anchor: Parthi, Medi, Elamitae› · call in col 649
Parthi, Medi, Elamitae. Comprobans Auctor quod jam tum omnes gentes in Christum crediderant, primum utitur verbis Scripturae de iis qui, ubi in festo Pentecostes audierant apostolos suis quibusque linguis loquentes, ad Christum conversi sunt. Ubi ex instituto videntur conjuncti Parthi, Medi et Elamitae, non Aelamitae, id est Persae, sic ab Elam filio Sem, teste Josepho (Antiq. lib. I, cap. 7), nuncupati, eo quod sibi invicem vicini sunt. Atqui confirmatur Auctoris sententia a B. Sophronio (Catal. Graec. vir. illustrium, inter Opera Hieronymi), qui B. Thomam apostolum praedicasse dicit Evangelium Christi Parthis, Medis et Persis, Carmanis quoque, Hircanis, Bactris et Magis, Indis denique, apud quos in civitate Calamina martyrium passus sit. Pem.
"Parthians, Medes, Elamites." Proving that all nations had by then believed in Christ, the author first uses the words of Scripture about those who, having heard the apostles speak each in his own tongue at the feast of Pentecost, were converted to Christ. There the Parthians, Medes and Elamites seem deliberately joined, Elamites, not Aelamites, that is, Persians, so named after Elam son of Shem, as Josephus testifies (Antiquities book I, ch. 7), because they are neighbours of one another. And the author's opinion is confirmed by blessed Sophronius (Greek catalogue of illustrious men, among the works of Jerome), who says that blessed Thomas the apostle preached the Gospel of Christ to the Parthians, Medes and Persians, also to the Carmanians, Hyrcanians, Bactrians and Magi, and finally to the Indians, among whom he suffered martyrdom in the city of Calamina. Pamelius ("Pem." as printed).
(printed under page 329)
(30) ‹anchor: Armeniam› · call in col 649
Armeniam. Hujus quidem in Actis Apostolorum provinciae non fit mentio; sed jam tum etiam Christi fidem apud eos viguisse vel inde manifestum est, quod non ita multo post Armenii bellum Maximo tyranno indixerint, antea socii Romanorum, Christianae fidei et religionis ergo, a qua illos ad idololatriam conabatur abducere. Testis est ejus rei Niceph. Eccles. Hist. lib. VII, cap. 28. Pam. — Eadem attestatur Augustinus contra epist. Manichaei. Africae habet et Augustinus, nos Lybiam. Seml.
"Armenia." This province is indeed not mentioned in the Acts of the Apostles; but that faith in Christ already flourished among them then is plain even from this, that not long afterwards the Armenians, formerly allies of the Romans, declared war on the tyrant Maximinus ("Maximo" as printed) for the sake of the Christian faith and religion, from which he was trying to draw them away to idolatry. Nicephorus, Ecclesiastical History book VII, ch. 28, is witness. Pamelius. — Augustine attests the same against the letter of Mani. Augustine too has "of Africa"; we [read] "Libya" ("Lybiam"). Semler.
(printed under page 329)
Page
- running head: 649 LIBER ADV. JUDAE[OS] (right part cut off in the image)
- marginal letters: A venturus adhuc speretur; B illum gentes: fortitudines regum; C Pontum, et Asiam; D (29) Parthi, Medi, Elamitae. Comprobans
- old-edition numerals: 610 after quando (before venturum Christum)
- misprints kept as printed: "cxiit" (for exiit, Ps. 18:5 quotation); "credideruat" (for crediderunt)
- the Commentarius (27)–(30), formerly also set in layer 1 of parts/c649_a.md, now stands here only (unit rule: the foot apparatus stays with the notes) — Q1a
Hierusalem Judaei (Act. II, 9, 10), et caeterae gentes: ut jam Getulorum varietates, et Maurorum multi fines, Hispaniarum omnes termini, et Galliarum diversae nationes, et Britannorum inaccessa Romanis loca, Christo vero subdita, et Sarmatarum, et Dacorum, et Germanorum, et Scytharum, et additarum multarum gentium, et provinciarum et insularum multarum nobis ignotarum, et quae enumerare minus possumus? In quibus omnibus locis Christi nomen, qui jam venit, regnat; utpote ante quem omnium civitatum portae sunt apertae, et cui nullae sunt clausae: ante quem serae ferreae sunt comminutae, et valvae aereae sunt apertae (Isa. XLV, 1, 2). Quamquam et ista spiritaliter sint intelligenda, quo praecordia singulorum variis modis a diabolo obsessa, fide Christi sint reserata; attamen perspicue sunt adimpleta, utpote in quibus omnibus locis populus nominis Christi inhabitet. Quis enim omnibus regnare potuisset, nisi Christus Dei Filius? qui omnibus in aeternum gentibus regnaturus ((Psal., XLVI, 2, 9; LXXXV, 9; Isa. II, 4; XLIX, 6) nuntiabatur. Nam si Salomon regnavit, sed in finibus Judae tantum, a Bersabee usque Dan termini ejus regni signantur. Si vero Babyloniis et Parthis regnavit Darius, non habuit in omnibus gentibus potestatem. Si Aegyptiis Pharao, vel quisque ei in haereditate regni successit; illic tantum potius est regni sui dominium. Sic Nabuchodonosor cum suis regulis ab India usque Aethiopiam habuit regni sui terminos. Sic Alexander Macedo nunquam Asiam universam et caeteras regiones, posteaquam devicerat, tenuit. Sic Germani
Jerusalem, Jews (Acts 2:9–10), and the other nations: as now the varieties of the Gaetulians, and the many territories of the Moors, all the borders of the Spains, and the diverse nations of the Gauls, and the places of the Britons inaccessible to the Romans but subjected to Christ, and [those] of the Sarmatians, and of the Dacians, and of the Germans, and of the Scythians, and of many added peoples, and of many provinces and islands unknown to us, and which we are less able to enumerate? In all these places the name of Christ, Who has already come, reigns; inasmuch as before Him the gates of all cities have been opened, and to Him none are closed: before Him bars of iron have been broken in pieces, and gates of bronze have been opened (Isa. 45:1–2). Although these things too are to be understood spiritually, in that the hearts of individuals, besieged in various ways by the devil, have been unlocked by faith in Christ; yet they have plainly been fulfilled, inasmuch as in all these places the people of the name of Christ dwells. For who could have reigned over all, except Christ the Son of God? Who was announced as going to reign over all nations for ever (Ps. 46:2, 9; 85:9; Isa. 2:4; 49:6). For if Solomon reigned, it was only within the borders of Judah; the limits of his kingdom are marked from Beersheba to Dan. If indeed Darius reigned over the Babylonians and the Parthians, he did not have power over all nations. If Pharaoh [reigned] over the Egyptians, or whoever succeeded him in the inheritance of the kingdom, there only, rather, is the dominion of his kingdom. So Nebuchadnezzar with his petty kings had the boundaries of his kingdom from India to Ethiopia. So Alexander the Macedonian never held all Asia and the other regions, after he had conquered them. So the Germans
Editors' notes and page, col. 650
Footnotes
(31) ‹anchor: not visible on the crop (sic Germani)› · call in col 650
Germanos et Irenaeus nominat; incertum quo jure. Seml.
Irenaeus too names the Germans; by what right is uncertain. Semler.
(printed under page 329)
(32) ‹anchor: regni signantur› · call in col 650
Termini regni ejus signantur. III Reg. IV, 21, legimus: Salomon autem erat in ditione sua, habens omnia regna a flumine terrae Philisthiim usque ad terram Aegypti. Et II Paralip. IX, 26: Exercuit etiam (Salomon) potestatem super cunctos reges a flumine Euphrate usque ad terram Philisthinorum, et usque ad terminos Aegypti. Fortassis terminos imperii Salomonis legit Auctor in III Reg. IV, 25, qui sic habet: Habitabatque Juda et Israel absque timore ullo, unusquisque sub vite sua et sub ficu sua, a Dan usque Bersabee, cunctis diebus Salomonis. Edd.
"The bounds of his kingdom are marked." In 3 Kings 4:21 we read: "And Solomon was in his dominion, holding all the kingdoms from the river of the land of the Philistines to the land of Egypt." And 2 Chron. 9:26: "He (Solomon) also exercised power over all the kings from the river Euphrates to the land of the Philistines and to the borders of Egypt." Perhaps the author read the bounds of Solomon's realm in 3 Kings 4:25, which runs: "And Judah and Israel dwelt without any fear, each under his vine and under his fig tree, from Dan to Beersheba, all the days of Solomon." Editors.
(printed under page 329)
Page
- running head: [LI]BER ADV. JUDÆOS. (cut off at left edge)
- marginal letters: A Hierusalem Judaei (Act. II, 9, 10); B Christi sint reserata; C piam habuit regni sui terminos; D Manichaei. Africae habet (in the Commentarius)
- old-edition numerals: 611 after Sarmatarum,
adhuc usque limites suos transgredi non sinuntur. Britanni intra Oceani sui ambitum conclusi. Maurorum gens et Getulorum barbaries a Romanis obsidentur, ne regionum suarum fines excedant. Quid de Romanis dicam, qui de legionum suarum praesidiis imperium suum muniunt, nec trans istas gentes porrigere vires regni sui possunt? Christi autem regnum et nomen ubique porrigitur, ubique creditur, ab omnibus gentibus supra enumeratis colitur, ubique regnat, ubique adoratur, omnibus ubique tribuitur aequaliter; non regis apud illum major gratia; non barbari alicujus inferior laetitia; non dignitatum aut natalium cujusquam discreta merita; omnibus aequalis, omnibus rex, omnibus judex, omnibus Deus et Dominus est. Nec dubites credere quod asseveramus, cum videamus fieri.
are still not permitted to cross their own frontiers. The Britons are shut in within the circuit of their Ocean. The race of the Moors and the barbarism of the Getulians are hemmed in by the Romans, lest they pass beyond the bounds of their own regions. What shall I say of the Romans themselves, who fortify their empire with the garrisons of their legions, and cannot stretch the strength of their reign beyond those nations? But the kingdom and name of Christ reaches out everywhere, is believed everywhere, is worshipped by all the nations enumerated above; He reigns everywhere, is adored everywhere, is bestowed equally on all everywhere; with Him a king has no greater favour, a barbarian no lesser joy; no merits of rank or birth are distinguished in anyone; to all He is equal, to all King, to all Judge, to all God and Lord. Nor should you doubt to believe what we assert, since we see it come to pass.
CAPUT VIII.
CHAPTER VIII.
Itaque requirenda tempora praedictae et futurae nativitatis Christi, et passionis ejus, et exterminii civitatis Hierusalem, id est vastationis ejus. Dicit enim Daniel et civitatem sanctam et sanctum exterminari cum duce venturo, et destrui pinnaculum usque ad interitum. Venturi itaque Christi ducis sunt tempora requirenda, quae investigabimus in Daniele: quibus computatis, probabimus venisse eum, etiam ex temporibus praescriptis, et ex signis competentibus, et ex operationibus ejus: quae probamus ex consequentibus quae post adventum ejus futura adnuntiabantur, ut tam adimpleta omnia quam prospecta credamus. Sic igitur de eo Daniel praedicavit, ut et quando et quo in tempore gentes esset liberaturus, ostenderet, et quoniam post passionem Christi ista civitas exterminari haberet. Dicit enim sic: In primo anno sub Dario filio Assueri ex semine Medorum, qui regnavit super regnum Chaldaeorum, ego Daniel intellexi in libris numerum annorum. Et adhuc me loquente in oratione, ecce vir Gabriel, quem vidi in visione in principio,
Accordingly the times must be sought of the foretold and future nativity of Christ, and of His passion, and of the extermination of the city of Jerusalem, that is, of its devastation. For Daniel says that both the holy city and the holy place are to be exterminated together with the leader who is to come, and the pinnacle destroyed even to ruin. The times, therefore, of the coming leader, the Christ, must be sought, and we shall trace them out in Daniel; and when they have been computed we shall prove that He has come, both from the times prescribed and from the signs that fit, and from His works; which we prove from the consequences that were announced as to come after His coming, so that we may believe all things to be as fully accomplished as they were foreseen. Thus then did Daniel preach of Him, so as to show both when and at what time He would set the nations free, and that after the passion of Christ that city was to be exterminated. For he speaks thus: In the first year under Darius the son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans, I Daniel understood in the books the number of the years. And while I was still speaking in prayer, behold the man Gabriel, whom I saw in the vision at the beginning,
Editors' notes and page, col. 651
Variae lectiones
67 ‹anchor: limites suos› · call in col 651 Suos abest a Rhen. et Obert.
"Suos" is absent in Rhenanus and Oberthür.
68 ‹anchor: Britanni› · call in col 651 Britanniae... conclusae sunt Rhen. Obert.
"Britanniae … conclusae sunt" in Rhenanus, Oberthür.
69 ‹anchor: regionum› · call in col 651 Religiosum Rhen.
"Religiosum" in Rhenanus.
70 ‹anchor: inferior› · call in col 651 Imperiosi Obert. Seml.
"Imperiosi" in Oberthür, Semler.
71 ‹anchor: asseveramus› · call in col 651 Asseveras Rhen.
"Asseveras" in Rhenanus.
72 ‹anchor: ex operationibus› · call in col 651 Operibus Par.
"Operibus" (works) in the Paris edition.
73 ‹anchor: ejus: quae› · call in col 651 Quin probabimus. Jun.
"Quin probabimus" in Junius.
74 ‹anchor: probamus› · call in col 651 Et add. Rhen.
Rhenanus adds "et".
75 ‹anchor: quam prospecta› · call in col 651 Perspecta Rhen.
"Perspecta" in Rhenanus.
76 ‹anchor: not visible on the crop› · call in col 652 (col 651 carries calls 67–75 only) Observationis Rhen. Obert.
"Observationis" in Rhenanus, Oberthür.
77 ‹anchor: not visible on the crop› · call in col 652 Et ut iidem.
"Et ut" in the same.
78 ‹anchor: not visible on the crop› · call in col 652 In abest Fran.
"In" is absent in the Franeker edition.
79 ‹anchor: in vero praedixit› · call in col 652 In verbo quas dixit Rhen. Oberth.
"In verbo quas dixit" in Rhenanus, Oberthür.
80 ‹anchor: quo scilicet› · call in col 652 Tempore omiit. Pam.
Pamelius omits "tempore".
Commentarius
(printed under page 330)
(33) ‹anchor: not visible on the crop (septuaginta hebdomadae)› · call in col 651
Septuaginta hebdomadae breviatae sunt super plebem tuam, etc. Illustris locus adversus Judaeos ad probandum Messiae adventum, qui locus habetur Danielis IX, et vulgo in hanc rem adducitur a theologis. Conformis huic loco alteri e Geneseos cap. XLIX, hoc est celebre vaticinium Jacobi patriarchae: Non auferetur sceptrum de Juda, et dux de femore ejus, donec veniat qui mittendus est. In Hebraeis codicibus est donec veniat Shilo. At Shilo est Messias; quod demonstratur adversus Judaeos haud difficile, cum illud testentur veteres Judaei. Triplex etiam paraphrasis Chaldaica, Onkeli, Jonathanis et Hierosolymitana pro Shilo habet rex Messias. In libro etiam pervetusto et magnae auctoritatis qui Bereschit rabba dicitur, .............. .....hoc est Shilo est rex Messias. E recentioribus idem sentiunt R, Selomoth, R. Kimchi, et R. Bechai: unde facile ex hoc loco fatuitatis suae et pervicacis impietatis convincuntur hodierni Judaei. In Graeco vero contextu habetur: Οὐκ ἐκλείψοι ἐξ Ἰούδα ἕως ἂν ἔλθῃ ᾧ ἀπόκειται. Non deficiet imperator ex Juda, donec veniat cui repositum est, id est, ut interpretatur S. Ephiphanius, cui repositum est ut sit Christus; haeresi nimirum Herodianorum, qui ideo ita dicti, quod Herodem Christum esse profiterentur. Le Pr.
"Seventy weeks are shortened upon your people," etc. A famous passage against the Jews for proving the coming of the Messiah; it is in Daniel 9, and theologians commonly adduce it for this purpose. In keeping with it is another passage, from Genesis ch. 49, the celebrated prophecy of the patriarch Jacob: "The sceptre shall not be taken from Judah, nor a ruler from his thigh, until He comes Who is to be sent." In the Hebrew codices it is "until Shiloh comes." But Shiloh is the Messiah, which is proved against the Jews without difficulty, since the ancient Jews testify to it. The threefold Chaldee paraphrase too, of Onkelos, of Jonathan and the Jerusalem one, has "King Messiah" for Shiloh. Also in a very ancient book of great authority called Bereshit Rabba [a gap of dots is printed here, evidently for an omitted Hebrew quotation] … that is, "Shiloh is King Messiah." Of the more recent, Rabbi Solomon ("Selomoth" as printed), Rabbi Kimchi and Rabbi Bechai hold the same; so from this passage the Jews of today are easily convicted of their folly and stubborn impiety. In the Greek text, however, we have: "A ruler shall not fail from Judah until He comes for Whom it is laid up" (the verb is printed ἐκλείψοι). "No commander shall fail from Judah until He comes for Whom it is laid up," that is, as St Epiphanius ("Ephiphanius" as printed) interprets, "for Whom it is laid up to be the Christ," namely against the heresy of the Herodians, so called because they professed that Herod was the Christ. Le Prieur.
(printed under page 330)
Page
- running head: 651 TERTULLIANI OPERUM PARS II. — [...] (right part cut off; the column number's first digit is damaged on the page)
- marginal letters: A adhuc usque limites suos; B nus est. Nec dubites credere; C ejus: quae probamus; D (33) Septuaginta hebdomadae breviatae
- old-edition numerals: 612 after colitur, (before ubique regnat)
- other: a stray mark like "!" is printed after "praedicavit" (not a call numeral; not set); "Daniel" there shows a damaged n (reads "Dauiel" in the scan), set as Daniel
- the Commentarius (33), formerly also set (in part) in layer 1 of parts/c651_a.md, now stands here only (unit rule: the foot apparatus stays with the notes) — Q1a
volans, et teligit me, quasi hora sacrificii vespertini, et intelligere fecit me, et locutus est mecum, et dixit: Daniel, nunc exivi imbuere te intelligentia, in principio obsecrationis tuae exivit sermo. Et ego veni ut annuntiem tibi, quia vir desideriorum tu es, et cogita in verbo, et intellige in visione. Septuaginta hebdomadae breviatae sunt super plebem tuam, et super civitatem sanctam, quoadusque inveteretur delictum, et signentur peccata, et exorentur injustitiae, et inducatur justitia aeterna, ut et signetur visio et prophetes, et ut ungatur Sanctus sanctorum. Et scies, et perspicies et intelliges a profectione sermonis, integrando et reaedificando Hierusalem usque ad Christum ducem, hebdomadas septem et dimidiam, et septuaginta duas et dimidiam: et convertet et aedificabitur in laetitiam, et convallationem, et innovabuntur tempora: et post hebdomadas has septuaginta duas, et exterminabitur unctio, et non erit: et civitatem et sanctum exterminabit cum duce adveniente, et concidentur quomodo in cataclysmo usque ad finem belli, quod concidetur usque ad interitum. Et confirmabit testamentum in multis. Hebdomada una et dimidia hebdomadis, auferetur meum sacrificium et libatio, et in sancto exsecratio vastationis, et usque ad finem temporis consummatio dabitur super hac vastatione. Animadvertamus igitur terminum, quomodo in vero praedixit septuaginta hebdomadas futuras, in quibus si receperint eum, aedificabitur in latitudinem et in longitudinem, et innovabuntur tempora. Providens autem Deus quid esset futurum, et quoniam non tantum non recipient eum, verum et insequentur, et tradent eum morti, et recapitulavit, et dixit: in sexaginta duabus hebdomadibus nasci illum et ungi Sanctum sanctorum; hebdomades autem 7 et dimidia cum implerentur, pati habere, et civitatem exterminari post unam et dimidiam hebdomadam, quo scilicet tempore septem et dimidia hebdomadae completae sunt. Dicit enim sic: Et civitatem et sanctum exterminari cum duce venturo, et concidentur sicut in cataclysmo, et destruet pinnaculum usque ad interitum. Unde
flying, and touched me, as it were at the hour of the evening sacrifice, and made me understand, and spoke with me, and said: Daniel, I have now come forth to imbue you with understanding; at the beginning of your supplication the word went forth. And I have come to announce [it] to you, because you are a man of desires; and consider the word, and understand the vision. Seventy weeks have been shortened upon your people, and upon the holy city, until the transgression grows old, and sins are sealed, and iniquities are prayed away, and eternal righteousness is brought in, and so that the vision and the prophet may be sealed, and that the Holy of holies may be anointed. And you shall know, and perceive, and understand, from the going forth of the word, in restoring and rebuilding Jerusalem until Christ the leader, seven and a half weeks, and seventy-two and a half: and it shall return and be built up into gladness, and a rampart, and the times shall be renewed: and after these seventy-two weeks, the anointing shall also be exterminated, and it shall not be: and he shall exterminate the city and the sanctuary together with the leader who is coming, and they shall be cut down as in a deluge, up to the end of the war, which shall be cut down unto destruction. And he shall confirm a covenant with many. In one week and half a week my sacrifice and libation shall be taken away, and in the holy place the abomination of desolation, and up to the end of time a consummation shall be given upon this desolation. Let us therefore observe the limit, how he truly foretold that seventy weeks were to come, in which, if they received Him, it would be built up in breadth and in length, and the times would be renewed. But God, foreseeing what was to come, and that they would not only not receive Him, but would even persecute Him and deliver Him to death, both recapitulated and said: that in sixty-two weeks He would be born and the Holy of holies be anointed; but that when seven and a half weeks were being fulfilled, He would have to suffer, and the city would be exterminated after one and a half weeks, namely at the time when seven and a half weeks were completed. For he says thus: And the city and the sanctuary are to be exterminated together with the leader who is to come, and they shall be cut down as in a deluge, and he shall destroy the pinnacle unto destruction. Whence
Editors' notes and page, col. 652
Footnotes
(34) ‹anchor: Unde› · call in col 652
Unde igitur ostendimus quoniam venit Christus intra septuagesimum et dimidiam hebdom. Auctor Quaest. ex Vet. Test. quae adjectae sunt tom. IV Operum Augustini: « A tempore primi anni Darii regis (continues)
"Whence then we show that Christ came within the seventieth week and a half." The author of the Questions on the Old Testament, appended to vol. IV of Augustine's Works: "From the time of the first year of King Darius… (continues)
(printed under page 330)
Page
- running head: [cut off]UM PARS II. — SERIES I, POLEMICA. 652
- marginal letters: A volans, et teligit me; B tet et aedificabitur in laetitiam; C vabuntur tempora. Providens; D ....hoc est Shilo est rex Messias (in the Commentarius footnotes)
- old-edition numerals: 613 after tuam
igitur ostendimus quoniam venit Christus intra 62 et dimidiam hebdomadas? Numerabimus autem a primo anno Da⟨r⟩ii, quomodo in ipso tempore ostenditur Danieli visio ipsa. Dicit enim Et intellige, et conjice ad perfectionem sermonis respondente me tibi haec. Unde a primo anno Darii debemus computare, quando hanc visionem vidit Daniel. Videamus igitur anni quomodo impleantur usque ad adventum Christi. Darius enim regnavit annis 19; Artaxerxes regnavit annis 40: deinde rex Ochus, qui et Cyrus, regnavit annis 24; Argus anno uno; alius Darius, qui et Melas nominatus est, annis 22; Alexander Macedo annis duodecim. Deinde post Alexandrum, qui et Medis et Persis regnarat, quos revicerat, et in Alexandria regnum suum firmaverat, quando et nomine suo eam appellavit. Postea reguavit illic in Alexandria Soter annis 35; cui succedens Philadelphus, regnavit annis triginta novem. Huic succedit Evergetes, annis 25; deinde Philopator, annis 17; post hunc Epiphanes, annis 24; item alius Evergetes, annis 39, Soter, annis 38, Ptolemaeus, annis 38, Cleopatra, annis 20, mensibus 6. Item adhuc Cleopatra conregnavit Augusto annis 13, post Cleopatram Augustus aliis annis 43. Nam omnes anni imperii Augusti fuerunt anni 56. Videmus autem quoniam quadragesimo et primo anno imperii Augusti, quo post mortem Cleopatrae imperavit, nascitur Christus. Et supervixit idem Augustus, ex quo nascitur Christus, annis 15. Et erunt reliqua tempora annorum in diem nativitatis Christi
do we therefore show that Christ came within 62 and a half weeks? But we shall count from the first year of Darius, since at that very time the vision itself is shown to Daniel. For he says: And understand, and conjecture to the perfection of the word, I answering you these things. Hence we ought to compute from the first year of Darius, when Daniel saw this vision. Let us see, then, how the years are fulfilled up to the coming of Christ. For Darius reigned 19 years; Artaxerxes reigned 40 years; then king Ochus, who is also Cyrus, reigned 24 years; Argus one year; another Darius, who was also named Melas, 22 years; Alexander the Macedonian twelve years. Then after Alexander, who had reigned over both the Medes and the Persians, whom he had conquered again, and had established his kingdom in Alexandria, when he also called it by his own name. Afterwards there reigned there in Alexandria Soter for 35 years; succeeding him, Philadelphus reigned thirty-nine years. To him succeeds Evergetes, for 25 years; then Philopator, for 17 years; after him Epiphanes, for 24 years; likewise another Evergetes, for 39 years, Soter, for 38 years, Ptolemy, for 38 years, Cleopatra, for 20 years and 6 months. Moreover Cleopatra further reigned jointly with Augustus for 13 years; after Cleopatra Augustus for another 43 years. For all the years of the reign of Augustus were 56 years. Now we see that in the forty-first year of the reign of Augustus, in which he ruled after the death of Cleopatra, Christ is born. And the same Augustus survived, from the time when Christ is born, for 15 years. And the remaining periods of years up to the day of the nativity of Christ will be
Editors' notes and page, col. 653
Variae lectiones
81 ‹anchor: not visible on the crop› · call in col 653 Ostendemus alii habent.
Others have "ostendemus" (we shall show).
82 ‹anchor: not visible on the crop› · call in col 653 Quoniam cod. Divion. et Hieron. in Dan. IX.
"Quoniam" in the Dijon codex and Jerome on Daniel 9.
83 ‹anchor: not visible on the crop› · call in col 653 A perfectione Rhen. Oberth. A prophetatione sermonis hujus unde a primo, etc. cod. Divion. A prophetatione sermonis hujus unde a primo, etc. cod. Divion. A prophetatione legitur et apud Hieron.
"A perfectione" in Rhenanus, Oberthür. "From the prophesying of this word, whence from the first," etc., the Dijon codex. [The same clause is printed twice.] "A prophetatione" is read also in Jerome.
84 ‹anchor: not visible on the crop› · call in col 653 Respondere iid.
"Respondere" in the same.
85 ‹anchor: not visible on the crop› · call in col 653 Quoniam Fran.
"Quoniam" in the Franeker edition.
86 ‹anchor: not visible on the crop› · call in col 653 Devicerat Hieron. Jun.
"Devicerat" in Jerome, Junius.
87 ‹anchor: not visible on the crop› · call in col 653 Postea abest a Ven.
"Postea" is absent in the Venice edition.
88 ‹anchor: quo post mortem Cleopatrae› · call in col 653 Qui Hieron.
"Qui" in Jerome.
89 ‹anchor: not visible on the crop› · call in col 653–654 Tribuuntur Rhen.
"Tribuuntur" in Rhenanus.
90 ‹anchor: not visible on the crop› · call in col 654 Prophetam Rhen. Oberth.
"Prophetam" in Rhenanus, Oberthür.
91 ‹anchor: not visible on the crop› · call in col 654 Enim abest a Rhen. et Oberth.
"Enim" is absent in Rhenanus and Oberthür.
92 ‹anchor: not visible on the crop› · call in col 654 Prophetia est quae alii.
"Prophetia est quae" in others.
Commentarius
(continued) ‹anchor: note (34) from the previous page› · col 653
Persarum usque ad nativitatem et passionem Domini, et ad excidium Jerusalem quod factum est per Vespasianum imperii Romani principem, impletae sunt hebdomadae septuaginta, quae sunt anni 490, qui computus per regna et per successiones imperii manifestus est, quomodo a Tertulliano computatum invenitur in libro quem scripsit adversus Judaeos: quod ne ad injuriam ejus proficeret, quia bene computavit, praetermisimus. Et quis ambigat de hoc numero, cum trecenti circiter anni nunc super hunc numerum inveniantur? » Ex quibus verbis colligitur aetas hujus scriptoris aliquanto superior Augustino. Rig.
…of the Persians to the birth and passion of the Lord, and to the destruction of Jerusalem carried out by Vespasian, head of the Roman empire, the seventy weeks were fulfilled, which are 490 years; and this reckoning is plain through the reigns and successions of the empire, as it is found computed by Tertullian in the book he wrote against the Jews; which we have passed over, lest it be to his injury, since he computed well. And who would doubt this number, when some three hundred years are now found beyond it?" From these words one gathers that this writer's age is somewhat earlier than Augustine. Rigault.
(printed under page 331)
(35) ‹anchor: not visible on the crop (Argus anno uno)› · call in col 653
Argus anno uno. Ab Eusebio nuncupatur iste Arses, a Sulpicio Arse, cui interim ab illis aut 4 aut 3 anni tribuuntur, Dario 6 duntaxat. Pam.
"Argus, one year." Eusebius calls him Arses, Sulpicius Arse; those writers meanwhile give him either 4 or 3 years, and Darius only 6. Pamelius.
(printed under page 331)
(36) ‹anchor: not visible on the crop (Alexander Macedo annis duodecim)› · call in col 653
Alexander Macedo, annis duodecim. Ita haud dubie legendum ex B. Hieronymo (in II cap. Daniel.), Beroso, et Sulpicio Severo (Hist. sacrae, lib. II), et Glossa ordinaria pro eo quod antea, et hic et apud Pomoerium decem. Et possunt concordari cum Eusebii annis sex duntaxat, quia ille successor Ptolemaeo Lago [qui hic et Josepho Antiq. lib. XII, cap. 1 Soter vocatur] attribuit annos 40, auctor vero duntaxat 35, ita ut solum in uno anno differant. Pam.
"Alexander of Macedon, twelve years." So it should doubtless be read, on the authority of blessed Jerome (on Daniel ch. 2), Berosus, Sulpicius Severus (Sacred History book II) and the Ordinary Gloss, instead of what stood before, both here and in Pomoerius, "ten." And [the figures] can be reconciled with Eusebius's mere six years, because he gives his successor Ptolemy son of Lagus [who here and in Josephus, Antiquities book XII, ch. 1, is called Soter] 40 years, while the author gives only 35, so that they differ by only one year. Pamelius.
(printed under page 331)
(37) ‹anchor: not visible on the crop (regnavit annis 39)› · call in col 653–654
Regnavit annis 39 Hieron. « Cui successit Philadelphus regnans an. triginta octo. » Rig.
"He reigned 39 years." Jerome: "He was succeeded by Philadelphus, reigning thirty-eight years." Rigault.
(printed under page 331)
(38) ‹anchor: imperii Augusti› · call in col 653
Videmus autem quoniam 40 et 1 anno Augusti. Citatur hic locus in Eusebii Chronicis, examinaturque Animadversione Jos. Scaligeri ad num. MMXV. Irenaeus, lib. cap. 25: « Circa primum et quadragesimum annum Augusti imperii. » Rig.
"We see that in the forty-first year of Augustus." This passage is cited in Eusebius's Chronicle and examined in Joseph Scaliger's Animadversions at no. 2015. Irenaeus, book [number not printed], ch. 25: "Around the forty-first year of Augustus's reign." Rigault.
(printed under page 331)
(39) ‹anchor: nativitatis Christi› · call in col 653
Et erunt reliqua tempora annor. in diem nativitatis Christi. In Fuldensi legitur: « In diem nativitatis Christi annum 41, post mortem Cleopatrae 20 et 7 Augusto, efficiuntur anni 430 et 7, menses 5, in die nativit. » Apud Hieronymum vero emendatius: « Et erunt reliqua tempora annorum in diem nativitatis Christi, in annum Augusti quadragesimum primum post mortem Cleopatrae, anni 437, mens. 5, » etc. Rig.
"And the remaining periods of years to the day of Christ's birth will be." The Fulda [codex] reads: "To the day of Christ's birth, year 41, after the death of Cleopatra 20 and 7 for Augustus, there result 437 years, 5 months, to the day of the nativity." In Jerome, more correctly: "And the remaining periods of years to the day of Christ's birth, to the forty-first year of Augustus after the death of Cleopatra, will be 437 years, 5 months," etc. Rigault.
(printed under page 331)
Page
- running head: 653 LIBER ADV. JUDAEOS.
- marginal letters: A ‹igitur ostendimus quoniam venit›; B ‹xandria regnum suum firmaverat›; C ‹quo nascitur Christus, annis 15›; D ‹bene computavit, praetermisimus› (in the Commentarius)
- old-edition numerals: 614 after ‹quomodo›
anni 41. Efficiuntur autem anni 437, menses 6. Unde adimplentur 62 hebdomadae et dimidia, quae efficiunt annos 437, menses 6, in diem nativitatis Christi. Et manifestata est justitia aeterna, et unctus est Sanctus sanctorum, id est Christus; et signata est visio et prophetia, et dimissa sunt peccata, quae per fidem nominis Christi, omnibus in eum credentibus remittuntur. Quid est autem quod dicit signari visum et prophetiam? Quoniam omnes prophetae nuntiabant de ipso, quod esset venturus et pati haberet. Igitur, quoniam adimpleta est prophetia per adventum ejus, propterea signari visionem et prophetiam dicebat, quoniam ipse est signaculum omnium prophetarum, adimplens omnia quae retro de eo prophetae nuntiaverant. Post enim adventum Christi et passionem ipsius, jam non visio neque prophetes est qui Christum nuntiet venturum. Denique hoc si non ita est, exhibeant Judaei prophetarum post Christum aliqua volumina, angelorum aliquorum visibilia miracula, quae retro patriarchae viderunt usque ad adventum Christi, qui jam venit, ex qua signata est visio et prophetia, id est statuta. Et merito Evangelista: Lex et prophetae usque ad Joannem baptizatorem (Matth. XI, 13). Baptizato enim Christo, id est sanctificante aquas in suo baptismate, omnis plenitudo spiritalium retro charismatum in Christo cesserunt, signante visionem et prophetias omnes, quas adventu suo adimplevit. Unde firmissime dicit adventum ejus signare visum et prophetiam. Itaque ostendentes et numerum annorum et tempus 60 duarum et dimidiae
41 years. And there come to be 437 years, 6 months. Hence 62 and a half weeks are fulfilled, which make 437 years, 6 months, up to the day of the nativity of Christ. And eternal righteousness was made manifest, and the Holy of holies was anointed, that is, Christ; and vision and prophecy were sealed, and sins were forgiven, which through faith in the name of Christ are remitted to all who believe in Him. But what is it that he says, that vision and prophecy are sealed? Because all the prophets announced concerning Him that He was to come and must suffer. Therefore, since prophecy has been fulfilled through His advent, for that reason he said that vision and prophecy are sealed, because He Himself is the seal of all the prophets, fulfilling all things which the prophets had formerly announced concerning Him. For after the advent of Christ and His passion there is no longer vision or prophet to announce Christ as one to come. In short, if this is not so, let the Jews produce some volumes of prophets after Christ, some visible miracles of angels, such as the patriarchs formerly saw up to the advent of Christ, Who has now come, by which [advent] vision and prophecy were sealed, that is, established. And rightly the Evangelist: The law and the prophets until John the Baptizer (Matt. 11:13). For when Christ had been baptized, that is, when He sanctified the waters in His baptism, the whole fullness of the former spiritual gifts ceased in Christ, He sealing all vision and prophecies, which He fulfilled by His advent. Hence he says most firmly that His advent seals vision and prophecy. Accordingly, showing both the number of years and the time of the sixty-two and a half
Editors' notes and page, col. 654
Footnotes
(40) ‹anchor: in suo baptismate› · call in col 654
Sanctificante aquas in suo baptismate. Simile est illud B. Cypriani, sermone de baptismo Christi: Veniebat Christus ad baptismum, non egens lavacro, in quo peccatum non erat, sed ut sacramento perennis daretur auctoritas. » Loci adnotandi contra Calvinum et alios, qui negant aquam in baptismo necessariam, qualis etiam est epist. 2 B. Cypriani ad Donatum, ad quem adnotationes nostras videat lector, num. 8. Pam.
"Sanctifying the waters in his baptism." Like this is the saying of blessed Cyprian in the sermon on the baptism of Christ: "Christ came to baptism, not needing the washing, for in him there was no sin, but that perpetual authority might be given to the sacrament." Passages to be noted against Calvin and others who deny that water is necessary in baptism; such too is blessed Cyprian's Letter 2 to Donatus, on which let the reader see our notes, no. 8. Pamelius.
(printed under page 331)
Page
- running head: [A]DV. JUDÆOS. 654 (left edge cut off in image)
- marginal letters: A ‹anni 41. Efficiuntur autem›; B ‹ventum Christi et passionem ipsius›; C ‹signare visum et prophetiam›; D ‹tivitatis Christi. In Fuldensi legitur› (in the editors' commentary)
- old-edition numerals: 615 after ‹remittuntur›
- other: the word dimidiae was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 655
hebdomadarum adimpletum, tunc venisse Christum, id est natum ; videamus aliae 7 et dimidia hebdomades, quae sunt subdivisae in abscissione priorum hebdomadarum, in quo actu sint adimpletae. Post enim Augustum, qui supervixit post nativitatem Christi, anni 15 efficiuntur : cui successit Tiberius Caesar, et imperium habuit annis 22, mensibus septem, diebus viginti. Hujus quinto decimo anno imperii passus est Christus, annos habens quasi 30 cum pateretur. Item Caius Caesar, qui et Caligula, annis 3, mensibus 8, diebus 13 ; Nero Caesar, annis 9, mensibus 9, diebus 13 ; Galba mensibus 7, diebus 6 ; Otho mensibus 3, diebus 5 ; Vitellius mensibus 8, diebus 10 ; Vespasianus anno primo imperii sui debellavit Judaeos : et fiunt anni numero quinquaginta duo, menses sex. Nam imperavit annis novem : atque ita in diem expugnationis suae Judaei impleverunt hebdomadas 70 praedictas a Daniele. Igitur, expletis his qnoque temporibus, et debellatis Judaeis, postea cessaverunt illic libamina et sacrificia ; quae exinde illic celebrari non potuerunt. Nam et unctio illic exterminata est post passionem Christi. Erat enim praedictum exterminari
weeks fulfilled, and that then Christ came, that is, was born; let us see in what event the other 7 and a half weeks, which are subdivided in the cutting-off of the former weeks, were fulfilled. For after Augustus, who survived after the nativity of Christ, 15 years are made up: to him succeeded Tiberius Caesar, and he held the empire for 22 years, seven months, twenty days. In the fifteenth year of his reign Christ suffered, being about 30 years old when He suffered. Likewise Gaius Caesar, who is also Caligula, 3 years, 8 months, 13 days; Nero Caesar, 9 years, 9 months, 13 days; Galba 7 months, 6 days; Otho 3 months, 5 days; Vitellius 8 months, 10 days; Vespasian in the first year of his reign subdued the Jews in war: and there come to be fifty-two years in number, six months. For he reigned nine years: and thus up to the day of their storming the Jews fulfilled the 70 weeks foretold by Daniel. Therefore, when these times also had been completed and the Jews had been subdued in war, thereafter the libations and sacrifices ceased there, which from then on could not be celebrated there. For the anointing too was exterminated there after the passion of Christ. For it had been foretold
Editors' notes and page, col. 655
Variae lectiones
93 ‹anchor: not visible on the crop› · call in col 655 Quid add. Seml.
Semler adds "quid".
94 ‹anchor: not visible on the crop› · call in col 655 28 Rhen. post Hieron.
"28" in Rhenanus, following Jerome.
95 ‹anchor: not visible on the crop› · call in col 655–656 Diebus 29 Hieron.
"Twenty-nine days" in Jerome.
98 [sic, for 96] ‹anchor: not visible on the crop› · call in col 656 Diebus 28 Hieron.
"Twenty-eight days" in Jerome.
97 ‹anchor: not visible on the crop› · call in col 656 Annis 11 iidem.
"Eleven years" in the same.
Commentarius
(printed under page 332)
(41) ‹anchor: not visible on the crop (diebus 13)› · call in col 655
Diebus 13. Post Caligulam regnasse Claudium nemo nescit. Ideoque ejus imperium hic reponunt Rhen. et Obert., ut sequitur: « Tiberius Claudius, annis 13, mensibus 7, diebus, 20; » licet haec non legamus nec apud Hieron., neque apud Pomer., imo omitti debeant, ut constet sententia Auctoris de annis duntaxat 52, mensibus 7, ut loquitur Pamelius, qui mox subjungit: « Videre itaque est vel hinc parum ipsum (Tertullianum) curiosum fuisse historiae, fortassis imitatus in hoc Matthaeum evangelistam, qui in libro Generationis Christi, tres generationes praetermisit, ut, interprete B. Hieronymo, tres tesseradecades non excederet. Consentit interim satis numerus annorum cum Clemente Alexandrino. Edd.
"Thirteen days." Everyone knows that Claudius reigned after Caligula. Therefore Rhenanus and Oberthür restore his reign here, as follows: "Tiberius Claudius, 13 years, 7 months, 20 days"; though we do not read this either in Jerome or in Pomerius; indeed it ought to be left out, so that the author's figure of only 52 years, 7 months may stand, as Pamelius says, who adds at once: "So one can see even from this that he (Tertullian) took little care over history, perhaps imitating in this Matthew the evangelist, who in the book of the Generation of Christ left out three generations so as not to exceed three fourteens, as blessed Jerome explains. The number of years, meanwhile, agrees well enough with Clement of Alexandria." Editors.
(printed under page 332)
(42) ‹anchor: not visible on the crop (exterminari illic unctionem)› · call in col 655
Erat enim praedictum exterminari illic unctionem. Ἐνδελεχισμὸν juge sacrificium, Hieron. in cap. VIII Danielis. Josephus, lib. VII Belli Jud. C. 8, τὸν ἐνδελεχισμὸν καλούμενον ἀνδρῶν ἀπορίᾳ διαλελοιπέναι τῷ Θεῷ. Pam.
"For it had been foretold that the anointing would be destroyed there." Ἐνδελεχισμόν, "the continual sacrifice," Jerome on Daniel ch. 8. Josephus, Jewish War book VII, ch. 8: "that the so-called continual sacrifice had ceased to God for want of men." Pamelius.
(printed under page 332)
(43) ‹anchor: not visible on the crop (Rubellio Gemino)› · call in col 655
Rubellio Gemino Rufino Gemino. Sic ediderat Rhenanus editione secunda. Prima et tertia, Rufino Gemino. Varia in libris antiquis horum nominum scriptura: Fasti Siculi, Rufo et Rubellino: Capitolini, Rubellio et Fufio, quomodo et Tacitus. Sulpitius Severus, Rubellio; alii Rubellione. Sunt qui duobus Geminis. Fasti Siculi, Gemino et Gemino: mox subjunctim, Rufo et Rubellino. Unde natus errror existimantium duobus Geminis suffectos Rufum et Rubellinum: cum hoc nihil sit aliud quam duobus Geminis, hoc est, C. Rubellio Gemino et C. Fufio Gemino. Sic manifestissime apud Tacitum, initio lib. V: « Rubellio, inquit, et Fufio coss. » quorum utrique Geminus cognomentum erat. Rig.
"Rubellius Geminus, Rufinus Geminus." So Rhenanus had printed in his second edition; the first and third have "Rufinus Geminus." The spelling of these names varies in the old books: the Sicilian Fasti, "Rufus and Rubellinus"; the Capitoline, "Rubellius and Fufius," as Tacitus too has. Sulpicius Severus, "Rubellius"; others "Rubellio." Some have "the two Gemini." The Sicilian Fasti, "Geminus and Geminus," and then, joined on, "Rufus and Rubellinus." Hence arose the error ("errror" as printed) of those who think Rufus and Rubellinus were substituted for the two Gemini, whereas this is nothing but "the two Gemini," that is, C. Rubellius Geminus and C. Fufius Geminus. So, most plainly, in Tacitus at the beginning of book V: "In the consulship," he says, "of Rubellius and Fufius," both of whom bore the cognomen Geminus. Rigault.
(printed under page 332)
(44) ‹anchor: not visible on the crop (die prima azymorum)› · call in col 655
Dic prima azymorum. Nondum assentiri potui Pamelio, qui ex hoc loco probari posse existimat Ecclesiae nostrae ritum quo pane azymo Christi Domini corpus in Eucharistia conficitur. Esto enim, jusserit Moses (Exod. XII) ut pane azymo iis diebus quilibet uteretur, an ideo probatur Ecclesiae consuetudo? In usu olim fuisse fermentatum panem ad sacra facienda putant multi; qua de re exstat elegans tractatus R. P. Jacobi Sirmondi μακαρίτου. Id olim conjecit Demetrius Chomatenus, archiepiscopus Bulgariae, in Resp. ad episcopum Dyrrachii, dum ait: Λατινικῶν ἀζύμων οὐδεὶς οὐδαμοῦ κανὼν μέμνηται: « Azymorum quibus utuntur Latini nullus unquam canon meminit. » Sanctus tamen Cyprianus, lib. De coena Domini: Panis hic azymus cibus verus et sincerus, per speciem et sacramentum, nos tactu sanctificat, fide illuminat, veritate Christo conformat; si modo liber hic sit B. Cypriani. Le Pr. — Octavo Kal. April. hinc in primis confirmatur eorum Patrum sententia, qui eodem die, nempe VIII Kal. April., passum scribunt Christum, quo B. Virgini anuuntiatum: deinde Latinorum omnium conformis expositio evangelistarum trium, Matth. XXVI, Marc. XIV, Luc. XXII, quod XIV luna, primo azymorum die, jam vesperi incipiente, celebrarit Pascha Christus cum discipulis. Pam.
"On the first day ("Dic" as printed) of unleavened bread." I have not yet been able to agree with Pamelius, who thinks that this passage can prove our Church's rite by which the body of Christ the Lord is consecrated in the Eucharist with unleavened bread. For grant that Moses commanded (Exod. 12) that everyone should use unleavened bread on those days: is the Church's custom proved by that? Many think that leavened bread was once in use for celebrating the sacred rites; on which there is an elegant treatise by the late Rev. Father Jacques Sirmond (μακαρίτου, "of blessed memory"). Demetrius Chomatenus, archbishop of Bulgaria, once conjectured as much in his Reply to the bishop of Dyrrachium, when he says: "No canon anywhere mentions the Latin unleavened breads": "No canon ever mentioned the unleavened bread the Latins use." Yet St Cyprian, in the book On the Lord's Supper: "This unleavened bread, true and pure food, by its appearance and as sacrament sanctifies us by touch, enlightens us by faith, conforms us to Christ by truth"; if only this book is blessed Cyprian's. Le Prieur. — "On the eighth day before the Kalends of April": hence above all is confirmed the opinion of those Fathers who write that Christ suffered on the same day, namely 25 March, as that on which the annunciation ("anuuntiatum" as printed) was made to the Blessed Virgin; and next the agreed exposition of all the Latins of the three evangelists, Matt. 26, Mark 14, Luke 22, that Christ celebrated the Passover with his disciples on the fourteenth moon, the first day of unleavened bread, as evening was already beginning. Pamelius.
(printed under page 332)
Page
- running head: 655 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
- marginal letters: A diae hebdomadarum adimpletum, tunc venisse Chri-; B anni numero quinquaginta duo, menses sex. Nam; C licet haec non legamus nec apud Hieron., ne-; D scriptura : Fasti Siculi, Rufo et Rubellino : Capi-
- old-edition numerals: 616 after anno
- other: the word exterminari was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 656
illic unctionem, sicut est in Psalmis prophetatum : Exterminaverunt manus meas et pedes (Psal. XXI, 17). Quae passio hujus exterminii intra tempora 70 hebdomadarum perfecta est sub Tiberio Caesare, coss. Rubellio Gemino, et Fufio Gemino, mense Martio, temporibus Paschae, die VIII Kalendarum Aprilium, die prima Azymorum, quo agnum ut occiderent ad vesperam a Moyse fuerat praeceptum. Itaque omnis synagoga filiorum Israel eum interfecit, dicentes ad Pilatum, cum vellet eum dimittere : Sanguis hujus super nos et super filios nostros (Matth. XXVII, 25) : et, Si hunc dimiseris, non es amicus Caesaris (Joan. XIX, 12) : ut adimpleri possent omnia quae de eo fuerant scripta,
that the anointing there would be exterminated, as was prophesied in the Psalms: They have exterminated my hands and feet (Ps. 21:17). This passion of this extermination was accomplished within the times of the 70 weeks under Tiberius Caesar, in the consulship of Rubellius Geminus and Fufius Geminus, in the month of March, at the time of the Passover, on the eighth day before the Kalends of April, on the first day of Unleavened Bread, on which Moses had commanded that they should kill the lamb towards evening. And so the whole synagogue of the sons of Israel killed Him, saying to Pilate, when he wished to release Him: His blood be upon us and upon our sons (Matt. 27:25); and, If you release this man, you are not a friend of Caesar (John 19:12); so that all things which had been written about Him might be fulfilled,
CAPUT IX.
Chapter IX.
Incipiamus igitur probare nativitatem Christi a prophetis esse nuntiatam. Sic Isaias dicit : Audite domus David, non pusillum vobis certamen cum hominibus, quoniam Deus praestat certamen : propter hoc ipse Deus dabit vobis signum : Ecce virgo concipiet in utero et pariet filium, et vocabitis nomen ejus Emmanuel, quod interpretatur : Nobiscum Deus. Butyrum et mel manducabit. Quoniam,
Let us begin, then, to prove that the nativity of Christ was announced by the prophets. Thus Isaiah says: Hear, house of David, [it is] no small contest for you with men, since God furnishes the contest; for this reason God Himself will give you a sign: Behold, a virgin will conceive in the womb and bear a son, and you will call His name Emmanuel, which is interpreted: God with us. Butter and honey He will eat. Since,
Editors' notes and page, col. 656
Footnotes
(45) ‹anchor: not visible on the crop (non pusillum vobis certamen)› · call in col 656
Non pusillum vobis certamen. Isaiae locus est cap. VII: verum ut haec interpretatio Latina conveniat Graecis, atque etiam Vulgatae scripturae, legendum: Num pusillum vobis certamen cum hominibus? dein sequatur: Quoniam Deus praestat certamen; hoc est, quia etiam adversus Deum certamen certatis, etiam Deo molesti estis. Symmachus dixit: Non sufficit vobis molestiam exhibere hominibus? quoniam molesti estis etiam Deo meo. Septuaginta: Καὶ πῶς Κυρίῳ παρέχετε ἀγῶνα Auctor interpretationis quam secuti sunt Septimius et Cyprianus, legisse videtur in Graecis: Καὶ πῶς Κύριος παρέχεται ἀγῶνα; Rig.
"No small contest for you." The passage is Isaiah ch. 7; but for this Latin rendering to agree with the Greek and also with the Vulgate text, one must read: "Is it a small contest for you [to contend] with men?" and then follows: "Since God provides a contest"; that is, because you contend even against God, you are troublesome even to God. Symmachus said: "Is it not enough for you to give trouble to men? For you trouble even my God." The Seventy: "And how do you offer a contest to the Lord?" The author of the rendering that Septimius and Cyprian followed seems to have read in the Greek: "And how does the Lord provide a contest?" Rigault.
(printed under page 332)
(46) ‹anchor: not visible on the crop (ecce virgo concipiet)› · call in col 656
Ecce virgo concipiet. In Graeca versione corrupta est νεᾶνις, adolescentula, non, παρθένος, virgo, ut in versione Septuaginta virorum. In Hebraeo discrimen est aliquod, de quo B. Hieronymus in Quaest. Hebr. Le Pr. — Sic constanter ubique Tertullianus, tum paulo post, et loco citato, tum etiam lib. de Carne Christi; quare addidimus, in utero, maxime cum legatur etiam a B. Cypriano utroque loco mox citato, de quo latius ibidem in adnot. nostris ad epist. 6, num. 16, et lib. Adversus Jud. Pam.
"Behold, a virgin shall conceive." In a corrupt Greek version it is νεᾶνις, "young woman," not παρθένος, "virgin," as in the version of the Seventy. In the Hebrew there is some difference, on which see blessed Jerome in the Hebrew Questions. Le Prieur. — So Tertullian constantly everywhere, both a little later and in the place cited, and also in the book On the Flesh of Christ; therefore we have added "in the womb," especially as it is read so also by blessed Cyprian in both places just cited, on which more fully in our notes there on Letter 6, no. 16, and on the book Against the Jews. Pamelius.
(printed under page 332)
Page
- running head: …M PARS II. — SERIES I, POLEMICA. (left part cut off at the image edge)
- marginal letters: A terminari illic unctionem; B Incipiamus igitur probare; C dum ait (in the commentary notes); D certamen ; hoc est (in the commentary notes)
- old-edition numerals: 617 after domus
priusquam cognoscat infans vocare patrem aut matrem, accipiet virtutem Damasci, et spolia Samariae adversus regem Assyriornm (Isa. VII, 13-16) Itaque dicunt Judaei : Provocemus istam praedicationem Isaiae, et faciamus comparationem, an Christo qui jam venit, competat illi primo nomen quod Isaias praedicavit, et insignia ejus quae de eo nuntiavit. Equidem Isaias praedicat eum Emmanuelem vocari oportere, dehinc virtutem sumpturum Damasci et spolia Samariae adversus regem As⟨s⟩yriorum. Porro, inquiu⟨nt⟩, iste qui venit, neque sub ejusmodi nomine est editus, neque re bellica functus. At nos e contrario admonendos eos existimavimus, uti cohaerentia quoque hujus capituli recognoscant : subjuncta est enim et interpretatio Emmanuel, Nobiscum Deus, uti non solum sonum nominis spectes, sed et sensum. Sonus enim Hebraicus, quod est Emmanuel, suae gentis est; sensus autem ejus, quod est Deus nobiscum, ex interpretatione communis est. Quaero ergo an ista vox, Nobiscum Deus, quod est Emmanuel, exinde quo Christus induxit, agitetur in Christo ? Et puto, ex toto non negabis. Nam qui ex Judaismo credunt Christo, ex quo in eum credunt, Emmanuel eum volent dicere, nobiscum Deum esse significant. Atque ita constat jam venisse illum qui praedicabatur Emmanuel, quia quod significat Emmanuel, venit, id est Nobiscum Deus. Aeque et sono nominis inducuntur, cum virtutem Damasci, et spolia Samariae adversus regem Assyriorum, sic accipiunt, quasi bellatorem portendant Christum, non animadvertentes quid Scriptura praemittat : Quoniam priusquam cognoscat puer vocare patrem aut matrem, accipiet virtutem Damasci et spolia Samariae adversus regem Assgriorum. Ante est enim inspicias aetatis demonstrationem, an virum jam Christum exhibere ista aetas possit, nedum imperatorem ; scilicet vagitu ad arma esset convocaturus infans ; et signum belli, non turba, sed crepitacillo daturus;
before the infant knows how to call father or mother, He will take the strength of Damascus and the spoils of Samaria against the king of the Assyrians (Isa. 7:13–16). And so the Jews say: Let us challenge this prophecy of Isaiah, and let us make a comparison, whether to the Christ who has already come there applies, first, the name which Isaiah foretold, and the marks of Him which he announced concerning Him. Indeed Isaiah foretells that He must be called Emmanuel, and then that He will take the strength of Damascus and the spoils of Samaria against the king of the Assyrians. But, they say, this one who has come was neither brought forth under a name of that kind, nor engaged in any warlike affair. We, on the contrary, have thought that they should be reminded to recognize also the context of this passage: for the interpretation of Emmanuel is added as well, God with us, so that you may regard not only the sound of the name but also its sense. For the Hebrew sound, which is Emmanuel, belongs to its own nation; but its sense, which is God with us, is common property by way of translation. I ask, then, whether this expression, God with us, which is Emmanuel, has been current with reference to Christ from the time when Christ brought it in? And I think you will not deny it entirely. For those from Judaism who believe in Christ, from the time they believe in Him, when they wish to call Him Emmanuel, signify that God is with us. And thus it is established that He who was foretold as Emmanuel has already come, because what Emmanuel signifies has come, that is, God with us. Equally they are led on by the sound of the name, when they so take the strength of Damascus and the spoils of Samaria against the king of the Assyrians as though they portended Christ as a warrior, not noticing what Scripture puts first: Since before the boy knows how to call father or mother, he will take the strength of Damascus and the spoils of Samaria against the king of the Assyrians. For first you should look at the indication of age, whether this age can present Christ as already a man, let alone a commander; as if, forsooth, the infant would summon to arms with his wailing, and would give the signal for war not with a crowd but with a rattle,
Editors' notes and page, col. 657
Variae lectiones
98 ‹anchor: not visible on the crop› · call in col 657 Expectes Rhen. Oberth.
"Expectes" in Rhenanus, Oberthür.
99 ‹anchor: not visible on the crop› · call in col 657 Quare Seml.
"Quare" in Semler.
1 ‹anchor: Ante est enim inspicias› · call in col 657 Enim. Inspiciamus Jun.
"Enim. Inspiciamus" (let us look) in Junius.
2 ‹anchor: not visible on the crop› · call in col 657 Solium Jun. Seml. Oberth.
"Solium" (tub) in Junius, Semler, Oberthür.
3 ‹anchor: Non enim› · call in col 658 Non aeque? et hic Rhen. Oberth.
"Non aeque? et hic" in Rhenanus, Oberthür.
4 ‹anchor: ratio versatur› · call in col 658 Versatur. Sed iidem.
"Versatur. Sed" in the same.
5 ‹anchor: infantiae est› · call in col 658 Et hoc utique in signum infantiae est Par. Pro utique legit Pam. utrique. Nec hoc utique in signum est, infantia est Oberth. Seml.
"Et hoc utique in signum infantiae est" in the Paris edition. For "utique" Pamelius reads "utrique." "Nec hoc utique in signum est, infantia est" in Oberthür, Semler.
6 ‹anchor: renuntiatur expuncta› · call in col 658 Prophetia renuntiata, quam creditur expuncta Oberth. Rhen. Tum .. quum Jun.
"Prophetia renuntiata, quam creditur expuncta" in Oberthür, Rhenanus. "Tum … quum" in Junius.
7 ‹anchor: Christi recentem› · call in col 658 Ut regem Pam. Rhen. Oberth.
"Ut regem" (as king) in Pamelius, Rhenanus, Oberthür.
8 ‹anchor: auro et thure› · call in col 658 Et myrrha iidem.
"Et myrrha" (and myrrh) in the same.
Commentarius
(printed under page 333)
(57) [sic, for 47] ‹anchor: not visible on the crop (sensus autem ejus)› · call in col 657
Sensus autem ejus, quod est Deus nobiscum, etc. Verba haec, teste Semler, in Paterniacensi codice ad marginem sunt ascripta, sed sic ut viderentur referenda in contextum: ea tamen expunxit Semler, etsi invenerit apud Pam., Rhen. et Rigalt. Edd.
"And its sense, which is God with us," etc. These words, Semler attests, are written in the margin of the Payerne codex, but so that they seemed meant to be taken into the text; Semler nonetheless struck them out, though he found them in Pamelius, Rhenanus and Rigault. Editors.
(printed under page 333)
(48) ‹anchor: crepitacillo daturus› · call in col 657
Sed crepitacillo daturus. Crepitacillum ex ludicris puerilibus est. forma diminutiva, a crepitaculo deductum. sicut a speculo specillum. Apte vero diminutivo utitur, de infantulo loquens. Rhen.
"But giving [the signal] with a rattle." The little rattle is one of children's toys; a diminutive form, derived from crepitaculum, as specillum from speculum. He aptly uses the diminutive, speaking of a little infant. Rhenanus.
(491 [sic, for (49)] ‹anchor: not visible on the crop (ad solem)› · call in col 657 Ad solem. Solium magis arridet Seml., qui πύελος interpretatur: vas in quo sedentes ungebantur. Edd.
"To the sun." Semler prefers "solium," which he renders πύελος: a tub in which people sat to be anointed. Editors.
(printed under page 333)
(50) ‹anchor: not visible on the crop (ante lanceare quam lancinare)› · call in col 657
Ante lanceare quam lancinare. Infantes dentitione exasperati, mammas inter sugendum lancinant Rig.
"To wield a lance before tearing [the breast]." Infants made fretful by teething tear the breasts while sucking. Rigault.
(printed under page 333)
(51) ‹anchor: not visible on the crop (ante militare quam virum facere)› · call in col 657–658
Ante militare quam virum facere. Ante pubertatem vix legitur miles: et natura virum facit, cum puberem demonstrat. Eamdem sententiam Tertullianus lib. III, adversus Marcionem, sic edidit: « Nusquam hoc natura concedit ante militare quam vivere, » Nempe infantem vita virum facit. Rig.
"To serve as a soldier before becoming a man." Hardly anyone is enlisted as a soldier before puberty, and nature makes a man when it shows him to be of age. Tertullian put the same thought thus in Against Marcion book III: "Nature nowhere allows this, to serve as a soldier before living," that is, life makes the infant a man. Rigault.
(printed under page 333)
Page
- running head: 657 LIBER ADV. JUDA[EOS] (cut off at the image edge)
- marginal letters: A priusquam cognoscat infans vocare patrem aut; B uti non solum sonum nominis spectes; C riae adversus regem Assyriorum, sic accipiunt; D beside the footnote (57) Sensus autem ejus, quod est Deus nobiscum (commentary area)
- old-edition numerals: 618 after inducuntur,
- other: the word daturus; was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 658
nec ex equo vel de muro, sed de nutricis et gerulae suae dorso sive collo hostem destinaturus; atque ita Damascum et Samariam pro mammis subacturus. Aliud est, si penes vos iufantes in praelium erumpunt, credo ad solem uncti prius, dehinc pannis armati, et butyro stipendiati, qui ante norint lanceare quam lancinare. Enimvero si nusquam hoc natura concedit, ante militare quam virum facere, ante virtutem Damasci sumere quam patrem nosse, sequitur ut figurate pronuntiatum videatur. Sed et virginem, inquiunt, parere natura non patitur, et tamen credendum est prophetae. Et merito. Praestruxit enim fidem incredibili rei, dicendo quod signum esset futurum. Propterea, inquit, dabitur vobis signum: Ecce virgo concipiet in utero et pariet filium. Signum autem a Deo, nisi novitas aliqua monstruosa fuisset, signum non videretur. Denique, si qnando ad dejiciendos aliquos ab hac divina praedicatione, vel convertere singulos simplices quosque gestitis, mentiri audetis, quasi non virginem, sed juvenculam concepturam et parituram Scriptura contineat; hinc quoque revincimini, quod nihil signi videri possit res quotidiana, juvenculae scilicet praegnatus et partus. In signum ergo nobis posita virgo mater merito creditur, infans vero bellator non aeque. Non enim et hic signi ratio versatur; sed signo nativitatis novae ascripto, exinde post signum alius jam ordo infantis edicitur mel et butyrum manducaturi. Nec hoc utique in signum est, et hoc enim infantiae est; sed accepturum virtutem Damasci, et spolia Samariae adversus regem Assyriorum, hoc est mirabile signum. Servate modum aetatis, et quaerite sensum praedicationis: immo reddite veritati, quae credere non vultis, et tam intelligitur prophetia, quam renuntiatur expuncta. Accepit Christus infans virtutem Damasci et spolia Samariae. Maneant enim Orientales illi Magi, infantiam Christi recentem auro et thure munerantes,
and not from a horse or from a wall, but from the back or neck of his nurse and carrier going to mark down the enemy; and so going to subdue Damascus and Samaria in place of the breasts. It is another matter if among you infants burst forth into battle, anointed first, I suppose, in the sun, then armed with swaddling-clothes and paid in butter, who would know how to wield the lance before how to tear their food. But indeed if nature nowhere grants this, to serve as a soldier before becoming a man, to take up the power of Damascus before knowing one's father, it follows that it is seen to have been pronounced figuratively. But nature, they say, does not allow a virgin to give birth either, and yet the prophet must be believed. And rightly. For he laid down beforehand a ground of faith for an incredible thing, by saying that it would be a sign. Therefore, he says, a sign will be given to you: Behold, a virgin shall conceive in the womb and bear a son. Now a sign from God, unless it had been some prodigious novelty, would not seem a sign. Finally, if ever, in order to cast down some from this divine preaching, or when you long to convert any simple people one by one, you dare to lie, as though Scripture contained not that a virgin but that a young woman would conceive and bear; by this too you are refuted, that an everyday thing can seem no sign at all, namely the pregnancy and childbirth of a young woman. A virgin mother, therefore, set before us for a sign, is rightly believed; but an infant warrior not equally so. For the principle of the sign does not operate here too; but once the sign of the new birth has been recorded, thereafter, after the sign, another order of things is declared concerning the infant, who is to eat honey and butter. Nor is this indeed for a sign, for this too belongs to infancy; but that He was to receive the power of Damascus and the spoils of Samaria against the king of the Assyrians, this is a wonderful sign. Keep to the measure of the age, and seek out the sense of the prophecy: rather, render to the truth what you are unwilling to believe, and the prophecy is understood in the same measure as it is reported fulfilled. Christ as an infant received the power of Damascus and the spoils of Samaria. For let those Eastern Magi wait, presenting the newborn infancy of Christ with gold and frankincense,
Editors' notes and page, col. 658
Footnotes
(52) ‹anchor: not visible on the crop (si quando ad dejiciendos aliquos)› · call in col 658
Denique si quando ad dejiciendos aliquos. Brevius et expeditius adversus Marcionem III: Denique et Judaei, si quando ad nos dejiciendos mentiri audent, quasi non virginem, etc. Rig.
"Finally, if ever to put down some." More briefly and readily in Against Marcion III: "Finally the Jews too, if ever they dare to lie in order to put us down, as though [it said] not a virgin," etc. Rigault.
(printed under page 333)
(53) ‹anchor: expuncta› · call in col 658
Renuntiatur expuncta, Hoc est, eventu adimpleta. Rig.
"Is announced as discharged," that is, fulfilled by the event. Rigault.
(printed under page 333)
(54) ‹anchor: Orientales illi Magi› · call in col 658
Maneant enim Orientales Magi. Maneant, pro exspesctent, Quo significatu Terentius Phorm. mansurus patrem dixit. Pam.
"For let the Eastern Magi wait (maneant)." Maneant for "await" ("exspesctent" as printed), in which sense Terence in the Phormio said "mansurus patrem" (going to wait for his father). Pamelius.
(printed under page 333)
Page
- running head: BER ADV. JUDAEOS. (beginning of the running head cut off at the image edge)
- marginal letters: A rus (48; nec ex equo vel de muro; B concipiet in utero et pariet filium; C caturi. Nec hoc utique in signum est; D (51) Ante militare quam virum facere (in the commentary at the page foot)
- old-edition numerals: 619 after juvenculae
- other: the word munerantes, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 659
et acceperit infans virtutem Damasci sine praelio et armis. Nam, praeter quod omnibus notum est, Orientis virtutem, id est vires, auro et odoribus pollere solitam, certum est et ex divinis Scripturis, virtutem quoque caeterarum gentium aurum constituere; sicut per Zachariam dicit: Et Judas pertendet Jerusalem, et congregabit omnem valentiam populorum per circuitum, aurum et argentum (Zach. XIV, 14). Nam de hoc auri munere etiam David dixit: Et dabitur illi de auro Arabiae (Psal. LXXI, 15). Et iterum: Reges Arabum et Saba munera afferent illi (Ibid. 70). Nam et magos reges fere habuit Oriens, et Damascus Arabiae retro deputabatur, antequam transcripta esset in Syrophoenicem ex distinctione Syriarum, cujus tunc virtutem Christus accepit, accipiendo insignia ejus, aurum scilicet et odores: spolia autem Samariae, ipsos Magos, qui cum illum cognovissent et muneribus honorassent, et genu posito adorassent, quasi Dominum et Regem sub testimonio indicis et ducis stellae spolia sunt facti Samariae, id est idololatriae, credentes videlicet in Christum. Idololatriam enim Samariae nomine notavit, ut ignominiosae ob idololatriam, qua desciverat tunc a Deo sub rege Jeroboam. Nec hoc enim novum Scripturis divinis, figurate uti translatione nominum ex comparatione criminum: nam et archontas Sodomorum (Isa. I, 16) appellat archontas vestros, et populum vestrum populum Gomorrhae (ibid.) vocat, cum jam olim ess⟨e⟩nt civitates istae exstinctae. Et alibi per prophetam ad populum
and let the infant have received the strength of Damascus without battle and arms. For, besides what is known to all, that the strength of the East, that is, its power, is accustomed to abound in gold and spices, it is certain also from the divine Scriptures that gold constitutes the strength of the other nations as well; as He says through Zechariah: And Judah will press on to Jerusalem, and will gather all the might of the peoples round about, gold and silver (Zech. 14:14). For concerning this gift of gold David also said: And there shall be given to Him of the gold of Arabia (Ps. 71:15). And again: The kings of the Arabs and of Saba shall bring gifts to Him (ibid. 70). For the East also generally had magi as kings, and Damascus was formerly reckoned to Arabia, before it was transferred to Syrophoenicia by the division of the Syrias; whose strength Christ then received, by receiving its insignia, namely gold and spices: and the spoils of Samaria, the Magi themselves, who, when they had recognized Him and honoured Him with gifts, and with bended knee had adored Him as Lord and King under the testimony of the star that pointed out and led the way, were made the spoils of Samaria, that is, of idolatry, by believing, namely, in Christ. For He marked idolatry by the name of Samaria, as being disgraced for the idolatry by which it had then fallen away from God under King Jeroboam. For this is not new to the divine Scriptures, to use a figurative transfer of names on the basis of a likeness of crimes: for He also calls your rulers rulers of Sodom (Isa. 1:16), and calls your people the people of Gomorrah (ibid.), when those cities had long since been destroyed. And elsewhere through the prophet to the people
Editors' notes and page, col. 659
Variae lectiones
9 ‹anchor: not visible on the crop› · call in col 659 Accepit Iidem.
"Accepit" in the same.
10 ‹anchor: not visible on the crop› · call in col 659 Id est vires abest a Cod. Wouw.
"Id est vires" is absent in Wouwer's codex.
11 ‹anchor: not visible on the crop› · call in col 659 Certe est creatori Pam. Rhen. Obert. Creatoris Fran. videtur ex certe est ortum. Seml.
"Certe est creatori" in Pamelius, Rhenanus, Oberthür. "Creatoris" in the Franeker edition seems to have arisen from "certe est." Semler.
12 ‹anchor: not visible on the crop› · call in col 659 Praetendit Israel Rhen. Oberth.
"Praetendit Israel" in Rhenanus, Oberthür.
13 ‹anchor: not visible on the crop› · call in col 659 Deum Fran.
"Deum" in the Franeker edition.
14 ‹anchor: not visible on the crop› · call in col 659 Judicis et indicis Rhen. Oberth.
"Judicis et indicis" in Rhenanus, Oberthür.
15 ‹anchor: not visible on the crop› · call in col 659–660 Ὡραῖος τῷ κάλλει add. Oberth. Seml.
Oberthür and Semler add Ὡραῖος τῷ κάλλει ("fair in beauty").
16 ‹anchor: et prospera, et regna› · call in col 660 Et prosperare, propera et regna Fran. Et prosperare et regna Jun.
"Et prosperare, propera et regna" in the Franeker edition; "Et prosperare et regna" in Junius.
17 ‹anchor: ense operabitur› · call in col 660 Quis ensem accingetur? Rhen. Oberth.
"Quis ensem accingetur?" (who will gird on a sword?) in Rhenanus, Oberthür.
Commentarius
(printed under page 334)
(55) ‹anchor: not visible on the crop (auro et thure munerantes)› · call in col 659
Infantiam Christi recentem auro et thure munerantes. Hanc scripturam omnibus aliis praetuli, auctoris menti convenientissimam, atque ipsi etiam usurpatam, libro III adversus Marcionem: Maneant enim, inquit, Orientales illi Magi in infantia Christum recentem auro et thure munerantes. Rig.
"Presenting the new-born infancy of Christ with gold and frankincense." I have preferred this reading to all the others, as most fitting to the author's mind and used by him also in Against Marcion book III: "For let those Eastern Magi wait," he says, "presenting Christ, newly born in infancy, with gold and frankincense." Rigault.
(printed under page 334)
(56) ‹anchor: not visible on the crop (virtutem Damasci)› · call in col 659
Virtutem Damasci. Mox dicet virtutem Orientis, id est abundantiam et vires. Servius ad illa Virgilii Aen. XII, Movet arma leo: vires suas experitur, nam arma sunt uniuscujusque rei possibilitas. Sic Columella, principio lib. VII, dixit: honorem Arcadiae asellos, queis maxime commendatur Arcadia. Rig.
"The strength of Damascus." Soon he will say "the strength of the East," that is, its abundance and resources. Servius on Virgil's words in Aeneid XII, "The lion moves his arms": he tries his strength, for "arms" are the capacity of each thing. So Columella, at the beginning of book VII, called asses "the honour of Arcadia," because Arcadia is most commended for them. Rigault.
(printed under page 334)
(57) ‹anchor: not visible on the crop (nam et magos reges)› · call in col 659
Nam et magos reges fere habuit Oriens. Ex hoc loco inferri non potest Persarum reges magos fuisse, verum fere magos: cum enim magorum praeceptis imbuerentur, aliquid inde retinebant. Qui magi apud Persas dicebantur, ii erant regum paedagogi; testis Tull. lib. III, de Nat. deor., et Apul. in Apol. atque eodem Apuleio, Magus idem ac sacerdos lingua Persica. Le Pr.
"For the East generally had magi as kings." From this passage it cannot be inferred that the Persian kings were magi, but only "generally" magi: since they were schooled in the magi's teachings, they retained something of them. Those called magi among the Persians were the kings' tutors; witness Tully, On the Nature of the Gods book III, and Apuleius in the Apology; and by the same Apuleius, "magus" in the Persian tongue is the same as "priest." Le Prieur.
(printed under page 334)
(58) ‹anchor: Scripturis divinis› · call in col 659
Nec hoc enim novum divinis Scripturis. Libro adversus Marcionem III: Nec hoc enim novum Creatori figurate uti translatione, Rig.
"For this is nothing new for the divine Scriptures." In Against Marcion book III: "For it is nothing new for the Creator to use transferred meaning figuratively." Rigault.
(printed under page 334)
(59) ‹anchor: not visible on the crop (sic et Aegyptus)› · call in col 659
Sic et Aegyptus nonnunquam totus orbis intelligitur. Alludit fortasse ad Isaiae cap. XIX, in quo cum pleraque ad Aegyptum pertineant, quaedam tamen non solum veteres, sed et judaei interpretantur de mundo Aegyptiis tenebris involuto, et nominatim illud de Ecclesia per totum mundum dispersa. In illa die erit altare Domini in medio terrae Aegypti. Pam.
"So too by Egypt the whole world is sometimes meant." He perhaps alludes to Isaiah ch. 19, in which, though most things concern Egypt, certain things are interpreted, not only by the ancients but by the Jews too, of the world wrapped in Egyptian darkness, and in particular this one of the Church spread through the whole world: "In that day there shall be an altar of the Lord in the midst of the land of Egypt." Pamelius.
(printed under page 334)
(60) ‹anchor: not visible on the crop (sic et Babylon)› · call in col 659–660
Sic et Babylon. Expungenda quae ad marginem adscripta fuit adnotatio Babylon Rom.; quod haud dubie ab hostibus Romanae Ecclesiae addita sit; quippe cum hunc locum contra eam detorquere non vereantur, qui tamen non de Ecclesia, sed urbe Roma agit, eaque eo tempore quo sanctorum debellatrix in Christianos persecutionem movebat, per suos antistites seu idolorum pontifices. Pam.
"So too Babylon." The note "Babylon = Rome" written in the margin is to be struck out; it was doubtless added by enemies of the Roman Church, since they do not shrink from twisting this passage against her, though it treats not of the Church but of the city of Rome, and of it at the time when, as vanquisher of the saints, it was stirring up persecution against Christians through its prelates, the priests of the idols. Pamelius.
(printed under page 334)
Page
- running head: 659 TERTULLIANI OPERUM PARS II. — (cut off at right edge)
- marginal letters: A rantes, et acceperit infans; B cujus tunc virtutem Christus accepit; C istae exstinctae. Et alibi per prophetam; D gilii Aen. XII, Movet arma leo (in the Commentarius notes)
- old-edition numerals: 620 after honorassent
Israel : Pater, inquit, tuus Amorhaeus, et mater tua Cethea (Ezech. XVI, 3); quorum ex genere procreati non sunt, sed ob consimilem impietatem : quos aliquando etiam filios suos dixerat per Isaiam prophetam : Filios generavi et exaltavi (Isa. I, 2). Sic et Aegyptus (Isa. XIX, 1) nonnumquam totus orbis intelligitur apud illum, superstitionis et maledictionis elogio. Sic et Babylon (Apoc. XVII, 5), apud Joannem nostrum, Romanae urbis figura est, proinde et magnae, et regno superbae, et sanctorum debellatricis. Hoc itaque modo magos quoque Samaritanorum appellatione titulavit, et despoliatos, quod habuerant cum Samaritis, ut diximus, idololatriam. Adversus regem autem Assyriorum, adversus diabolum, qui ad hoc se regnare putat, si sanctos a religione D⟨e⟩i deturbat. Adjuvabitur autem haec nostra interpretatio, dum et alibi bellatorem Christum Scripturae designaut ob armorum quorumdam vocabula et ejusmodi verba. Sed ex reliquorum sensuum comparatione convincentur Judaei : Accingere, inquit David, ensem supra femur (Psal. XLIV, 4). Sed quid supra legis de Christo? Tempestivus decore super filios hominum ; effusa est gratia in labiis tuis (ibid. 3). Valde autem absurdum est, si quem ab bellum ense cingebat, ei de tempestivitate decoris et labiorum gratia blandiebatur; de qua subjungens, dicebat : Extende, et prospera, et regna, (ibid. 5); et adjecit : Propter lenitatem et justitiam tuam (ibid). Quis enim ense operabitur, et non contraria lenitati et justitiae exercet? id est dolum
Israel: Your father, He says, is an Amorite, and your mother a Hittite (Ezek. 16:3); from whose stock they were not begotten, but [they are so called] on account of a like impiety: those whom He had at one time even called His sons through the prophet Isaiah: I have begotten sons and exalted [them] (Isa. 1:2). So too Egypt (Isa. 19:1) is sometimes understood with him as the whole world, under the charge of superstition and malediction. So too Babylon (Rev. 17:5), with our John, is a figure of the city of Rome, as being likewise both great and proud in its dominion and the vanquisher of the saints. In this manner, therefore, He also designated the magi by the name of Samaritans, and [called them] despoiled of what, as we have said, they had had in common with the Samaritans, idolatry. And against the king of the Assyrians: against the devil, who thinks that he reigns to this end, if he drives the saints away from the religion of God. And this interpretation of ours will be helped, while elsewhere too the Scriptures designate Christ a warrior on account of the names of certain arms and words of that kind. But from a comparison of the remaining senses the Jews will be refuted: Gird on, says David, the sword upon the thigh (Ps. 44:4). But what do you read above about Christ? Seasonable in comeliness above the sons of men; grace is poured out on Thy lips (Ps. 44:3). But it is very absurd if he were flattering Him whom he was girding with a sword for war about the seasonableness of His comeliness and the grace of His lips; concerning which he said, adding: Stretch forth, and prosper, and reign (Ps. 44:5); and he added: Because of Thy gentleness and justice (ibid.). For who will work with the sword and not practise things contrary to gentleness and justice? that is, guile
Editors' notes and page, col. 660
Footnotes
(61) ‹anchor: lenitati et justitiae exercet› · call in col 660
Quis enim ense operabitur. et non contraria lenitati et justitiae exercet? Tertulliani scripta vix indulgent militiam Christianis. Libro de Patientia, Domini patientiam dicit in Malcho vulneratam fuisse; itaque Dominum gladii opera maledixisse in posterum. Et lib. de Corona, gladium nec Dominicae defensioni necessarium fuisse. Et generaliter lib. de Idololatria: « Quomodo, inquit, etiam in pace militabit sine gladio, quem Dominus abstulit. » Rig. — Christianis omnibus ubique militia interdicit auctor, quod ante me observatum. B. Hieronymus ad Gerontiam: « Illo tempore bellatoribus dicebatur: Accingere gladio super femur tuum, potentissime; modo audit Petrus: Conde gladium tuum in vaginam. » Etsi vero multi Christianorum, multi martyres exercituum imperatores fuerint. (continues)
"For who will work with the sword and not practise things contrary to gentleness and justice?" Tertullian's writings scarcely allow military service to Christians. In the book On Patience he says the Lord's patience was wounded in Malchus, and that the Lord therefore cursed the works of the sword for the future. And in the book On the Crown, that the sword was not needed even for the Lord's defence. And in general, in the book On Idolatry: "How," he says, "will he serve as a soldier even in peace without the sword, which the Lord took away?" Rigault. — The author forbids military service to all Christians everywhere, as was observed before me. Blessed Jerome to Gerontia: "In that time it was said to warriors: Gird your sword upon your thigh, O most mighty; now Peter hears: Put your sword back into its sheath." And yet many Christians, many martyrs, were commanders of armies. (continues)
(printed under page 334)
Page
- running head: M PARS II. — SERIES I, POLEMICA. 660 (left edge cut off)
- marginal letters: A ‹Israel : Pater, inquit›; B ‹putat, si sanctos a religione›; C ‹traria lenitati et justitiae›; D ‹Roma agit, eaque eo tempore› (in the Commentarius, not set)
- old-edition numerals: 621 after de
et asperitatem et injustitiam, propria scilicet negotia praeliorum. Videamus ergo an alius sit ensis ille, cujus est alius actus, id est Dei sermo divinus, bis acutus (Hebr. IV, 12 duobus testamentis, legis antiquae et legis novae, acutus sapientiae suae aequitate, reddens unicuique secundum actum suum. Licuit ergo et Christo Dei in Psalmis sine bellicis rebus ensem sermonis Dei praecingi figurato, cui praedicta tempestivitas congruat cum gratia labiorum, quem tunc cingebatur super femur apud David, quando venturum in terras ex Dei Patris decreto nuntiabatur: Et deducet, inquit, te magnitudo dexterae tuae (Psal. XLIV, 5), virtus scilicet gratiae spiritalis, de qua Christo agnitio deducitur: Sagittae tuae, inquit acutae (ibid. 6). per volantia utique Dei praecepta, minantes traductionem uniuscujusque cordis, compungentes et transfigentes conscientiam quamque, Populi sub te cadent, utique adorantes. Sic bellipotens et armiger Christus est, sic recipet spolia, non solius Samariae, verum et omnium gentium. Agnosce et spolia figurata cujus et arma allegorica didicisti. Atque ita in tantum Christus qui venit, non fuit bellator, quia non talis ab Isaia praedicabatur. Sed si Christus, inquiunt, qui venturus creditur, non Jesus dicitur, quare is qui venit, Jesus Christus appellatur? Constabit autem utrumque nomen in Christo Dei, in quo invenitur etiam Jesus appellatus. Disce erroris tui morem. Dum Moysi successor destinaretur Auses filius Nave, transfertur certe de pristino nomine, et incipit vocari Jesus. Certe, inquis. Hanc prius dicimus figuram futuri fuisse. Nam quia Jesus Christus secundum populum, quod sumus nos, nationes in saeculi deserto commorantes antea,
and harshness and injustice, the proper business, namely, of battles. Let us see, therefore, whether that sword is another one, whose action is another, that is, the divine word of God, sharpened twice (Heb. 4:12 with the two testaments, of the old law and of the new law, sharpened by the equity of His own wisdom, rendering to each one according to his deed. It was therefore permitted to the Christ of God too, in the Psalms, without warlike matters, to be girded with the figurative sword of the word of God, to which the aforesaid seasonableness may fit, together with the grace of the lips, with which He was then girded upon the thigh in David, when He was announced as about to come to earth by the decree of God the Father: And the greatness of Thy right hand, he says, shall lead Thee (Ps. 44:5), namely the power of spiritual grace, from which the knowledge of Christ is derived: Thy arrows, he says, sharp (ibid. 6). that is, through the flying precepts of God, threatening the exposure of each heart, pricking and piercing every conscience, Peoples shall fall under Thee, that is, worshipping. Thus Christ is mighty in war and bearing arms, thus He will receive spoils, not of Samaria alone, but also of all nations. Recognize also the figurative spoils of Him whose allegorical arms you have also learned. And so far was the Christ who came from being a warrior, because He was not foretold as such by Isaiah. But if, they say, the Christ who is believed to be coming is not called Jesus, why is He who came called Jesus Christ? Yet both names will be found established in the Christ of God, in whom He is also found called Jesus. Learn the manner of your error. When Auses son of Nave was being appointed successor to Moses, he is certainly transferred from his former name and begins to be called Jesus. Certainly, you say. This, we say, was first a figure of what was to come. For because Jesus Christ the second people, which we are, nations formerly dwelling in the desert of the world,
Editors' notes and page, col. 661
Variae lectiones
18 ‹anchor: not visible on the crop› · call in col 661 Is Jun.
"Is" in Junius.
19 ‹anchor: not visible on the crop› · call in col 661 Ut addunt Oberth.
Oberthür adds "ut".
20 ‹anchor: not visible on the crop› · call in col 661 Libet Iidem.
"Libet" in the same.
21 ‹anchor: not visible on the crop› · call in col 661 Ubique Iidem.
"Ubique" in the same.
22 ‹anchor: not visible on the crop› · call in col 661 Et compungentis et transfigentis Rhen.
"Et compungentis et transfigentis" in Rhenanus.
24 [sic, for 23] ‹anchor: not visible on the crop› · call in col 661 Conscientiam. Namque populi Rhen. Oberth.
"Conscientiam. Namque populi" in Rhenanus, Oberthür.
24 ‹anchor: not visible on the crop› · call in col 661 Accipiet Pam. Rhen. Oberth.
"Accipiet" in Pamelius, Rhenanus, Oberthür.
25 ‹anchor: not visible on the crop› · call in col 661 Erat addit Jun.
Junius adds "erat".
26 ‹anchor: qui venit› · call in col 661 Inquantum Lat.
"Inquantum" in Latinius.
27 ‹anchor: non Jesus dicitur› · call in col 661 Est Oberth. Seml. Non etiam Jesus a Judaeis creditur Seml.
"Est" in Oberthür, Semler. "Non etiam Jesus a Judaeis creditur" (is not also believed by the Jews to be Jesus) in Semler.
28 ‹anchor: transfertur certe› · call in col 661 Morem, dum... destinaretur Auses filius Nave, transfertur certe Oberth. Seml.
"Morem, dum … destinaretur Auses filius Nave, transfertur certe" in Oberthür, Semler.
29 ‹anchor: Certe, inquis› · call in col 661 Inquis hanc, Oberth.
"Inquis hanc," in Oberthür.
30 ‹anchor: in saeculi deserto› · call in col 661 In saeculo, in deserto Oberth. Seml. In saeculo deserto Par.
"In saeculo, in deserto" in Oberthür, Semler; "In saeculo deserto" in the Paris edition.
31 ‹anchor: not visible on the crop› · call in col 661–662 Repromissione Seml.
"Repromissione" in Semler.
32 ‹anchor: not visible on the crop› · call in col 662 In quam Rhen. Oberth. Id quod cod. Wouw.
"In quam" in Rhenanus, Oberthür; "Id quod" in Wouwer's codex.
33 ‹anchor: et ob› · call in col 662 Ob abest a Pam. Rhen. et Oberth.
"Ob" is absent in Pamelius, Rhenanus and Oberthür.
34 ‹anchor: idem enim› · call in col 662 Inquit Seml. Enim inquit Pam. Oberth.
"Inquit" in Semler; "enim inquit" in Pamelius, Oberthür.
Commentarius
(continued) ‹anchor: note (61) from the previous page› · col 661
illud tamen improbatur vetustissimo doctori, atque etiam aliis, M. Aurelius imperator epistola quam ad senatum ex Germania scripsit pro Christianis, ait bellare iis esse vetitum. διὰ τὸ ἐχθρὸν εἶναι τὸ τοιοῦτο αὐτοῖς, διὰ τὸν Θεὸν, ὃν φοροῦσιν κατὰ συνείδησιν; quoniam istud illis contrarium propter Deum, quem gerunt in pectore: habetur haec epistola apud Justinum Martyrem post Apolog. II. Rationem aliam non possum afferre, quam militiam tunc temporis, ut plurimum gentilium ritibus et impietatibus fuisse addictam et scelerum officinam. Martyres vero et Christiani, qui in armis floruerunt, ab illo coeno immunes evaserunt. Le Pr.
…this is nevertheless disapproved by the most ancient teacher, and by others too. The emperor Marcus Aurelius, in the letter he wrote from Germany to the senate on behalf of the Christians, says that they are forbidden to make war, "because such a thing is hateful to them, on account of the God whom they bear in their conscience": "since this is contrary to them on account of God, whom they carry in their breast"; this letter is found in Justin Martyr after the second Apology. I can give no other reason than that military service at that time was for the most part bound up with the rites and impieties of the gentiles, and a workshop of crimes. But the martyrs and Christians who distinguished themselves in arms came through untouched by that filth. Le Prieur.
(printed under page 335)
(62) ‹anchor: not visible on the crop (id est Dei sermo divinus)› · call in col 661
Id est Dei sermo divinus, Loco saepissime citato interserit ipsam Scripturam Apocalypseos apostoli Joannis, ad quam hic alludit (Apoc. I). Juxta quem etiam omissa voce, ut superflua, legimus, bis acutus duobus testamentis. Le Pr.
"That is, the divine word of God." In a passage very often cited he inserts the very Scripture of the Apocalypse of the apostle John, to which he alludes here (Rev. 1). In keeping with it, omitting a word as superfluous, we read: "twice sharp with the two testaments." Le Prieur.
(printed under page 335)
(63) ‹anchor: not visible on the crop (traductionem cordis)› · call in col 661
Traductionem cordis. Significat vim gratiae spiritalis, quae divinorum praeceptorum sagittis conscientiam fidelis cujusque transadigit. Rig.
"The piercing through of the heart." He means the force of spiritual grace, which drives through the conscience of every believer with the arrows of the divine precepts. Rigault.
(printed under page 335)
(64) ‹anchor: incipit vocari Jesus› · call in col 661
Et incipit vocari Jesus. Ita ex Mss... Alludit autem ad id quod habetur Num. XIII. 17: Vocavitque (Moyses) Osee, filium Nun, Josue... quod transtulit B. Augustinus (ex Graeca versione) lib. XVI contra Faustum, cap. 19: Et cognominavit Moyses Ausen, filium Mave, Jesum. Pam.
"And he begins to be called Jesus." So from the manuscripts … He alludes to what is in Num. 13:17: "And he (Moses) called Hoshea, the son of Nun, Joshua …", which blessed Augustine rendered (from the Greek version) in Against Faustus book XVI, ch. 19: "And Moses surnamed Ausen, son of Nave ("Mave" as printed), Jesus." Pamelius.
(printed under page 335)
Page
- running head: 661 LIBER ADV. JUDÆ… (cut off at the image edge; first word looks like LIBBR in the scan)
- marginal letters: A et asperitatem et injustitiam; B per volantia utique; C morem. Dum Moysi successor; D ad senatum ex Germania (in the Commentarius)
- old-edition numerals: 622 after didicisti.
introducturus esset in terram repromissionis, melle et lacte manantem, id est in vitae aeternae possessionem, qua nihil dulcius: idque non per Moysen, id, est, non per legis disciplinam, sed per Jesum, id est per novae legis gratiam, provenire habebat circumcisis nobis petrina acie, id est Christi praeceptis, petra enim Christus (I Cor. X, 4) multis modis et figuris praedicatus est: ideo is vir qui in hujus sacramenti imaginem parabatur, etiam nominis Dominici inauguratus est figura, ut Jesus nominaretur. Nam qui ad Moysen loquebatur, ipse erat Dei Filius, qui et semper videbatur. Deum enim Patrem nemo vidit unquam, et vixit (Exod. XXXIII, 20): et ideo constat ipsum Dei Filium Moysi esse locutum, et dixisse ad populum: Ecce ego mitto angelum meum ante faciem tuam, id est populi, qui te custodiat in itinere, et introducat in terram quam praeparavi tibi; intende illi, et audi eum, et ne inobediens fueris ei: non enim celavit te quoniam nomen meum super illum est (Exod. XXVI. 20, 21). Populum enim introducturus erat Jesus in terram repromissionis, non Moyses. Angelum quidem dixit eum, ob magnitudinem virtutum quas erat editurus; quas virtutes fecit Jesus Nave, et ipsi legitis; et ob officium prophetae, nuntiantis scilicet divinam voluntatem; sicuti et praecursorem Christi Joannem, futurum angelum appellat per prophetam Spiritus, dicens ex persona Patris: Ecce ego mitto angelum meum ante faciem tuam, id est Christi, qui praeparabit viam tuam ante te (Malach. I, 3). Nec novum est Spiritui sancto angelos appellare eos quos ministros suae virtutis Deus praefecit: idem enim Joannes non tantum angelus Christi vocatus est, sed et lucerna, lucens ante Christum. Paravi enim lucernam Christo
was going to lead into the land of promise, flowing with honey and milk, that is, into the possession of eternal life, than which nothing is sweeter; and this was to come about not through Moses, that is, not through the discipline of the law, but through Jesus, that is, through the grace of the new law, we having been circumcised with a blade of rock, that is, with the precepts of Christ, for the rock was Christ (1 Cor. 10:4), Who was foretold in many ways and figures: therefore that man who was being prepared as an image of this sacrament was also inaugurated with the figure of the Lord's name, so that he was named Jesus. For He Who spoke to Moses was Himself the Son of God, Who also was always seen. For no one has ever seen God the Father and lived (Exod. 33:20); and therefore it is established that the Son of God Himself spoke to Moses, and said to the people: Behold, I send my angel before your face, that is, the people's, to guard you on the way and to bring you into the land which I have prepared for you; give heed to him, and hear him, and do not be disobedient to him: for he has not concealed from you that my name is upon him (Exod. 26:20–21). For it was Jesus, not Moses, who was going to lead the people into the land of promise. He called him an angel, indeed, on account of the greatness of the mighty works which he was going to perform, which mighty works Jesus Nave did, as you yourselves read; and on account of the office of a prophet, namely of one announcing the divine will; just as the Spirit also, through the prophet, calls the forerunner of Christ, John, a future angel, saying in the person of the Father: Behold, I send my angel before Thy face, that is, Christ's, who shall prepare Thy way before Thee (Mal. 1:3). Nor is it new for the Holy Spirit to call angels those whom God has set as ministers of His power: for the same John was not only called the angel of Christ, but also a lamp shining before Christ. For I have prepared a lamp for Christ
Editors' notes and page, col. 662
Footnotes
(65) ‹anchor: not visible on the crop (qui et semper videbatur)› · call in col 662
Qui et semper videbatur. Videtur hoc pertinere etiam ad errores Tertulliani, quasi senserit idem quod Maximinus Arianus, Filium Dei semper visum esse hominibus, contra quem late disputat B. August. lib. III, cap. 26. Porro quod sequitur Deum enim Patrem nemo vidit umquam et vixit, similiter etiam prorsus lib. adv. Praxeam. Pam.
"Who was also always seen." This seems to belong among Tertullian's errors too, as if he held the same as Maximinus the Arian, that the Son of God was always seen by men, against whom blessed Augustine argues at length in book III, ch. 26. As for what follows, "For no one has ever seen God the Father and lived," it is likewise altogether so in the book Against Praxeas. Pamelius.
(printed under page 335)
(66) ‹anchor: not visible on the crop (ecce ego mitto angelum)› · call in col 662
Ecce ego mitto angelum. Adjecimus ego ex mss. tum postea, nam legitur in plerisque Graecis, Hebraeis Latinisque codicibus. Pam.
"Behold, I send my angel." We have added "ego" from the manuscripts, both here and later, for it is read in most Greek, Hebrew and Latin codices. Pamelius.
(67 [sic, for (67)] ‹anchor: ante faciem tuam› · call in col 662 Ecce ego mitto angelum meum ante faciem tuam. Apud prophetam Malachiam est ante faciem meam, πρὸ προσώπου μου. Sed idem in propheta legitur atque Evangelistis. Le Pr.
"Behold, I send my angel before your face." In the prophet Malachi it is "before my face," πρὸ προσώπου μου. But the same is read in the prophet and in the Evangelists. Le Prieur.
(printed under page 335)
Page
- running head: ER ADV. JUDAEOS. (beginning cut off at left edge of image), 662
- marginal letters: A introducturus esset in terram repromissionis; B ego mitto angelum (66) meum ante faciem tuam; C tuam(67), id est Christi; D (Moyses) Osee, filium Nun, Josue (in the Commentarius notes)
- old-edition numerals: 623 after illi,
meo, David praedicat (Psal. CXXXI, 17). Qaure ipse Christus veniens adimplere prophetas, dicit ad Judaeos: Ille fuit, inquit, lucerna ardens et lucens (Joan. V, 35): utpote, qui non tantum vias ejus parabat in eremo (Joan. I, 23), sed et agnum Dei demonstrando (ibid. 29), illuminabat mentes hominum praeconio suo, ut eum esse intelligerent agnum quem Moyses passurum nuntiabat (Exod XIII), Sic et Jesus, ob nominis sui futurum sacramentum: id enim nomen suum confirmavit, quod ipse ei indiderat, quia non angelum, nec Ausen, sed Jesum eum jusserat ex⟨in⟩de ⟨v⟩ocari. Sic igitur utrumque nomen competit Christo Dei, ut et Jesus appellaretur Et quoniam ex semine David genus trahere deberet virgo ex qua nasci oportuit Christum, ut supra memoravimus, evidenter Isaias propheta in sequentibus dicit: Et nascetur, inquit, virga de radice Jesse, quod est Maria, et flos de radice ejus adscendet. Et requiescet super illum Spiritus Dei, et spiritus sapientiae et intellectus, spiritus consilii et virtutis, spiritus agnitionis et pietatis, spiritus Dei timoris implebit illum (Isa. XI, 1, 2). Neque enim ulli hominum universitas spiritalium documentorum competebat nisi in Christum, flori quidem ob gratiam adaequatum ex stirpe autem Jesse deputatum, per Mariam scilicet inde censendum. Fuit enim de patria Bethlehem et de domo David, sicut apud Romanos in censu descripta est Maria (Luc. II, 1 seqq.), ex qua nascitur Christus. Expostulo etiam, et quia a prophetis praedicabatur ex Jesse genere venturus, et omnem humilitatem et patientiam et tranquillitatem esset exhibiturus, an venerit? atque ita is homo qui talis ostenditur,
of mine, David proclaims (Ps. 131:17). Therefore Christ Himself, coming to fulfil the prophets, says to the Jews: He was, He says, a lamp burning and shining (John 5:35): inasmuch as he not only prepared His ways in the desert (John 1:23), but also, by pointing out the Lamb of God (ibid. 29), enlightened the minds of men by his proclamation, so that they understood Him to be the lamb whom Moses announced as going to suffer (Exod. 13), So also Jesus, on account of the future mystery of His name: for He confirmed this name of His, which He Himself had given him, since He had commanded him to be called thenceforth not angel, nor Ausen, but Jesus. Thus, therefore, both names belong to the Christ of God, so that He was also called Jesus And since the virgin of whom Christ had to be born was bound to draw her descent from the seed of David, as we have mentioned above, the prophet Isaiah clearly says in what follows: And there shall be born, he says, a rod from the root of Jesse, which is Mary, and a flower shall ascend from his root. And there shall rest upon Him the Spirit of God, and the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, the spirit of the fear of God shall fill Him (Isa. 11:1–2). For the whole sum of spiritual proofs belonged to none of men except to Christ, likened to a flower on account of grace, but reckoned of the stock of Jesse, to be counted from there, namely, through Mary. For she was of the native place Bethlehem and of the house of David, just as Mary was registered among the Romans in the census (Luke 2:1 ff.), of whom Christ is born. I demand also, since He was proclaimed by the prophets as going to come of the race of Jesse, and as going to display all humility and patience and tranquillity, whether He has come? and so the man who is shown such
Editors' notes and page, col. 663
Variae lectiones
35 ‹anchor: not visible on the crop› · call in col 663 Nominabat Pam. Rhen.
"Nominabat" in Pamelius, Rhenanus.
36 ‹anchor: not visible on the crop› · call in col 663 De radice. Ascendet in illum et in illum Rhen. Oberth.
"De radice. Ascendet in illum" … "et in illum" in Rhenanus, Oberthür. (The two crops meet at this point; whether "in illum" is printed once or twice is uncertain.)
37 ‹anchor: not visible on the crop› · call in col 663 Veritatis Par.
"Veritatis" in the Paris edition.
38 ‹anchor: ob gratiam› · call in col 663 Nisi Christo florido quidem ab gloriam, ob gratiam Oberth. Seml.
"Nisi Christo florido quidem ab gloriam, ob gratiam" in Oberthür, Semler.
39 ‹anchor: not visible on the crop› · call in col 663 Id est quassam abest a Rhen. et Oberth.
"Id est quassam" is absent in Rhenanus and Oberthür.
40 ‹anchor: not visible on the crop› · call in col 663–664 Praedicebatur Pam.
"Praedicebatur" in Pamelius.
41 ‹anchor: not visible on the crop› · call in col 664 Populo sic dispositam Rhen. et Oberth Titulo sic dispositam Jun.
"Populo sic dispositam" in Rhenanus and Oberthür; "Titulo sic dispositam" in Junius.
Commentarius
(printed under page 336)
(68) ‹anchor: inde censendum› · call in col 663
Per Mariam scilicet inde censendum. Paulo post, sicut apud Romanos in censu descripta est Maria. Multis in locis hujus census facit mentionem, ideoque remitto ad nostras adnotationes in cap. 7, lib. IV, contra Marcionem. Obiter hic dico non parum esse difficultatis in illa descriptione explicanda: an sub Sentio Saturnino, an sub Quirino facta sit, ut habet S. Lucas: an etiam duplex censio instituta fuerit, quod asserunt nonnulli. Le Pr.
"To be registered from there, namely through Mary." A little later: "as Mary was entered in the census among the Romans." He mentions this census in many places, and so I refer to our notes on Against Marcion book IV, ch. 7. In passing I say here that there is no little difficulty in explaining that enrolment: whether it took place under Sentius Saturninus or under Quirinius, as St Luke has it; or whether a twofold census was held, as some assert. Le Prieur.
(printed under page 336)
(69) ‹anchor: et patientiam› · call in col 663
Omnem humilitatem et patientiam. Lib. de Pat. cap. 3, idem habet: « Sed saginari voluptate patientiae discessurus volebat; » vocaverat non multo ante « patientiam misericordiae matrem. » Quem in sensum B. Chrysostomus, hom. 4, ad populum: Εἰ βούλει τρυφᾶν, καὶ ἀνέσεως ἀπολαύειν καὶ ἡδονῆς, μὴ ζήτει ἡδονὴν μήτε ἄνεσιν, ἀλλὰ ζήτει ψυχὴν ὑπομονῆς γέμουσαν Si vis deliciis frui, et remissione frui, atque voluptate, ne quaeras voluptatem aut quietem verum quaeras animum plenum patientia. » Le Pr.
"All humility and patience." In the book On Patience, ch. 3, he has the same: "But, being about to depart, he wished to be filled with the delight of patience"; not long before he had called "patience the mother of mercy." In this sense blessed Chrysostom, Homily 4 to the People: "If you wish to live in delight and to enjoy rest and pleasure, do not seek pleasure or rest, but seek a soul full of patience." "If you wish to enjoy delights, to enjoy relaxation and pleasure, do not seek pleasure or quiet, but seek a mind full of patience." Le Prieur.
(printed under page 336)
(80) [sic, for (70)] ‹anchor: not visible on the crop (arundinem contusam)› · call in col 663
Qui arudinem contusam. Cap. 3 de Patientia eadem ferme loquitur: « Arundinem quassatam non fregit. » Hic contusam, ibi quassatam quod idem sicuti apud prophetam Isa. XIII, συγκεκλασμένον, et συντετριμμένον apud Matth. XII. Hic utar explicatione B. Hilarii, qui in hunc locum Matthaei per arundinem quassatam ethnicos intelligit, qui a Deo non quidem fracti, sed ad salutem reservati. Le Pr.
"Who [did not break] the bruised reed" ("arudinem" as printed). In On Patience, ch. 3, he says almost the same: "He did not break the shaken reed." Here "bruised," there "shaken," which is the same, as in the prophet Isaiah 13 [sic] συγκεκλασμένον and in Matthew 12 συντετριμμένον. Here I shall use the explanation of blessed Hilary, who on this place of Matthew understands by the shaken reed the heathen, who were not broken by God but kept for salvation. Le Prieur.
(printed under page 336)
Page
- running head: 663 TERTULLIANI OPERUM PARS II. — S[...] (cut off at the image edge)
- marginal letters: A ‹meo, David praedicat›; B ‹memoravimus, evidenter Isaias›; C ‹ex Jesse genere venturus›; D ‹censio instituta fuerit (commentary)›
- old-edition numerals: 624 after universitas
- other: the word ostenditur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 664
ipse erit Christus, qui venit. De hoc enim propheta dicit: Homo in plaga positus, et sciens fere imbecilitatem (Isa. LIII, 4); qui tanquam ovis ad victimam ductus est, et sicut agnus coram tondente se non aperuit os suum (ibid. 7). Si neque contendit, neque clamavit, neque audita est foris vox ejus, qui arundinem contusam, id est quassam Israelis fidem, non comminuit; qui linum ardens, id est monentaneum ardorem gentium, non exstinxit (Isa. XLII, 2, 3), sed lucere magis fecit ortu luminis sui, non potest alius esse, quamqui praedicabatur. Oportet itaque actum Christi ejus qui venit, ad Scripturarum regulam recognosci, Duplici enim, nisi fallor, operatione distinctum eum legimus, praedicationis et virtutis. Sed de utroque titulo sic disponam; itaque specialiter dispungamus ordinem coeptum, docentes praedicatorem adnuntiatum Christum, ut per Isaiam: Exclama, inquit, in vigore, et ne peperceris; exalta ut tuba vocem tuam, et adnuntia plebi meae facinora ipsorum, et domui Jacob delicta eorum. Me de die in diem quaerunt, et cognoscere vias meas cupiunt. Quasi populus qui justitiam fecerit et judicium Dei non dereliquerit (Isa LXIII. 1, 2), et reliqua. Virtutes autem facturum a Patre Esaias dicit; Ecce Deus noster judicium retribuit, ipse veniet, et salvos faciet nos. Tunc infirmi curabuntur, et oculi caecorum videbunt, et aures surdorum audient, et claudus saliet velut cervus, et mutorum linguae solventur (Isa. XXXV, 4. 5. 6), et caetera quae operatum Christum nec vos diffitemini, utpote qui dicebatis, quod propter opera eum non lapidaretis, sed quoniam ista sabbatis faciebat (Joan. V, 18).
will Himself be the Christ Who has come. For of Him the prophet says: A man set in affliction, and knowing how to bear weakness (Isa. 53:4); who like a sheep was led to the slaughter, and like a lamb before the one shearing it did not open His mouth (ibid. 7). If He neither strove nor cried out, nor was His voice heard outside, who did not crush the bruised reed, that is, the shaken faith of Israel, who did not quench the burning flax, that is, the momentary ardour of the gentiles (Isa. 42:2–3), but rather made it shine by the rising of His own light, He cannot be other than He Who was proclaimed. It is fitting, therefore, that the activity of the Christ Who has come be examined against the rule of the Scriptures. For, unless I am mistaken, we read that He is marked out by a twofold operation, of preaching and of power. But on each heading I shall arrange the matter thus: let us, then, go through in detail the order we have begun, showing that Christ was announced as a preacher, as through Isaiah: Cry out, He says, with vigour, and do not spare; lift up your voice like a trumpet, and announce to My people their crimes, and to the house of Jacob their sins. Day after day they seek Me, and they desire to know My ways, as a people that had done justice and had not forsaken the judgement of God (Isa. 63:1–2), and the rest. And that He would perform mighty works from the Father, Isaiah says: Behold, our God renders judgement, He Himself will come and will save us. Then the sick will be healed, and the eyes of the blind will see, and the ears of the deaf will hear, and the lame man will leap like a stag, and the tongues of the mute will be loosed (Isa. 35:4–6), and the other things which not even you deny that Christ wrought, inasmuch as you used to say that it was not on account of His works that you would stone Him, but because He did these things on sabbaths (John 5:18).
Editors' notes and page, col. 664
Footnotes
(71) ‹anchor: not visible on the crop (ortu luminis sui)› · call in col 664
Ortu luminis sui. Juxta illud: Populus qui ambulabat in tenebris vidit lucem magnam; quo loco antea usus est.
"By the rising of his light." According to the text, "The people who walked in darkness have seen a great light," a passage he used earlier.
(printed under page 336)
(72) ‹anchor: (Joan. V, 18)› · call in col 664
Ex nono hujus libri capite primam sibi visus est Semlerus invenisse causam asserendi hunc librum Tertulliani non esse, sed meram esse compilationem hominis inepti ex libris contra Marcionem. Suam vero conjecturam Senderus instituta istius libri adversus Judaeos cum libro tertio contra Marcionem comparatione unice corroborare conatur; hac autem argutandi ratione frustra sane is tractatus abjudicatur Tertulliano, cui praeter D. Hieronymum, auctorem Quaestionum e Scriptura petitarum, sub nomine Augustini evulgatum, et Vincentium Lirinensem, omnes viri docti ad novaturientem Semlerum usque eumdem ascripserunt. Et qui fieri potuit ut liber adversus Judaeos sit compilatio libri III contra Marcionem, si is prior aut tempore saltem aequalis fuerit contra Marcionem libris? Tandem paradoxon aut monstro simile sit illud non video, si idem auctor eadem argumenta, easdemque loquendi formulas in diversis ad di- (continues)
From the ninth chapter of this book Semler thought he had found his first ground for asserting that this book is not Tertullian's but a mere compilation by an inept man from the books against Marcion. He tries to support his conjecture ("Senderus" as printed) solely by comparing this book against the Jews with the third book against Marcion; but by this kind of quibbling the treatise is surely denied to Tertullian in vain, to whom, besides St Jerome, the author of the Questions drawn from Scripture published under Augustine's name, and Vincent of Lérins, all learned men down to the innovating Semler have ascribed it. And how could the book against the Jews be a compilation of book III against Marcion, if it was earlier than the books against Marcion, or at least contemporary with them? Finally, I do not see what is paradoxical or monstrous in it if the same author [used] the same arguments and the same turns of speech in different [works] … (continues)
(printed under page 336)
Page
- running head: ...I PARS II. — SERIES I, POLEMICA. (left part cut off at image edge; column number 664 omitted)
- marginal letters: A ditur, ipse erit Christus; B titulo sic disponam; C Christum nec vos diffitemini; D brum Tertulliani non esse (in the Commentarius at the page foot)
- old-edition numerals: 625 after solventur
CAPUT X.
Chapter X.
De exitu plane passionis ejus ambigitis, negantes passionem crucis in Christum praedicatam, et argumentantes iusuper non esse credendum, ut ad id genus mortis exposuerit Deus filium suum, quod ipse dixit: Maledictus omnis homo qui pependit in ligno (Deut. XXI, 23). Sed hujus maledictionis sensum antecedit rerum probatio. Dicit enim in Deuteronomio: Si autem fuerit in aliquo delictum, ita ut judicium mortis sit, et morietur, et suspendetis eum in ligno. Sed et sepultura sepelietis eum ipsa die: quoniam maledictus a Deo est omnis qui suspensus fuerit in ligno, et non inquinabitis terram quam Dominus Deus tuus dabit tibi in sortem (ibid. 22, 23), Igitur non in hanc passionem Christum maledixit; sed distinctionem fecit, ut qui in aliquo delicto judicium mortis habuisset et moreretur suspensus in ligno, hic maledictus a Deo esset, quia p⟨r⟩opter merita delictorum suorum suspenderetur in ligno. Alioquin Christus, qui dolum de ore suo locutus non est (Isa. LIII, 9), quique omnem justi⟨t⟩iam et humilitatem exhibuit, et, ut supra de ⟨e⟩o praedictum memoravimus, non pro meritis suis ⟨i⟩n id genus mortis expositus est, sed ut ea quae ⟨p⟩raedicta sunt a prophetis, per vos ei obventura ⟨i⟩mplerentur, sicut in Psalmis ipse Spiritus Chris⟨t⟩i ⟨j⟩am canebat, dicens: Retribuebant mihi mala pro ⟨b⟩onis (Psal. XXIV, 12), et: Quae non rapue⟨r⟩am, tunc exsolvebam (Psal. LXVIII, 5); E⟨x⟩termina⟨v⟩erunt manus meas et pedes (Psal. XXI, 17); et: ⟨M⟩iserunt in potum meum fel, et in siti mea potaverunt
You are plainly in doubt about the outcome of His passion, denying that the passion of the cross was foretold concerning Christ, and arguing moreover that it is not to be believed that God would have exposed His Son to that kind of death of which He Himself said: Cursed is every man who has hung on a tree (Deut. 21:23). But the proof of the facts goes before the sense of this curse. For He says in Deuteronomy: But if there has been an offence in anyone, such that there is a judgement of death, and he dies, and you hang him on a tree. But you shall also bury him with burial on the same day; for cursed by God is everyone who has been hanged on a tree; and you shall not defile the land which the Lord your God will give you as an inheritance (ibid. 21:22–23). Therefore He did not curse Christ unto this passion; but He made a distinction, that whoever, in some offence, had received the judgement of death and died hanged on a tree, he would be cursed by God, because he was being hanged on a tree on account of the deserts of his offences. Otherwise Christ, Who spoke no deceit from His mouth (Isa. 53:9), and Who showed forth all righteousness and humility, and, as we have recalled that it was foretold of Him above, was exposed to that kind of death not for His own deserts, but so that the things which were foretold by the prophets, as about to befall Him through you, might be fulfilled, just as in the Psalms the very Spirit of Christ was already singing, saying: They repaid me evil for good (Ps. 24:12); and: What I had not seized, I then paid back (Ps. 68:5); They have ravaged my hands and feet (Ps. 21:17); and: They put gall into my drink, and in my thirst they gave me to drink
Editors' notes and page, col. 665
Variae lectiones
42 ‹anchor: not visible on the crop› · call in col 665 Qui Rhen. Oberth.
"Qui" in Rhenanus, Oberthür.
43 ‹anchor: not visible on the crop› · call in col 665 Ista alii.
"Ista" in others.
44 ‹anchor: not visible on the crop› · call in col 665 Praedicetur Rhen. Oberth.
"Praedicetur" in Rhenanus, Oberthür.
45 ‹anchor: cornua extremitates› · call in col 666 Hujus addit Seml.
Semler adds "hujus".
Commentarius
(continued) ‹anchor: note (72) from the previous page› · col 665
versae sectae homines scriptis quidem operibus, sed in ratione objecti et materiae, de qua disserit neutiquam diversis, adhibuerit. Edd. ex Lumper.
…[used them in works] written against men of different sects, but in no way different in the nature of the object and the matter he treats. Editors, from Lumper.
(printed under page 337)
(73) ‹anchor: not visible on the crop (quique omnem justitiam et humilitatem exhibuit)› · call in col 665
Quique omnem justitiam et humilitatem exhibuit. Abjectionem spontaneam Christi Domini quam optime extollit, unde ipsi Christo tribuitur humilitatis et abjectionis magnitudo, μέγεθος συγκαταβάσεως καὶ ταπεινώσεως, in prologo conc. Trulliani. Gregorius Thaumaturgus ipsi Deo ταπείνωσιν ἀκροτάτην, summam humilitatem attribuit. Le Pr.
"And who showed all justice and humility." He extols in the best way the voluntary self-abasement of Christ the Lord, whence to Christ himself is ascribed "the greatness of humility and abasement," μέγεθος συγκαταβάσεως καὶ ταπεινώσεως, in the prologue of the Council in Trullo. Gregory Thaumaturgus attributes to God himself ταπείνωσιν ἀκροτάτην, "the highest humility." Le Prieur.
(printed under page 337)
(74) ‹anchor: manus meas› · call in col 665
Exterminaverunt manus meas. Ex Psal. XXI, ubi ab Hebraeo discrepat haec versio. In Hebraeo quippe est sicut leo כארי cum deberet esse כארו, hoc est foderunt, quod notavit olim Masora: sicque obturatur os Judaeis qui de passione Dominica haec accipi gravate patiuntur. Quis vero sensus esse poterit si scribatur sicut leo? nisi recurramus ad interpretationem R. David Kimchi, de leone praedam insequente: quas nugas qui legerit, nisi plane ferreus sit et stoico plusquam supercilio, a risu temperare sibi non poterit. Melius igitur Graeca versio, quam Vulgata sequitur, ὤρυξαν, foderunt. Moneo interim locum hunc Dominicae passioni optime accommodari et explicari a Justino Mart. Apol. II, circa medium. Le Pr.
"They have wrecked (exterminaverunt) my hands." From Psalm 21, where this version differs from the Hebrew. For the Hebrew has "like a lion," כארי, where it ought to be כארו, that is, "they dug," as the Masora once noted; and so the mouth of the Jews is stopped, who are loath to let these words be taken of the Lord's passion. For what sense could there be if "like a lion" is written? Unless we fall back on the interpretation of Rabbi David Kimchi, about a lion pursuing its prey: whoever reads such trifles will not be able to keep from laughing, unless he is plainly made of iron and of more than Stoic brow. Better, then, the Greek version, which the Vulgate follows: ὤρυξαν, "they dug." I note meanwhile that this passage is applied to the Lord's passion and explained excellently by Justin Martyr, Apology II, about the middle. Le Prieur.
(printed under page 337)
(75) ‹anchor: not visible on the crop (in haec verba Joseph)› · call in col 665
Nam et benedicitur in haec verba Joseph. Praetermisimus: a patre. Neque enim haec patris super Joseph benedictio, sed Moysi. Deut. XXX, qua benedixit tribus Joseph. Transtulit autem ventilabit, pro κερατιεῖ, quod magis proprie vertit Latinus Septuaginta virorum interpres, cornu petet. Pam.
"For Joseph too is blessed in these words." We have left out "by his father"; for this is not the father's blessing on Joseph but Moses', Deut. 30 [sic], with which he blessed the tribe of Joseph. He rendered "he will winnow" for κερατιεῖ, which the Latin translator of the Seventy rendered more properly "he will butt with his horn." Pamelius.
(printed under page 337)
Page
- running head: LIBER ADV. JUDÆ[OS] (cut off at the image edge; column number 665 at left)
- marginal letters: A CAPUT X.; B delicto judicium mortis habuisset; C Miserunt in potum meum fel; D (in the commentary) quippe est sicut leo
- old-edition numerals: 626 after ‹(Psal. XXIV, 12)›
- other: the word potaverunt was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 666
me aceto (Psal. LXVIII, 23); et, Super vestem meam miserunt sortem (Psal. XXI, 19); sicut caetera quae in illum commissuri essetis, praedicta sunt. Quae quidem omnia ipso perpessus, non pro actu suo aliquio malo passus est, sed ut Scripturae implerentur de ore prophetarum (Matth. XVI, 56). Et utique sacramentum passionis ipsius figurari in praedicationibus oportuerat; quantoque incredibile, tanto magis scandalum futurum, si nude praedicaretur; quantoque magnificum, tantomagis obumbrandum, ut difficultas intellectus gratiam Dei quaereret. Itaque in primis Isaac cum a patre hostia duceretur, et lignum ipsi sibi portaret (Gen. XXII, 6), Christi exitum jam tunc denotabat, in victimam concessi a Patre, lignum passionis suae bajulantis. Joseph et ipse Christum figuravit. vel hoc solo, ne cursum demorer ipse, quod persecutionem a fratribus passus est, et venumdatus in Aegyptum (Gen. XXXVII, 28), ob Dei gratiam, sicut et Christus ob Israel, a fratribus venumdatus, a Juda cum traditur. Nam et benedicitur in haec verba Joseph: Tauri decor ejus, cornua unicornis cornua ejus, in eis nationes ventilabit pariter ad summum usque terrae (Deut. XXXIII, 17). Non utique rhinoceros destinabatur unicornis, vel minotaurus bicornis, sed Chritus in illo significabatur: taurus ob utramqne dispositionem, aliis ferus ut judex, aliis mansuetus ut salvator: cujus cornna essent crucis extima: nam et in antenna navis, quae crucis pars est, cornua extremitates vocantur; unicornis autem media stipitis palus. Hac denique
vinegar (Ps. 68:23); and, Over my garment they cast lots (Ps. 21:19); just as the other things which you were going to commit against Him were foretold. All these things He indeed endured, yet He suffered them not for any evil deed of His own, but that the Scriptures might be fulfilled from the mouth of the prophets (Matt. 26:56). And indeed the sacrament of His passion had to be figured in the prophecies; and the more incredible it was, the greater a stumbling block it would be if it were proclaimed openly; and the more magnificent it was, the more it had to be overshadowed, so that the difficulty of understanding might seek the grace of God. Accordingly, first of all Isaac, when he was being led by his father as a sacrificial victim and was himself carrying the wood for himself (Gen. 22:6), already then signified the death of Christ, Who was granted by the Father as a victim and carried the wood of His passion. Joseph too himself figured Christ, if only by this alone (not to delay my course), that he suffered persecution from his brothers and was sold into Egypt (Gen. 37:28) on account of the grace of God, just as Christ too, on account of Israel, was sold by His brothers, when He is betrayed by Judas. For Joseph too is blessed in these words: His beauty is that of a bull, his horns are the horns of a unicorn; with them he will toss the nations together right to the very end of the earth (Deut. 33:17). It was certainly not a rhinoceros that was designated as the unicorn, nor a minotaur as the two-horned, but Christ was signified in him: a bull on account of both dispositions, fierce to some as judge, gentle to others as saviour; Whose horns would be the extremities of the cross: for in a ship's yard too, which is part of a cross, the extremities are called horns; while the unicorn is the middle stake of the upright. Finally, by this
Editors' notes and page, col. 666
Footnotes
(76) ‹anchor: rhinoceros destinabatur unicornis› · call in col 666
Rhinoceros unicornis. De hoc ita Plin. Nat. hist. lib. VIII, c. 20: « Iisdem ludis, nempe Pompeii Magni, et rhinoceros unius in nare cornu, qualis saepe visus. Alter hic genitus hostis elephanto, longitudo ei par, crura multo breviora, color buxeus. » Ego vero hunc auctorem citandum duxi contra eorum opinionem qui putant rhinocerotem, unico cornu nusquam in rerum natura fuisse cum aliquot eorum cornua exsistant insignia apud S. Dionys. juxta Parisios in thesauris regiis. Pam.
"The one-horned rhinoceros." Pliny, Natural History book VIII, ch. 20, says of it: "At the same games," namely those of Pompey the Great, "there was also a rhinoceros with one horn on its nose, such as has often been seen. This second-born enemy of the elephant, equal to it in length, has much shorter legs and is the colour of boxwood." I have thought fit to cite this author against the opinion of those who think a one-horned rhinoceros never existed in nature, since several of their notable horns exist at Saint-Denis near Paris among the royal treasures. Pamelius.
(printed under page 337)
(77) ‹anchor: crucis extima› · call in col 666
Cujus cornua crucis extima. De figuris, imo et imagine crucis hic loquitur. Atqui partim ex ms. tum hic, tum lib. III advers. Marc. partim ex excusis castigavimus crucis extima sive extrema. Pam.
"Whose horns [would be] the extremities of the cross." He is speaking here of figures, indeed of the image of the cross. We have corrected [the text to] "crucis extima," or "extrema," partly from a manuscript, both here and in Against Marcion book III, partly from the printed editions. Pamelius.
(printed under page 337)
(78) ‹anchor: extremitates vocantur› · call in col 666
In antenna navis cornua extremitates vocantur. Quod apertissime indicat Persii versus, Cornua velatarum obvertimus antennarum. Servius ad V Aeneid. » Cornua, antennarum extremitates. » Rig.
"On a ship's yard the extremities are called horns." As the line of Persius shows most plainly: "We turn round the horns of the sail-clad yards." Servius on Aeneid V: "Horns, the extremities of the yards." Rigault.
(printed under page 337)
(79) ‹anchor: stipitis palus› · call in col 666
Unicornis autem media stipitis palus. Sic edidit Pamelius. Rhenanus ediderat, « Unicornis autem media stipite palus. » Atque ita scriptum in codice Divionensi. Sed haec sunt expertia boni sensus. Qui Fuldensem inspexerunt, in eo se legisse testantur, « Unicornis autem medio stipata palus. » Quod aliquam veri speciem praebet; ut cornua sint crucis extima sive patibuli extremitates, manibus figendis ligandisve, unicornis autem medio stipata palus sive stipes, qui libro ad Nationes dicitur sedilis excessus. Rig.
"And the one horn, the stake in the middle of the upright." So Pamelius printed. Rhenanus had printed "And the one horn, the stake in the middle with the upright," and so it is written in the Dijon codex. But these lack good sense. Those who examined the Fulda codex testify that they read in it: "And the one horn, the stake packed in the middle." This has some look of truth: the horns would be the extremities of the cross, or the ends of the crossbeam, for fixing or binding the hands, and the one horn the stake or post packed in the middle, which in the book To the Nations is called "the projection of the seat." Rigault.
(printed under page 337)
Page
- running head: [LIB]ER ADV. JUDÆOS. 666 (left edge cut off in image)
- marginal letters: A runt me aceto; B cursum demorer ipse; C unicornis autem media; D sis castigavimus crucis extima (beside the Commentarius notes)
- old-edition numerals: 627 after pars
- misprints kept as printed: aliquio (for aliquo); Matth. XVI, 56 (for XXVI, 56; the English gives Matt. 26:56); Chritus (for Christus); cornna (for cornua)
- other: the word denique was split at the column break and stands whole here (joined on receipt); the English of col 666 now ends "Finally," for "Hac denique": col 667's English should open "by this power of the cross" in place of "[fi]nally, by the power of the cross" (QA Q1b; col 667 not written in this pass)
virtute crucis, et hoc more cornutus, universas gentes et nunc ventilat per fidem, auferens a terra in coelum, et tunc ventilabit per judicium, dejiciens de coelo in terram. Idem erit et alibi taurus apud eamdem Scripturam, cum Jacob in Simeonem et Levi porrexit benedictionem, de Scribis et Pharisaeis prophetat; ex illis enim deducitur census illorum. Interpretatur enim spiritatiter sic : Simeon et Levi perfecerunt iniquitatem ex sua secta, qua scilicet Christum sunt persecu⟨t⟩i. In concilium eorum ne venerit anima mea, et in stationem eorum ne incubuerint jecora mea: quoniam indignatione sua interfecerunt homines, id est prophetas, et in concupiscentia sua subnervaverunt taurum (Gen. XLIX, 6), id est Christum, quem post necem prophetarum interfecerunt, et nervos ejus suffigendo clavis desaevierunt. Caeterum vanum, si post homicidium jam ab eis commissum, alicujus bovis ipsis exprobrat carnificinam. Jam vero Moyses, quid utique tunc tantum cum Jesus adversus Amalec praeliabatur, expansis manibus orabat residens (Exod. XVII, 11); quando in rebus tam attonitis magis utique genibus positis, et manibus caedentibus pectus, et facie humi volutata, orationem commendare debuisset, nisi quia illic ubi nomen Jesu dimicabat, dimicaturi quandoque adversus diabolum, crucis habitus quoque erat necessarius, per quam Jesus victoriam esset relaturus? Idem rursus Moyses post interdictam omnis rei similitudinem, cur aeneum serpentem ligno impositum,
power of the cross, and horned in this manner, He both now tosses all nations through faith, lifting them from earth into heaven, and will then toss them through judgement, casting them down from heaven to earth. The same will also be a bull elsewhere in the same Scripture, when Jacob, in extending his blessing to Simeon and Levi, prophesies concerning the scribes and Pharisees; for from them their lineage is derived. For he interprets it spiritually thus: Simeon and Levi accomplished iniquity out of their sect, namely the sect by which they persecuted Christ. Into their council let my soul not have come, and in their station let my liver not have lain down: because in their indignation they killed men, that is, the prophets, and in their desire they hamstrung a bull (Gen. 49:6), that is, Christ, whom after the slaughter of the prophets they killed, and against whose sinews they raged by fastening them with nails. Otherwise it is pointless if, after a homicide already committed by them, he reproaches them with the butchery of some ox. Now indeed Moses, why exactly did he, only at that time when Jesus was fighting against Amalek, pray seated with hands outspread (Exod. 17:11), when in circumstances so alarming he ought rather to have commended his prayer with knees bent, with hands beating his breast and with face rolled on the ground, except that there, where the name of Jesus was fighting, for those who would one day fight against the devil the posture of the cross was also necessary, through which Jesus was to carry off the victory? Again the same Moses, after the prohibition of the likeness of anything, why did he put forward a bronze serpent, placed on wood,
Editors' notes and page, col. 667
Variae lectiones
46 ‹anchor: not visible on the crop› · call in col 667 Descendens Obert. Seml.
"Descendens" in Oberthür, Semler.
47 ‹anchor: not visible on the crop› · call in col 667 Viscera Oberth. Rhen.
"Viscera" in Oberthür, Rhenanus.
48 ‹anchor: not visible on the crop› · call in col 667 Aliis et non ipsis Rhen. Oberth.
"Aliis et non ipsis" in Rhenanus, Oberthür.
49 ‹anchor: not visible on the crop› · call in col 667 Designabatur Obert. Seml.
"Designabatur" in Oberthür, Semler.
50 ‹anchor: not visible on the crop› · call in col 667 Christi tollitur a Latin. aut substituitur ligni.
"Christi" is removed by Latinius, or "ligni" substituted.
51 ‹anchor: not visible on the crop› · call in col 667 Initium addit Seml.
Semler adds "initium".
52 ‹anchor: not visible on the crop› · call in col 667–668 Aliqua proprietate usus nova Rhen. Oberth.
"Aliqua proprietate usus nova" in Rhenanus, Oberthür.
53 ‹anchor: not visible on the crop› · call in col 668 Novam gloriam Iidem.
"Novam gloriam" in the same.
54 ‹anchor: secundum superiorem› · call in col 668 Priorem Iidem.
"Priorem" in the same.
Commentarius
(printed under page 338)
(80) ‹anchor: not visible on the crop (Simeon et Levi)› · call in col 667
Simeon et Levi perfecerunt iniquitatem ex sua secta. Ad verbum transtulit illud quod Graece est ἐξ αἱρέσεως αὐτῶν, pro eo quod Latina Septuaginta interpretum editio, sui propositi. Pam.
"Simeon and Levi accomplished iniquity out of their sect." He rendered word for word the Greek ἐξ αἱρέσεως αὐτῶν, where the Latin edition of the Seventy translators has "of their purpose." Pamelius.
(printed under page 338)
(81) ‹anchor: not visible on the crop (expansis manibus orabat)› · call in col 667
Expansis manibus orabat. Sic habuit exemplar Ursini. Et verissimam esse scripturarum declarant quae sequuntur: « Dimicaturis adversus diabolum crucis habitus quoque erat necessarius. » Sic lib. de Oratione, « Orantes expandimus e Dominica passione mondulatum. » Rig.
"He prayed with hands spread out." So Orsini's copy had it. And that this is the truest of the readings is shown by what follows: "For those about to fight against the devil the posture of the cross was also necessary." So in the book On Prayer: "Praying, we spread out [our hands], modelled on the Lord's passion" ("mondulatum" as printed). Rigault.
(printed under page 338)
(82) ‹anchor: facie humi volutata› · call in col 667
Facie humi volutata. In codice Divionensi legitur, voluntate. Unde fit ut existimem verissimam esse scripturam quam exemplaria servavere libro III adversus Marcionem, « Facie humi volutante. » Sic in Apolog.: » Nos vero jejuniis aridi, in sacco et cinere volutantes. » Rig.
"With face rolled on the ground." The Dijon codex reads "voluntate." This makes me think the truest reading is the one the copies preserved in Against Marcion book III: "with face rolling on the ground." So in the Apology: "But we, dry with fasting, rolling in sackcloth and ashes." Rigault.
(printed under page 338)
(83) ‹anchor: not visible on the crop (Dominus regnavit a ligno)› · call in col 667–668
Dominus regnavit a ligno. Sic ex mss. et excusis; infra, pro regnabit, nam illud legitur Graece et Latine. Sicut etiam illud, a ligno, recte additur ab auctore tum hic, et iterum cap. 15, tum lib. III adversus Marcionem, non modo in editione Romana, ex qua versus ille paschalis in Ecclesia decantatur, sed etiam Gallica, saltem juxta emendatiores codices Latinos, et inter caeteros, Donatianicum Bibliorum ms., quem aureum vocat Erasmus, ob aureas capitales litteras. Et alii veteres idipsum legunt nominatim, inter Graecos Justinus Martyr contra Tyrphonem, et ex Latinis, auctor libri De monte Sina et Sion, inter opera B. Cypriani, Arnobius in Psalmos, ac Theodul. (Aurelianensis episcopus, vel potius Fortunatus Pictaviensis antistes), carmine de Passione, in haec verba: Impleta sunt quae cecinit / David fideli carmine, / Dicens: In nationibus / Regnavit a ligno Deus. Quomodo legit ms. hoc loco, nempe Deus, sed illud, Dominus, retinuimus. Usque adeo ut non possim assentiri Jacobo Fabro (Comment. in quintuplex Psalterium), qui putat paraphrasticῶs tantum ese adjectum propria alicujus devotione; seu e contrario sentio genuinam esse lectionem, maxime cum etiam ipse eam lectionem agnoscat in veteri Psalterii editione ante B. Hieronymi aetatem. Nec quid obstat quod in Hebraeis codicibus non legatur, quia potuit a Judaeis expungi, sicut alia multa, quemadmodum latius prosequitur... D. Guillelmus Lindanus, episcopus Ruremundensis. Pam. — Plura non mediocris auctoritatis omisit Pamelius testimonia, quae hic recensere utile duximus. In eadem igitur sententia fuisse constat: Augustinum (Enarr. in Psal.), S. Leonem Magnum (Serm. in Pass. Domini), S. Gregorium Magnum (in Ezech. lib. I, hom. 6; in I Reg. V), Cassiodorum (in Psal.), S. Petrum Damianum (Dialog. inter Judaeum et Christianum), S. Bernardum (Serm. 1, de Resurrect). Eadem etiam lectio reperitur in veteri Italica versione, a beato Josepho Tommasi cardinale, dein a D. Petro Sabbatier, monacho Benedictino e congregat. S. Mauri, in lucem edita; atque in perantiquissimis Psalteriis S. Germani Parisiensis episcopi, et coenobii S. Petri Carnotensis. Edd.
"The Lord has reigned from the tree." So from manuscripts and printed copies; below, [regnavit] for "regnabit," for so it is read in Greek and Latin. Likewise "from the tree" is rightly added by the author, both here and again in ch. 15 and in Against Marcion book III, not only in the Roman edition, from which that Easter verse is sung in the Church, but also in the Gallican, at least according to the more correct Latin codices, among others the Donatian manuscript of the Bible, which Erasmus calls "golden" for its golden capital letters. And other ancients read the same expressly: among the Greeks Justin Martyr against Trypho ("Tyrphonem" as printed), and among the Latins the author of the book On Mount Sinai and Sion, among the works of blessed Cyprian, Arnobius on the Psalms, and Theodulf (bishop of Orléans, or rather Fortunatus, bishop of Poitiers) in the poem on the Passion, in these words: "Fulfilled is all that David sang / in faithful verse of old, / saying: Among the nations God / has reigned from the tree." Here the manuscript reads "God," but we have kept "Lord." So much so that I cannot agree with Jacques Lefèvre (Commentary on the Fivefold Psalter), who thinks it was only added paraphrastically (the word is printed with a Greek ending) by someone's private devotion; on the contrary I hold it to be the genuine reading, especially since he himself recognizes this reading in an old edition of the Psalter before blessed Jerome's time. Nor is it any obstacle that it is not read in the Hebrew codices, since it could have been struck out by the Jews, like many other things, as Dom Willem Lindanus, bishop of Roermond, argues at greater length. Pamelius. — Pamelius left out several testimonies of no small authority, which we have thought it useful to list here. It is established, then, that of the same opinion were Augustine (Expositions of the Psalms), St Leo the Great (Sermon on the Lord's Passion), St Gregory the Great (on Ezekiel book I, homily 6; on 1 Kgs. 5), Cassiodorus (on the Psalms), St Peter Damian (Dialogue between a Jew and a Christian), and St Bernard (Sermon 1 on the Resurrection). The same reading is also found in the old Italic version, published first by the blessed Cardinal Giuseppe Tommasi, then by Dom Pierre Sabatier, Benedictine monk of the Congregation of St Maur; and in the very ancient Psalters of St Germanus, bishop of Paris, and of the monastery of Saint-Père at Chartres. Editors.
(printed under page 338)
Page
- running head: 667 TERTULLIANI OPERUM PARS II. — (cut off at the right edge of the image)
- marginal letters: A nique virtute crucis; B prophetarum interfecerunt; C (80) Simeon et Levi perfecerunt (in the commentary); D ab auctore tum hic (in the commentary)
- old-edition numerals: 628 after caedenti- (caedentibus)
- other: column begins with fragment "nique" (de-nique) broken from the previous column; ends with "im-" (imposuit?) hyphenated across the column break; "persecu:i" has damaged type, t supplied; full-width headings "Variae lectiones" and "Commentarius" cut off at the right edge, not set; variant readings (46-54) and editors' commentary notes (80)-(83) by Pam., Rig. not set
pendentis habitu in spectaculum Israeli salutare proposuit, eo tempore quo a serpentibus post idololatriam exterminabantur (Num. XXI, 9), nisi quod hic Dominicam crucem intentabat, qua serpens diabolus publicatur, et laeso cuique ab ejusmodi colubris, id est angelis ejus, a delictorum peccantia ad Christi crucis sacramenta intento, salus efficiebatur? Nam qui in illam tunc respiciebat, a morsu serpentium liberabatur. Age nunc, si legisti penes prophetam in Psalmis, Deus regnavit a ligno (Psal. XCV, 10), exspecto quid intelligas, ne forte lignarium aliquem regem significari putetis, et non Christum, qui exinde a passione Christi superata morte regnavit. Proinde et Isaias: Quoniam puer, inquit, natus est nobis, et datus nobis est filius (Isa. IX, 6.). Quid novum, si non est de Filio Dei, dicit: Filius natus est nobis, cujus imperium factum est super humerum ipsius (ibid.)? Quis omnino regum insigne potestatis suae humero praefert, et non aut capite diadema, aut in manu sceptrum, aut aliquando propriae vestis notam? Sed solus novus rex saeculorum Christus Jesus novae gloriae et potestatem et sublimitatem suam in humero extulit, crucem scilicet, ut secundum superiorem prophetiam exinde Dominus regnaret a ligno. De hoc eni⟨m⟩ ligno etiam Deus insinuat per Jeremiam quod essetis dicturi: Venite, mittamus in panem ejus lignum et conteramus eum a terra vivorum, ⟨et⟩ nomen illius non memorabitur amplius (Jerem. XI, 19). Utique in corpus ejus lignum
in the posture of one hanging, as a saving spectacle for Israel, at the time when they were being destroyed by serpents after their idolatry (Num. 21:9), unless it was that here he was pointing to the Lord's cross, by which the serpent, the devil, is exposed publicly, and for each one wounded by such snakes, that is, by his angels, salvation was brought about by turning from the sinfulness of offences to the sacraments of Christ's cross? For whoever then looked upon it was freed from the bite of the serpents. Come now, if you have read in the prophet in the Psalms, God has reigned from the wood (Ps. 95:10), I wait to hear what you understand by it, lest perhaps you think that some wooden king is signified, and not Christ, Who from then on, from the passion of Christ, having overcome death, reigned. Likewise Isaiah too: For a child, he says, is born to us, and a son is given to us (Isa. 9:6). What new thing is he saying, if it is not about the Son of God: A Son is born to us, whose rule has been set upon His shoulder (ibid.)? Which of all kings bears the emblem of his power on his shoulder, and not either a diadem on his head, or a sceptre in his hand, or sometimes some mark of his own garment? But only the new King of the ages, Christ Jesus, of new glory, bore both His power and His sublimity on His shoulder, namely the cross, so that according to the earlier prophecy the Lord might from then on reign from the wood. For of this wood God also intimates through Jeremiah that you would say: Come, let us put wood into His bread, and let us crush Him out of the land of the living, and His name will be remembered no more (Jer. 11:19). Surely into His body wood
Editors' notes and page, col. 668
Page
- running head: [cut off at left]UM PARS II. — SERIES I, POLEMICA. 668
- marginal letters: A ‹positum, pendentis habitu›; B ‹est filius (Isa. IX, 6.)›; C ‹carmine de Passione, in haec verba› (commentary); D ‹eadem igitur sententia fuisse constat› (commentary)
- old-edition numerals: 629 after ‹Quis omnino›
missum est. Sic enim Christus revelavit, panem corpus suum appellans, cujus retro corpus in panem prophetes figuravit. Si adhuc quaeres Dominicae crucis praedicationem, satis jam poterit tibi facere vicesimus primus Psalmus, totam Christi continens passionem, canentis jam tunc gloriam suam: Foderunt, inquit, manus meas et pedes (Psal. XXI, 17). Quae propria est atrocitas crucis. Et rursus, cum auxilium Patris imploraret: Salvum me fac, inquit, ex ore leonis, utiqne mortis, et de cornibus unicornuorum humilitatem meam (Psal. XXI, 22); de apicibus scilicet crucis, ut supra ostendimus: quam crucem nec ipsa David passus est, nec ullus regum Judaeorum, ne putetis alterius alicujus prophetari passionem, quam ejus qui solus a populo tam insigniter crucifixus est. Nunc, etsi omnes interpretationes istas respuerit et inriserit duritia cordis vestri, probavimus sufficere posse mortem Christi prophetatam, ut ex hoc quod non esset edita qualitas mortis, intelligatur per crucem evenisse, nec alii deputandam fuisse passionem crucis, quam cujus mors praedicabatur. Nam mortem ejus et passionem et sepulturam una voce Isaiae volo ostendere: A facinoribus, inquit, populi mei perductus est ad mortem, et dabo malos pro sepultura ejus, et divites pro morte ejus; quia scelus non fecit, nec dolus in ore ejus inventus est, et Deus voluit eximere a morte animom ejus (Isa. LIII, 8, 9, 10), etc. Dicit etiam adhuc: Sepultura ejus sublata est e medio (ibid.). Nec sepultus enim est ni⟨s⟩i mortuus, nec sepultura ejus sublata est e medio, nisi per resurrectionem ejus. Denique subjungit: Propterea ipse multos in haereditatem habebit, et multorum dividet spolia (Isa. LIII, 12). Quis enim alius, nisi qui natus est, ut supra ostendimus, pro eo quod tradita est in mortem anima ejus? Ostensa enim causa gratiae ejus, pro injuria scilicet mortis repensandae, pariter ostensum est haec illum propter mortem consecuturum; post mortem utique resurrectionem consecuturum. Nam quod in passione ejus accidit, ut media dies
has been sent. For thus Christ revealed it, calling the bread His own body, Whose body the prophet formerly figured as bread. If you still seek the foretelling of the Lord's cross, the twenty-first Psalm will now be able to satisfy you, containing the whole passion of Christ, Who was even then singing His own glory: They dug, He says, My hands and feet (Ps. 21:17). This is the peculiar cruelty of the cross. And again, when He was imploring the help of the Father: Save Me, He says, from the mouth of the lion, that is, of death, and My lowliness from the horns of the unicorns (Ps. 21:22); namely from the tips of the cross, as we showed above: which cross neither David himself suffered, nor any of the kings of the Jews, lest you think that the passion of some other is being prophesied than of Him Who alone was so notably crucified by the people. Now, even if the hardness of your heart has rejected and mocked all these interpretations, we have proved that the prophesied death of Christ can suffice, so that from the fact that the manner of the death was not declared, it may be understood to have come about through the cross, and that the passion of the cross was to be ascribed to no other than Him Whose death was being foretold. For I wish to show His death and passion and burial in a single utterance of Isaiah: Because of the crimes, he says, of my people He was led to death, and I will give the wicked for His burial, and the rich for His death; because He did no crime, nor was deceit found in His mouth, and God willed to deliver His soul from death (Isa. 53:8–10), etc. He says further still: His burial has been taken away from the midst (ibid.). For neither was He buried unless dead, nor was His burial taken away from the midst except through His resurrection. Then he adds: Therefore He Himself will have many for an inheritance, and will divide the spoils of many (Isa. 53:12). For who else [is this], except He Who was born, as we showed above, on account of this, that His soul was delivered unto death? For once the cause of His grace was shown, namely in requital for the injury of death, it was equally shown that He would obtain these things on account of death; after death, assuredly, that He would obtain resurrection. For what happened in His passion, that the middle of the day
Editors' notes and page, col. 669
Variae lectiones
55 ‹anchor: not visible on the crop› · call in col 669 Nuntiavit Obert. Seml.
"Nuntiavit" in Oberthür, Semler.
56 ‹anchor: not visible on the crop› · call in col 669 Edita, qualis mors Rhen. Obert.
"Edita, qualis mors" in Rhenanus, Oberthür.
57 ‹anchor: sublata est e medio› · call in col 669 E medio. Quomodo nisi, etc. Obert. Seml.
"E medio. Quomodo nisi," etc., in Oberthür, Semler.
58 ‹anchor: resurrectionem ejus› · call in col 669 Ejus abest a Pam. Rhen. Obert.
"Ejus" is absent in Pamelius, Rhenanus, Oberthür.
59 ‹anchor: mortem utique› · call in col 669 Per addit Obert. Seml.
Oberthür and Semler add "per".
60 ‹anchor: not visible on the crop› · call in col 669–670 Delicti Obert. Seml.
"Delicti" in Oberthür, Semler.
61 ‹anchor: not visible on the crop› · call in col 670 Immolaturum Pam. Rhen. Obert.
"Immolaturum" in Pamelius, Rhenanus, Oberthür.
62 ‹anchor: not visible on the crop› · call in col 670 Prophetabit Seml.
"Prophetabit" in Semler.
Commentarius
(printed under page 339)
(84) ‹anchor: not visible on the crop (panem corpus suum appellans)› · call in col 669
Panem corpus suum appellans. Videtur alludere ad verba illa Evangelistarum et B. Pauli: Accepit Jesus panem, etc. et ait: Accipite, et comedite, hoc est corpus meum. Quare magis vera esset marginalis adnotatio ista: « Panem suum corpus appellat, » quam quae nescio a quo irrepsit, « corpus in panem. » Pam.
"Calling the bread his body." He seems to allude to those words of the Evangelists and of blessed Paul: "Jesus took bread," etc., "and said: Take and eat, this is my body." So this marginal note would be truer, "He calls the bread his body," than the one that crept in from I know not whom, "the body into bread." Pamelius.
(printed under page 339)
(85) ‹anchor: not visible on the crop (cujus retro corpus in panem)› · call in col 669
Cujus retro corpus in panem prophetes figuravit. Lib. de Oratione, « Tum quod et corpus ejus in pane censetur. » Idem vero Jeremiae locus aliquanto etiam explicatus tractatur libro III adversus Marcionem Rig.
"Whose body the prophet figured long ago in bread." In the book On Prayer: "Then, because his body too is reckoned in the bread." The same passage of Jeremiah is treated somewhat more fully in Against Marcion book III. Rigault.
(printed under page 339)
(86) ‹anchor: not visible on the crop (de apicibus crucis)› · call in col 669
De apicibus crucis. Apices dicit, quae supra dixit cornua. Rig.
"From the tips of the cross." By "tips" he means what he called "horns" above. Rigault.
(printed under page 339)
(87) ‹anchor: Deus voluit eximere› · call in col 669
Et Deus voluit eximere. etc. Istud paraphrasticῶs transtutit ex iis quae sequuntur; nam primum habetur Graece et Latine apud Septuaginta interpretes: « Et Dominus vult mundare eum a plaga: » et paulo post: « Et vult Dominus in manus ejus conferre dolorem animae ejus. » Plagam itaque et dolorem mortem interpretatur. Pam.
"And God willed to take away," etc. He rendered this paraphrastically (the adverb printed with a Greek ending; "transtutit" as printed) from what follows; for first there is, in Greek and Latin, in the Seventy translators: "And the Lord wills to cleanse him from the stroke"; and a little after: "And the Lord wills to put into his hands the pain of his soul." So he interprets the stroke and the pain as death. Pamelius.
(printed under page 339)
Page
- running head: 669 LIBER ADV. JUDÆ[OS] (cut off at image edge)
- marginal letters: A ‹missum est. Sic enim Christus revelavit, panem›; B ‹a populo tam insigniter crucifixus est. Nunc, etsi›; C ‹est e medio (ibid.). Nec sepultus enim est ni⟨s⟩i›; D ‹(84) Panem corpus suum appellans› (in the commentary at the page foot)
- old-edition numerals: 690 after medio (second occurrence, before "nisi per resurrectionem")
- other: commentary call after "appellans" printed (48) for (84), omitted with the other calls; "crucis" printed with a stray mark after it; "ni⟨s⟩i" has a damaged letter; "malospro" and "necdolus" printed without word spaces, set separated; the centred headings "Variae lectiones" and "Commentarius" run across the page and are cut off, not set; the variant readings and the editors' commentary (notes 84-87) at the page foot not set; the right column (start of col. 670) is cut off and not set
tenebresceret, Amos propheta adnuntiat, dicens : Et erit, inquit, in die illa, dicit Dominus, occidet sol media die, et tenebrescet super terram dies luminis, et convertam dies festos vestros in luctum, et omnia cantica vestra in lamentationem, et imponam super lumbos vestros saccum, et super omne caput calvitium, et ponam eum quasi luctum dilecti, et eos qui cum illo quasi diem moeroris (Amos, VIII, 9, 10). Hoc enim et Moyses initio primi mensis novorum facturos vos prophetavit, cum omne vulgus filiorum Israel ad vesperam agnum esset immolaturus : et hanc solemnitatem diei hujus, id est Paschae azymorum, cum amaritudine manducaturos praecanebat; et adjecit, Pascha esse Domini (Exod. XII), id est passionem Christi. Quod ita quoque adimpletum est, ut prima die azymorum interficeretis Christum (Matth. XXVI), et ut prophetiae adimplerentur, properavit dies vesperam facere, id est tenebras efficere, quae media die factae sunt : atque ita dies festos vestros convertit Deus in luctum, et cantica vestra in lamentationem. Post passionem enim Christi etiam captivitas vobis et dispersio obvenit, praedicata per Spiritum sanctum.
was growing dark, the prophet Amos announces, saying: And it shall be, he says, in that day, says the Lord, the sun shall set at midday, and the day of light shall grow dark over the earth, and I will turn your feast days into mourning, and all your songs into lamentation, and I will put sackcloth upon your loins, and baldness upon every head, and I will make him as the mourning for a beloved one, and those who are with him as a day of grief (Amos 8:9–10). For Moses too prophesied that you would do this at the beginning of the first month of the new [fruits], when the whole multitude of the sons of Israel was to sacrifice a lamb towards evening; and he foretold that you would eat the solemnity of this day, that is, of the Passover of unleavened bread, with bitterness; and he added that it is the Pascha of the Lord (Exod. 12), that is, the passion of Christ. This was also fulfilled in such a way that on the first day of unleavened bread you killed Christ (Matt. 26), and, that the prophecies might be fulfilled, the day hastened to make evening, that is, to bring about darkness, which came about at midday; and thus God turned your feast days into mourning, and your songs into lamentation. For after the passion of Christ captivity and dispersion also befell you, foretold through the Holy Spirit.
CAPUT XI.
Chapter XI.
Nam et pro istis meritis vestris, cladem vestram futuram Ezechiel nuntiat : et non solum in isto saeculo, quae jam evenit, sed in die retributionis, quae subsequetur. Qua clade nemo liberabitur, nisi qui passione Christi, quem respuitis, fuerit obsignatus. Sic enim scriptum est : Et dixit Dominus ad me : Fili hominis, vidisti quae seniores Israel faciunt unusquisque eorum in tenebris, unusquisque in cubiculo absconso; quoniam dixerunt : Non videt nos Dominus, dereliquit Dominus terram. Et dixit ad me : Adhuc conversus videbis facinora majora quae isti faciunt. Et introduxit me ad limina januae domus Domini quae aspicit ad aquilonem, et ecce illic mulieres sedentes et plangentes Thammuz; et dixit Dominus ad me : Fili hominis, vidisti? Numquid modica
For indeed, for these deserts of yours, Ezekiel announces your coming destruction: and not only in this age, which has already come about, but in the day of retribution, which will follow. From this destruction no one will be delivered except one who has been sealed with the passion of Christ, Whom you reject. For thus it is written: And the Lord said to me: Son of man, have you seen what the elders of Israel do, each one of them in darkness, each one in a hidden chamber; because they have said: The Lord does not see us, the Lord has forsaken the land. And He said to me: Turning again you will see greater crimes which these men do. And He brought me to the threshold of the gate of the house of the Lord which looks towards the north, and behold, there were women sitting and lamenting Thammuz; and the Lord said to me: Son of man, have you seen? Are [these] trifling
Editors' notes and page, col. 670
Footnotes
(88) ‹anchor: not visible on the crop (occidet sol media die)› · call in col 670
Occidet sol media die. Prophetae Amos cap. IX vaticinium attingit; hujus autem obscurationis mentionem fecit cap. 21 Apolog., loquens de morte Christi Domini: « Eodem momento dies, medium orbis signante sole, subducta est. Deliquium utique, » etc. Quo testimonio usi sumus aliquando ut sub Eusebii Romani nomine, in animadversionibus nostris, probarem Praeadamitis toto orbe contigisse deliquium seu solis obscurationem. Le Pr.
"The sun shall set at midday." He touches the prophecy of the prophet Amos ch. 9 [sic]; he mentioned this darkening in ch. 21 of the Apology, speaking of the death of Christ the Lord: "At that same moment the day, with the sun marking the middle of its course, was withdrawn. An eclipse, of course," etc. We once used this testimony, in our animadversions under the name of Eusebius Romanus, to prove against the Pre-Adamites that the eclipse or darkening of the sun occurred over the whole world. Le Prieur.
(printed under page 339)
(89) ‹anchor: plangentes Thammuz› · call in col 670
Et plangentes Thammuz. Ita et Graece est, pro quo Latinus in Hebr. interpretes vulgatus ver- (continues)
"And weeping for Tammuz." So it is in the Greek too, for which the common Latin translator, following the Hebrew, … (continues)
(printed under page 339)
Page
- running head: [LI]BER ADV. JUDÆOS. 670
- marginal letters: A ‹tenebresceret, Amos propheta›; B ‹ita quoque adimpletum est›; C ‹subsequetur. Qua clade›; D ‹habetur Graece et Latine (Commentarius at page foot)›
- old-edition numerals: 631 after ‹unusquisque›
domui Juda, ut faciant facinora quae fecerunt? et adhuc visurus es adfectiones majores eorum. Et introduxi⟨t⟩ me in aedem domus Domini interiorem, ecce in liminibus templi Domini, inter medium clam et inter medium altaris, quasi viginti quinque viri posteriora sua dederunt ad templum Domini, et facies suas contra Orientem, hi adorabant solem; et dixit ad me: Vides, fili hominis? Numquid pusilla domui Juda, ut faciant facinora quae fecerunt hic? Quoniam impleverunt impietates suas, et ecce ipsi quasi subsannantes: ego faciam cum indignatione mea, non parcet oculus meus, neque miserebor. Exclamabunt ad aures meas voce magna, et non exaudiam eos, sed neque miserebor (Ezech. VIII. 12-18). Et clamavit in aures meas voce magna dicens: Approximavit vindicta civitatis hujus, et unusquisque habuit vasa exterminii in manu sua. Et ecce sex viri veniebant ad viam portae altae, quae respiciebat ad aquilonem, et uniuscujusque bipennis dispersionis erat in manu ejus. Et unus vir in medio eorum indutus podere, et zona saphiri in lumbis ejus. Et introierunt, et steterunt in proximis altaris aerei, et claritas Dei Israel ascendit a Cherubin quae fuit super ea in subdival domus. Et vocavit hominem qui indutus erat podere, qui habuit super lumbos suos zonam, et dixit ad eum Dominus: Transi per mediam Jerusalem, et scribe signum ta⟨u i⟩n frontibus virorum qui gemunt et dolent super omnia facinora quae fiunt in medio eorum. Et in his dixit ad audientem: Ite post eum in civitatem, et concidite, et nolite parcere oculis vestris, et ne misereamini senioris, aut virginis; et parvulos et mulieres interficite omnes, ut perdeleantur. Omnes autem super quos est tau signum, ne accesseritis. Et a sanctis meis incipite (Ezech. IX, 1-6). Hujus autem signi sacramentum variis modis praedicatum est, in quo vita hominibus praestruebatur, in quo Judaei non essent credituri; sicut Moyses ante nuntiabat in Exodo dicens: Ejiciemini de terra in quam
to the house of Judah, that they should do the misdeeds which they have done? And still you shall see greater affections of theirs. And He brought me into the inner building of the house of the Lord, and behold, at the thresholds of the temple of the Lord, between the clam and between the altar, about twenty-five men had turned their backs to the temple of the Lord, and their faces towards the East; these were worshipping the sun; and He said to me: Do you see, son of man? Is it a small thing to the house of Judah, that they should do the misdeeds which they have done here? For they have filled up their impieties, and behold, they themselves are as it were mocking: I will act in My indignation, My eye shall not spare, nor will I have pity. They shall cry out into My ears with a loud voice, and I will not hear them, nor yet will I have pity (Ezek. 8:12–18). And He cried into my ears with a loud voice, saying: The vengeance of this city has drawn near, and each one had vessels of destruction in his hand. And behold, six men were coming by the way of the high gate, which looked towards the north, and each one had an axe of dispersion in his hand. And one man in the midst of them was clothed in a long robe, with a girdle of sapphire on his loins. And they went in, and stood beside the bronze altar, and the glory of the God of Israel went up from the Cherubim which was over them into the open air of the house. And the Lord called the man who was clothed in the long robe, who had the girdle upon his loins, and said to him: Pass through the midst of Jerusalem, and write the sign Tau on the foreheads of the men who groan and grieve over all the misdeeds which are done in their midst. And among these things He said to the one listening: Go after him into the city, and cut down, and do not let your eyes spare, and do not pity old man or virgin; and kill the little ones and the women, all of them, that they may be utterly destroyed. But all upon whom is the sign Tau, do not approach. And begin from My holy ones (Ezek. 9:1–6). Now the mystery of this sign has been foretold in various ways, a sign in which life was being prepared for men, in which the Jews would not believe; just as Moses announced beforehand in Exodus, saying: You shall be cast out of the land into which
Editors' notes and page, col. 671
Variae lectiones
63 ‹anchor: not visible on the crop› · call in col 671 Quinque abest a Rhen. et Obert.
"Quinque" is absent in Rhenanus and Oberthür.
64 ‹anchor: not visible on the crop› · call in col 671 Hi Rhen. Oberth.
"Hi" in Rhenanus, Oberthür.
65 ‹anchor: not visible on the crop› · call in col 671 Fuerunt Iidem.
"Fuerunt" in the same.
66 ‹anchor: not visible on the crop› · call in col 671–672 Eam Iidem.
"Eam" in the same.
67 ‹anchor: Scripturarum, quas› · call in col 672 Qua Pam. Rhen. Oberth.
"Qua" in Pamelius, Rhenanus, Oberthür.
68 ‹anchor: expuncta inveniretur› · call in col 672 Neque enim dispositio expuncta inveniretur abest a Seml. et Obert.
"Neque enim dispositio expuncta inveniretur" is absent in Semler and Oberthür.
69 ‹anchor: completa esse› · call in col 672 Sunt Oberth. Seml.
"Sunt" in Oberthür, Semler.
70 ‹anchor: et ad Deum› · call in col 672 Deum abest a Seml. et Obert.
"Deum" is absent in Semler and Oberthür.
Commentarius
(continued) ‹anchor: note (89) from the previous page› · col 671
tit Adonidem; videtur autem bis legisse, cum in Graecis hodie exemplaribus semel duntaxat reperiatur. Deinde hic et paulo post ubi legitur: Nunquid modica (seu ut mox loquitur, pusilla, Graece μὴ μικρὰ) domui Judae; cum Graece legatur, malui sequi lectionem ms., domus. Pam.
…rendered "Adonis"; he seems to have read it twice, though in the Greek copies today it is found only once. Next, here and a little after, where we read "Is it a small thing (or, as he says shortly, 'slight,' Greek μὴ μικρά) to the house of Judah?", since the Greek reads [so], I have preferred to follow the manuscript's reading "domus." Pamelius.
(printed under page 340)
(90) ‹anchor: not visible on the crop (et clamavit in aures)› · call in col 671
Et clamavit in aures. Continuatio quidem est verborum Ezechielis prophetae, sed noni capitis initium. Rectius autem transfertur ab auctore bipennis pro πέλυξ, sed hodie Graece non exstat dispersionis, sed quod vertit Latinus LXX interpres, exterminationis, et B. Hieronymus ex Hebr. interfectionis. Pam.
"And he cried in [my] ears." It is indeed a continuation of the words of the prophet Ezekiel, but the beginning of the ninth chapter. The author more correctly renders πέλυξ by "two-edged axe"; but today the Greek does not have "of dispersion," but what the Latin translator of the Seventy rendered "of extermination," and blessed Jerome from the Hebrew "of slaughter." Pamelius.
(printed under page 340)
(91) ‹anchor: in subdival domus› · call in col 671
In subdival domus. Pro subdivali: est autem idem ac subdivum, nam Glossae subdivum ὑπαίθριον, subdival αἴθριον, at voces illae Graecae idem significant, nimirum clarum et apertum, subdivum enim domus est serenitas extra tectum, αἴθριον ὑπὸ ἀέρα κοιμᾶνεῖ, ait Hesychius. Le Pr.
"In the open court (subdival) of the house." For "subdivali": it is the same as "subdivum," for the Glossaries give subdivum = ὑπαίθριον, subdival = αἴθριον, and these Greek words mean the same, namely bright and open; for the subdivum of a house is the clear sky outside the roof. "Αἴθριον: to sleep under the open air" [the last Greek word is hard to read on the scan; set as it appears], says Hesychius. Le Prieur.
(printed under page 340)
(92) ‹anchor: per mediam Jerusalem› · call in col 671
Transi per mediam Jerusalem. Citat etiam Scripturam illam de signo Tau infra, lib. III, adv. Marc. Le Pr.
"Pass through the midst of Jerusalem." He also cites that Scripture about the sign Tau below, in Against Marcion book III. Le Prieur.
(printed under page 340)
(93) ‹anchor: in Exodo› · call in col 671
Sicut Moyses ante nuntiabat in Exodo. Cum non in Exodo, sed Deuteronomio XXVIII habentur Scripturae verba quae citat, etiam hic lapsus est memoria Tertullianus, aut legendum contra codicum omnium fidem: in Deuteronomio. Le Pr.
"As Moses foretold in Exodus." Since the words of Scripture he cites are not in Exodus but in Deuteronomy 28, here too Tertullian slipped in memory, or else, against the witness of all the codices, one must read "in Deuteronomy." Le Prieur.
(printed under page 340)
(94) ‹anchor: not visible on the crop (et septem dimidiae hebdomadarum)› · call in col 671–672
Et septem dimidiae hebdomadarum. Nempe tempus. Ita vero necessario legendum, non et quatuor, sicuti corruptissime legebatur, plus satis manifestum fit supra, cap. 8, non semel. Pam.
"And seven and a half weeks." That is, the time. That it must be read so, not "and four" as it used to be read most corruptly, is more than plain from ch. 8 above, more than once. Pamelius.
(printed under page 340)
Page
- running head: 671 TERTULLIANI OPERUM PARS II. — (cut off at the right edge)
- marginal letters: A domui Juda, ut faciant facinora; B ximavit vindicta civitatis hujus; C dientem : Ite post eum; D tit Adonidem; videtur autem (in the commentary at the page foot)
- old-edition numerals: 632 after (Ezech. IX, 1-6).
introibitis, et in nationibus illis non eritis in requiem. Et non erit stabilitas vestigio pedis tui, et dabit tibi Deus cor taedians, et tabescentem animam, et oculos deficientes, ut non videant; et erit vita tua pendens in ligno ante oculos tuos; et non credes vitae tuae (Deut. XXVIII, 64, 65). Itaque, quoniam impleta est prophetia per adventum ejus, id est per nativitatem, quam supra memoravimus, et passionem, quam evidenter ediximus, propterea et Daniel signari visionem et prophetam dicebant, quoniam Christus est signaculum omnium prophetarum, adimplens omnia quae retro erant de eo nuntiata: post enim adventum ejus et passionem ipsius jam non visio neque prophetes. Unde firmissime dicit adventum ejus signare visum et prophetiam. Itaque ostendentes et numerum annorum, et tempus LXII et dimidiae hebdomadarum adimpletarum, probavimus tunc venisse Christum, id est natum: et septem dimidiae hebdomadarum, quae sunt subdivisae in abscisionem priorum hebdomadarum, intra quae tempora passum ostendimus Christum; atque ita LXX hebdomadibus conclusis, et civitate exterminata, et sacrificium et unctionem exinde cessare. Sufficit hucusque de his interim ordinem Christi decurrisse, quo talis probatur qualis adunntiabatur, etiam ex ista censonantia Scripturarum, quas, ex praejudicio majoris partis adversum Judaeos, elocuti sumus. Neque enim in dubium deducant vel negent, quae scripta proferimus: ut ex hoc quoque paria esse Scripturis divinis negare non possint; ut quae post Christum futura praecanebantur, adimpleta cognoscantur. Neque enim dispositio expuncta inveniretur, nisi ille venisset post quem habebant expungi quae nuntiabantur, quae completa esse etiam probarentur.
you will enter, and among those nations you will not be at rest. And there will be no stability for the sole of your foot, and God will give you a weary heart, and a wasting soul, and failing eyes, so that they do not see; and your life will be hanging on the tree before your eyes; and you will not believe in your life (Deut. 28:64–65). Therefore, since the prophecy was fulfilled through His advent, that is, through His nativity, which we recalled above, and His passion, which we have plainly set forth, for this reason Daniel too said that vision and prophet were to be sealed, since Christ is the seal of all the prophets, fulfilling all the things that had formerly been announced concerning Him: for after His advent and His passion there is no longer vision or prophet. Hence he most firmly says that His advent seals vision and prophecy. Therefore, showing both the number of the years and the time of the sixty-two and a half weeks completed, we have proved that Christ came then, that is, was born; and the seven and a half weeks, which are subdivided in the cutting off of the earlier weeks, within which times we have shown that Christ suffered; and that thus, the seventy weeks being concluded and the city destroyed, both sacrifice and anointing ceased from then on. It suffices for the present to have run through thus far the order of Christ in these matters, by which He is proved to be such as He was announced, even from this agreement of the Scriptures, which we have set forth against the Jews on the strength of a prior judgement of the greater part. For let them not bring into doubt or deny the written things which we bring forward, so that from this too they cannot deny that they are equal to the divine Scriptures; so that the things which were foretold as to come after Christ may be recognized as fulfilled. For the dispensation would not be found completed, unless He had come after Whom the things that were announced had to be completed, which might also be proved to have been completed.
CAPUT XII.
Chapter XII.
Adspice universas nationes, de voragine erroris humani exinde emergentes ad Dominum Deum creatorem et ad Deum Christum ejus; et
Behold all the nations, emerging thenceforth from the abyss of human error towards the Lord God the Creator and towards God His Christ; and
Editors' notes and page, col. 672
Footnotes
(95) ‹anchor: Christum ejus› · call in col 672
Et ad Deum Christum ejus. Sic ex saepe dicto lib. III, adv. Marcion., pro quo erat duntaxat: et Christum ejus. Porro de Christo quod Deus fuerit, aut illic aut alibi dabitur latius tractandi occasio contra quosdam nostrae tempestatis sectarios, qui id negare non verentur. Pam.
"And to God his Christ." So, from the often-mentioned Against Marcion book III, where before there was only "and his Christ." As for Christ's being God, there will be occasion to treat it more fully there or elsewhere, against certain sectaries of our time who do not shrink from denying it. Pamelius.
(printed under page 340)
Page
- running head: ...M PARS II. — SERIES I. POLEMICA. 672 (cut off at the left edge)
- marginal letters: A ‹introibitis, et in nationibus›; B ‹numerum annorum, et tempus›; C ‹esse Scripturis divinis negare›; D ‹(92) Transi per mediam Jerusalem› (in the commentary at the page foot)
- old-edition numerals: 638 after ‹creatorem›
si audes, nega prophetam. Statim tibi promissio Patris occurrit in Psalmis dicens: Filius meus es tu, ego hodie genui te. Pete a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae (Psal. II. 7, 8). Nec poteris eum magis David filium dicere, quam Christum; aut terminos terrae David potius promissos, qui intra unicam Judaeam regnavit, quam Christo, qui totum jam orbem Evangelii sui fide cepit, sicut per Isaiam dicit: Ecce dedi te in dispositionem generis mei, in lucem gentium, aperire oculos caecorum, utique errantium, exsolvere de vinculis vinctos, id est de delictis liberare: et de domo carceris, id est mortis, sedentes in tenebris (Isa. XLII, 6,7), ignorantiae scilicet. Quae si per Christum eveniunt, non in alium erunt prophetata, quam per quem expuncta consideramus.
if you dare, deny the prophet. At once the promise of the Father meets you in the Psalms, saying: Thou art My Son, today I have begotten Thee. Ask of Me, and I will give Thee the nations as Thine inheritance, and as Thy possession the ends of the earth (Ps. 2:7–8). Nor will you be able to say that this Son is David rather than Christ; or that the ends of the earth were promised to David, who reigned within Judaea alone, rather than to Christ, Who has now taken the whole world by the faith of His Gospel, as He says through Isaiah: Behold, I have given Thee for a covenant of My race, for a light of the nations, to open the eyes of the blind, that is, of those who go astray, to loose the bound from their chains, that is, to free them from sins: and from the house of the prison, that is, of death, those sitting in darkness (Isa. 42:6–7), that is, of ignorance. If these things come to pass through Christ, they will have been prophesied of no other than Him through Whom we regard them as fulfilled.
CAPUT XIII.
Chapter XIII.
Igitur, quoniam filii Israel affirmant nos errare recipiendo Christum, qui jam venit, prescribamus eis ex ipsis Scripturis jam venisse Christum qui praedicabatur; quamvis ex temporibus Danielis praedicantis probaverimus jam venisse Christum, qui nuntiabatur. Nasci enim eum oportuit in Bethlehem Judae; sic enim scriptum est in propheta: Et tu, Bethlehem, non minima es in ducibus Juda: ex te enim exiet dux qui pascat populum meum Israel (Mich. V, 1). Si autem adhuc natus non est qui processurus dux de tribu Juda ex Bethlehem nuntiabatur, oportet enim eum de tribu Juda et a Bethlehem procedere; animadvertimus autem nunc neminem de genere Israel in civitate Bethlehem remansisse, et exinde quod interdictum est ne in confinio ipsius regionis demoretur quisquam Judaeorum, ut hoc quoque esset adimpletum per prophetam: Terra vestra deserta, civitates vestrae igni exustae, id est quod belli tempore eis evenerit; regionem vestram in conspectu vestro exteri comedent, et deserta et subversa erit a populis alienis (Isa. I, 7). Et alio loco sic per prophetam dicitur: Regem cum claritate videbitis, id est Christum facientem
Therefore, since the sons of Israel assert that we err in receiving Christ, Who has already come, let us demonstrate to them from the Scriptures themselves that the Christ Who was preached has already come; although from the times of which Daniel preached we have proved that the Christ Who was announced has already come. For He had to be born in Bethlehem of Judah; for thus it is written in the prophet: And you, Bethlehem, are not the least among the leaders of Judah: for out of you shall come forth a leader who shall shepherd My people Israel (Mic. 5:1). But if he who was announced as the leader to come forth from the tribe of Judah out of Bethlehem has not yet been born, for he must come forth from the tribe of Judah and from Bethlehem, we observe, however, that now no one of the race of Israel has remained in the city of Bethlehem, and that from that time it has been forbidden for any of the Jews to linger within the borders of that very region, so that this too might be fulfilled through the prophet: Your land is deserted, your cities burnt up with fire, that is, what will have befallen them in time of war; strangers shall devour your region in your sight, and it shall be deserted and overthrown by alien peoples (Isa. 1:7). And in another place it is said thus through the prophet: You shall see the King with glory, that is, Christ doing
Editors' notes and page, col. 673
Footnotes
Variae lectiones. (printed under page 341)
(71) ‹anchor: nega prophetam› · call in col 673
Negare Oberth. Seml.
Oberthür and Semler read "negare" (to deny).
(printed under page 341)
(72) ‹anchor: magis David› · call in col 673
Magis abest a Rhen et Obert.
"Magis" is missing in Rhenanus and Oberthür.
(printed under page 341)
(73) ‹anchor: quem expuncta› · call in col 673
Aliquem Seml.
Semler reads "aliquem".
(printed under page 341)
(74) ‹anchor: not visible› · call in col (not visible)
Christus Secundum Judaeos... coeperit. Unde Obert. Seml. —Possit nasci? Christus secundum, etc. Latin.
"Christus. According to the Jews... began." Hence Oberthür and Semler. — "Could he be born? Christ according to, etc." Latinius.
(printed under page 341)
(75) ‹anchor: not visible› · call in col (not visible)
Non addit Seml., nec non omittens.
Semler adds "non", not omitting "nec".
(printed under page 341)
(76) ‹anchor: not visible› · call in col (not visible)
De semine alii.
Others read "de semine" (of the seed).
Commentarius. (printed under page 341)
(96) ‹anchor: in ducibus Juda› · call in col 673
Et tu Bethlehem in ducibus Judae. Sic ex ms. et Graecis B. Matth. fontibus pro Judae; quemadmodum etiam pascat pro pascet, Graece enim est ποιμανεῖ. Quod cum vertat Latinus vetus interpres regat, illic et eamdem vocem idem Joannis ultimo, sicuti hic auctor; patet antiquitus acceptam a Patribus pascere pro regere. Quod adnotatu dignum contra eos qui omnem regendi potestatem ab Ecclesia tolli volunt. Videtur autem in eo quod sequitur hyperbaton. Sive autem exteri legas paulo post, ut excusi, sive externi ut ms., perinde est; supra enim vertit alieni. PAM.
And you, Bethlehem, among the princes of Judah. So from the manuscript and the Greek sources of blessed Matthew, instead of Judae; likewise pascat (may feed) instead of pascet (shall feed), for the Greek is ποιμανεῖ. Since the old Latin translator renders this regat (may rule) there, and renders the same word in the last chapter of John as our author does here, it is clear that from ancient times the Fathers took pascere (to feed) for regere (to rule). This is worth noting against those who want all power of ruling taken from the Church. In what follows there seems to be a hyperbaton. Whether you read exteri a little later, as the printed editions do, or externi, as the manuscript does, it makes no difference; for above he translated it alieni. Pamelius.
(printed under page 341)
(97) ‹anchor: Lex enim praecepit› · call in col (not visible)
Lex enim praecepit, etc. Nescio ad quem locum alludat, nisi forte ad cap. XXVIII Deut., ut paraphrasticῶs ex aliquot commatis hanc sententiam de more suo decerpserit, aut fortassis alia etiam editione aut Aquilae, aut Theodotionis sit usus, quo casu oporteret accipi praecepit pro praedixit. PAM.
For the Law commanded, etc. I do not know what passage he is alluding to, unless perhaps to chapter 28 of Deuteronomy, so that, after his custom, he has drawn this sense in paraphrase out of several verses; or perhaps he also used another version, either Aquila's or Theodotion's, in which case praecepit (commanded) would have to be taken for praedixit (foretold). Pamelius.
(printed under page 341)
(98) ‹anchor: Nec templum ubi erat cornu› · call in col (not visible)
Nec templum ubi erat cornu, Alludit ad illud III Reg. I, 39: Sumpsitque Sadok sacerdos cornu olei de tabernaculo, et unxit Salomonem; unde colligitur in templo observatum fuisse. PAM.
Nor the temple where the horn was: he alludes to 3 Kings 1:39: And Sadok the priest took the horn of oil out of the tabernacle, and anointed Solomon; from which it is gathered that it was kept in the temple. Pamelius.
(printed under page 341)
Page
- running head: 673 LIBER ADV. JUDÆ (cut off at the image edge)
- marginal letters: A si audes, nega prophetam; B erunt prophetata, quam per quem; C lehem nuntiabatur, oportet enim eum de tribu Juda; D beside the commentary note (96) at the page foot, not in the text
- old-edition numerals: 684 after facientem
- misprints kept as printed: prescribamus (for praescribamus)
virtutes in gloria Dei Patris, et oculi vestri videbunt terram de longinquo ((Isa XXIII, 17): quod vobis pro meritis vestris post expugnationem Hierusalem, prohibitis ingredi in terram vestram, de longinquo eam oculis tantum videre permissum est. Anima, inquit, vestra meditabitur timorem (ibid. 13), scilicet quo tempore excidium sui passi sunt. Quomodo igitur nascetur dux de Judaea, et quatenus procedet de Bethlehem, sicut divina prophetarum volumina nuntiant, cum nullus omnino sit illic in hodiernum derelictus ex Israel, cujus ex stirpe possit nasci Christus? Si enim, secundum Judaeos, adhuc non venit, cum venire coeperit, unde ungetur? Lex enim praecepit, in captivitate non licere unctionem chrismatis regalis confici. Si autem jam nec unctio est illis, ut Daniel prophetavit; dicit enim: Exterminabitur unctio (Dan. IX, 27): ergo jam non est illic unctio, quia nec templum ubi erat cornu de quo reges ungebantur. Si ergo non est unctio, unde ungetur dux qui nascetur in Bethlehem? aut quomodo procedet de Bethlehem, cum de germine Israel nullus omnino sit in Bethlehem? Iterato denique ostendamus, et jam Christum, secundum prophetas, et passum, et in coelis jam receptum, et inde venturum secundum praedicationes prophetarum. Nam post adventum ejus secumdum Danielem, quod ipsa civitas exterminari haberet legimus, et ita factum recognoscimus. Dicit enim Scriptura: Sic et civitatem et sanctum simul exterminari cum duce (ibid.), indubitate, qui de Bethlehem et de tribu Juda esset processurus. Unde et manifestum est quod civitas simul eo tempore exterminari deberet, cum ducator ejus in ea pati haheret, secundum Scripturas prophetarum, dicentium: Expandi manus meas tota die ad populum contumacem contradicenlem mihi, qui ambulant viam non bonam, sed post peccata sua (Isa. LXV, 2). Et in Psalmis dicit: Exterminaverunt manus meas et pedes, dinumeraverunt omnia ossa mea. Ipsi autem contemplati sunt et videruut me: et, In siti mea potaverunt me aceto (Psal. XXI. 18, 19).
powers in the glory of God the Father, and your eyes shall see the land from afar (Isa. 33:17): which [is so] because to you, for your deserts, after the storming of Jerusalem, being forbidden to enter into your land, it has been permitted only to see it with your eyes from afar. Your soul, He says, shall meditate fear (ibid. 13), namely at the time when they suffered their own destruction. How then shall a leader be born from Judaea, and in what way shall He proceed from Bethlehem, as the divine volumes of the prophets announce, when no one at all from Israel is left there to this day, from whose stock Christ could be born? For if, according to the Jews, He has not yet come, when He begins to come, whence shall He be anointed? For the Law prescribed that in captivity it is not lawful for the unction of the royal chrism to be prepared. But if now they do not even have unction, as Daniel prophesied (for he says: Unction shall be destroyed (Dan. 9:27)), then there is now no unction there, because there is not even the temple where the horn was with which kings were anointed. If therefore there is no unction, whence shall the leader be anointed who is to be born in Bethlehem? Or how shall He proceed from Bethlehem, when of the offspring of Israel there is no one at all in Bethlehem? Let us, finally, show again that Christ, according to the prophets, has both already suffered and already been received into the heavens, and is to come thence according to the preachings of the prophets. For after His advent, according to Daniel, we read that the city itself was to be destroyed, and we recognize that it has so come to pass. For Scripture says: Thus both the city and the holy place [are] to be destroyed together with the leader (ibid.), undoubtedly [the leader] who was to proceed from Bethlehem and from the tribe of Judah. Whence it is also manifest that the city was to be destroyed at that same time when its leader was to suffer in it, according to the Scriptures of the prophets, which say: I have spread out My hands all the day to a contumacious people, contradicting Me, who walk in a way not good, but after their sins (Isa. 65:2). And in the Psalms He says: They have destroyed My hands and feet, they have numbered all My bones. But they themselves have contemplated and seen Me: and, In My thirst they gave Me vinegar to drink (Ps. 21:18–19).
Editors' notes and page, col. 674
Footnotes
(99) ‹anchor: Scripturas prophetarum› · call in col 674
Secundum Scripturas prophetarum. Rursum Scripturas affert, quibus praedictum est (uti B. Cyprianus hunc locum imitatus, scribit lib. II adv. jud., cap. 20) quod cruci illum fixeri essent Judaei. PAM.
According to the Scriptures of the prophets. Again he brings forward Scriptures by which it was foretold (as blessed Cyprian, imitating this passage, writes in Book 2 Against the Jews, chapter 20) that the Jews would fix him to the cross. Pamelius.
(printed under page 341)
Page
- running head: [LIB]ER ADV. JUDÆOS. 674 (left part cut off at image edge)
- marginal letters: A virtutes in gloria Dei Patris; B nec unctio est illis, ut Daniel; C exterminari cum duce (ibid.); D paraphrasticos ex aliquot (beside the editors' Commentarius at the page foot)
- old-edition numerals: (none)
Haec David passus non est, ut de se merito dixisse videatur, sed Christus qui crucifixus est. Manus autem et pedes non exterminantur, nisi ejus qui a ligno suspenditur. Unde et ipse David regnaturum ex ligno Dominum dicebat (Psal. XCV, 10): nam et alibi Propheta ligni hujus fructum praedicat dicens: Terra dedit benedictiones suas (Psal. LXVI, 7). Utique illà terra virgo nondum pluviis rigata, nec imbribus faecundata, ex qua homo tunc plurimum plasmatus est, ex qua nunc Christus secundum carmen ex virgine natus est. Et lignum, inquit, adtulit fructum suum (Joel. II, 22(. Non illud lignum in paradiso, quod mortem dedit protoplastis, sed lignum passionis Christi, unde vita pendens a vobis credita non est (Deut. XXVIII, 66). Hoc enim lignum tunc in sacramento erat, quo Moyses aquam amaram indulcavit; unde populus, qui siti peribat in eremo, bibendo revixit (Exod. XV, 23-26): sicuti nos qui de saeculi calamitatibus extracti, in quo commorabamur, siti pereuntes, id est verbi divini potu privati, ligno passionis Christi aquam edulcatam baptismatis potantes, sive quae est in eum, reviximus; a qua fide Israel excidit, secundum Hieremiam dicentem: Mittite, et interrogate nimis, si facta sunt talia: si mutabuut gentes deos suos, et isti non sunt dii. Populus autem meus mutavit gloriam suam, ex quo nihil proderit eis. Expavit coelum super isto (Jerem. II, 10, 11). Et quomodo et quando expavit? Indubitate quando passus est Christus: Et horruit, inquit, plurimum nimis, et sol media die tenebricavit (Amos VIII, 9). Et quando horruit nimis, nisi in passione Christi, cum terra quoque contremuit, et velum templi scissum est, monumenta dirupta sunt (Math, XXVII, 51)? Quoniam duo haec mala fecit populus meus: me, inquit, dereliquerunt fontem aquae vitae, et foderunt sibi lacus contritos, qui non poterunt aquam continere (Jerem. II, 13). Indubitate non recipiendo Christum, fontem aquae vitae, lacus contritos coeperunt habere, id est synagogas in dispersiones gentium, in quibus jam Spiritus sanctus non immoratur, ut in praeteritum in templo commorabatur ante adventum Christi, qui est verum Dei templum. Nam et istam sitim divini Spiritus eos passuros dixerat propheta Isaias, dicens: Ecce qui serviunt mihi, manducabunt: vos autem esurietis; servientes mihi potabuntur, vos autem
David did not suffer these things, so that he might seem to have said them rightly of himself, but Christ, Who was crucified. Moreover, hands and feet are not destroyed except those of him who is hung from a tree. Hence David himself too said that the Lord would reign from the tree (Ps. 95:10): for elsewhere also the Prophet proclaims the fruit of this tree, saying: The earth has given its blessings (Ps. 66:7). Surely that virgin earth, not yet watered by rains nor made fruitful by showers, from which man was then first formed, from which now Christ according to the flesh has been born of a virgin. And the tree, he says, has brought forth its fruit (Joel 2:22). Not that tree in paradise which gave death to the first-formed, but the tree of the passion of Christ, whence life, hanging, has not been believed by you (Deut. 28:66). For this tree was then present in a mystery, by which Moses sweetened the bitter water; whence the people, who were perishing of thirst in the desert, revived by drinking (Exod. 15:23–26): just as we, drawn out of the calamities of the world in which we were dwelling, perishing of thirst, that is, deprived of the drink of the divine word, drinking the water of baptism sweetened by the tree of the passion of Christ, or rather [the faith] which is towards Him, have revived; from which faith Israel has fallen away, according to Jeremiah, who says: Send, and inquire exceedingly whether such things have been done: whether the nations will change their gods, and these are not gods. But My people has changed its glory, from which nothing will profit them. Heaven was terrified at this (Jer. 2:10–11). And how and when was it terrified? Without doubt when Christ suffered: And it shuddered, he says, very exceedingly, and the sun grew dark at midday (Amos 8:9). And when did it shudder exceedingly, except in the passion of Christ, when the earth also trembled, and the veil of the temple was torn, the tombs were burst open (Matt. 27:51)? For My people has done these two evils: Me, he says, they have forsaken, the fountain of the water of life, and they have dug for themselves broken cisterns, which will not be able to hold water (Jer. 2:13). Without doubt, by not receiving Christ, the fountain of the water of life, they began to have broken cisterns, that is, synagogues in the dispersions of the nations, in which the Holy Spirit no longer dwells, as in time past He dwelt in the temple before the coming of Christ, Who is the true temple of God. For the prophet Isaiah had also said that they would suffer this thirst for the divine Spirit, saying: Behold, those who serve Me shall eat, but you shall hunger; those who serve Me shall be given drink, but you
Editors' notes and page, col. 675
Footnotes
Variae lectiones. (printed under page 342)
(77) ‹anchor: potu privati› · call in col 675
Verbo divino propinati Obert. Seml.
Oberthür and Semler read "verbo divino propinati" (given to drink by the divine word).
(printed under page 342)
(78) ‹anchor: not visible› · call in col (not visible)
Ad contribulationem iidem.
The same read "ad contribulationem" (to affliction).
(printed under page 342)
(79) ‹anchor: not visible› · call in col (not visible)
Etiam addit Seml.
Semler adds "etiam".
(printed under page 342)
(80) ‹anchor: not visible› · call in col (not visible)
Quo alii
Others read "quo".
(printed under page 342)
(81) ‹anchor: not visible› · call in col (not visible)
Nos utique Wouver.
Wouwer reads "nos utique".
(printed under page 342)
(83) ‹anchor: not visible› · call in col (not visible)
Quia Obert. Seml.
Oberthür and Semler read "quia".
Commentarius. (printed under page 342)
(1) ‹anchor: sed Christus qui crucifixus est› · call in col 675
Sed Christus qui crucifixus est. Barbara illa Judaeorum natio Christum Dominum violentia suffragiorum in crucem dedi postulavit, ut cap. 21 Apolog.; quam in rem Cyrilllus Alex. hom. 4, de fer. Pasch. Σταυρῷ προσηλώκασιν οἱ πάντολμοι τῶν Ἰουδαίων λαοὶ, καὶ πᾶν εἶδος ἐπενεγκόντες κακίας τε ὁμοῦ καὶ ἀτιμίας, θανάτῳ παραδεδώκασιν. «Audacissima Judaeorum natio cruci suffixit, et omni supplicii atque ignominiae genere affectum morte mulctavit.» LE PR.
But Christ, Who was crucified. That barbarous nation of the Jews demanded that Christ the Lord be given to the cross by the violence of their votes, as in chapter 21 of the Apology; on which matter Cyril of Alexandria, Homily 4 On the Paschal Feast: "The all-daring peoples of the Jews nailed Him to a cross, and, having brought on Him every kind of wickedness and dishonour together, delivered Him to death." [Latin:] "The most audacious nation of the Jews fixed Him to the cross, and, having inflicted on Him every kind of punishment and ignominy, punished Him with death." Le Prieur.
(printed under page 342)
(2) ‹anchor: illà terra virgo› · call in col 675
Illa terra virgo, γῆ παρθένος: etiam Irenaeus sic dicit SEML.
That virgin earth, γῆ παρθένος (virgin earth): Irenaeus too speaks so. Semler.
(printed under page 342)
Page
- running head: TERTULLIANI OPERUM PARS II. — (cut off at the image edge)
- marginal letters: A Haec David passus non est; B XXVIII, 66). Hoc enim lignum; C bitate quando passus est Christus; D Spiritus eos passuros dixerat
- old-edition numerals: 685 after dixisse
- misprints kept as printed: carmen (for carnem); 22(. (for 22).); mutabuut (for mutabunt); plurimum (for primum)
- other: the word autem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 676
sitietis et a contribulatione spiritus ululabitis. Remittetis enim nomen vestrum, in societatem electis meis; vos autem interficiet Dominus. Eis autem qui serviunt mihi, nomen nominabitur novum, quod benedicetur in terris (Isa. LXV, 13-15). Adhuc hujus ligni sacramentum in Regnorum legimus celebratum. Nam cum filii prophetarum super flumen Jordanem lignum securibus caederent, exsiliit ferrum, et mersum est in flumine, atque ita Heliseo propheta superveniente, petunt ab eo filii prophetarum uti ferrum flumini quod mersum fuerat erueret. Atque ita Heliseus accepto ligno, et misso in eum locum ubi submersum fuerat ferrum, statim supernatavit, et lignum mersum est, quod receperunt filii prophetarum (III Reg. VI, 4-7). Ex quo intellexerunt quod Heliae spiritus in eum sit repraesentatus. Quid manifestius hujus ligni sacramento? quod duritia hujus saeculi mersa in profundo erroris, et a ligno Chri⟨s⟩ti, id est passionis ejus, in baptismo liberatur, ut quod perierat olim per lignum in Adam, id restitueretur per lignum Christi. Nobis igitur qui successimus in loco prophetarum, ea sustinentibus hodie in saeculo, quae semper passi sunt prophetae propter divinam religionem. Alios enim lapidaverunt, alios fugaverunt, plures vero ad mortis necem tradiderunt, quod negare non possunt. Hoc lignum sibi et Isaac filius Abrahae ad sacrificium ipse portabat, cum sibi eum Deus hostiam fieri praecepisset (Gen. XXII, 6). Sed quoniam haec fuerant sacramenta, quae temporibus Christi perficienda servabantur; et Isaac cum ligno reservatus est, ariete oblato in vepre cornibus haerente, et Christus suis temporibus lignum humeris suis portavit, inhaerens cornibus crucis, corona spinea in capite ejus circumdata. Hunc enim oportebat pro omnibus gentibus fieri sacrificium, qui tamquam ovis ad victimam ductus est, et velut agnus coram tondente se sine voce, sic non aperuit os suum (Isa. LIII, 7). Hic enim Pilato interrogante nibil locutus est (Joan. XIX, 9): in humilitate enim judicium ejus sublatum est. Nativitatem autem ejus quis enarrabit (Isa. LIII, 8)? quia nullus omnino hominum nativitatis Christi fuit conscius in conceptu, cum virgo Maria verbo Dei praegnans iuveniretur. Et quia tolleretur a terra vita ejus (ibid.); cum utique post resurrectionem ejus a mortuis quae die tertia effecta est, coeli eum receperunt secundum
shall thirst, and from the tribulation of spirit you shall howl. For you shall leave your name as a fellowship for my elect; but the Lord will slay you. But to those who serve Me a new name shall be given, which shall be blessed on the earth (Isa. 65:13–15). Moreover, we read in [the books of] the Kingdoms of the sacrament of this wood being celebrated. For when the sons of the prophets were cutting wood with axes beside the river Jordan, the iron flew off and sank in the river; and so, when Elisha the prophet came up, the sons of the prophets ask him to draw out of the river the iron which had sunk. And so Elisha took wood, and when it had been cast into the place where the iron had sunk, at once it floated up, and the wood sank, and the sons of the prophets recovered it (2 Kgs. 6:4–7). From this they understood that the spirit of Elijah had been represented in him. What is more manifest than the sacrament of this wood? namely, that the hardness of this age, sunk in the depth of error, is set free in baptism by the wood of Christ, that is, of His passion, so that what had once perished through wood in Adam might be restored through the wood of Christ. To us, therefore, who have succeeded to the place of the prophets, enduring today in the world the things which the prophets always suffered on account of divine religion. For some they stoned, others they put to flight, and more they handed over to be put to death, which they cannot deny. This wood Isaac too, the son of Abraham, himself carried for himself to the sacrifice, when God had commanded that he be made a victim to Him (Gen. 22:6). But since these had been sacraments which were being kept to be fulfilled in the times of Christ, Isaac with the wood was spared, a ram being offered that was caught by its horns in a thorn-bush, and Christ in His own times carried the wood on His shoulders, clinging to the horns of the cross, with a crown of thorns set round His head. For it was fitting that He should be made a sacrifice for all the nations, Who was led as a sheep to the slaughter, and like a lamb before its shearer without a voice, so He did not open His mouth (Isa. 53:7). For He, when Pilate questioned Him, said nothing (John 19:9): for in humility His judgement was taken away. But who shall declare His nativity (Isa. 53:8)? Because no one at all among men was aware of the nativity of Christ at His conception, when the virgin Mary was found pregnant by the word of God. And because His life would be taken away from the earth (ibid.); since indeed after His resurrection from the dead, which was accomplished on the third day, the heavens received Him according to
Editors' notes and page, col. 676
Footnotes
(3) ‹anchor: quis enarrabit› · call in col 676
Nativitatem autem ejus quis enarrabit? Non dubium quin ita legendum sit, juxta editiones omnes Isaiae, non autem enarravit, maxime cum illud etiam legat B. Cyprianus, lib. II adv. Judaeos, cap. 15, et infra lib. III adv. Marcionem Tertullianus. PAM.
"But who shall declare His generation?" There is no doubt that it should be read so ("enarrabit", shall declare), according to all editions of Isaiah, and not "enarravit" (has declared), especially since blessed Cyprian too reads it so, Book II Against the Jews, chapter 15, and Tertullian below, Book III Against Marcion. Pamelius.
(printed under page 342)
Page
- running head: [...]UM PARS II. — SERIES I, POLEMICA. 676 (left part cut off at image edge)
- marginal letters: A tem sitietis et a contribulatione; B Ex quo intellexerunt quod; C quoniam haec fuerant sacramenta; D Et quia tolleretur a terra
- old-edition numerals: 636 after Dominus.
- misprints kept as printed: nibil (for nihil); iuveniretur (for inveniretur)
- other: column ends mid-word "secun-" (secundum), set whole here; the English ends "according to" and runs on into col 677; stray comma printed in "a ,mortuis" not set; "Chri:ti" has damaged s; several letters faint or damaged (et, ita, propheta, manifestius, resurrectionem) set normally; ref. printed III Reg. VI, 4-7, though the episode is in IV Reg. (2 Kgs) 6; the sentence "Nobis igitur ... religionem" is incomplete as printed; the variae lectiones 78–82 called in this column are set in n675
prophetiam Osee emissam hujusmodi: Ante lucem surgent ad me dicentes: Eamus et revertamur ad Dominum Deum, quoniam ipse eripiet et liberabit nos, post biduum die tertia (Osée, VI, 1-3), quae est resurrectio ejus gloriosa, de terra in coelos eum recepit, unde et venerat ipse spiritus ad Virginem; cujus neque nativitatem, neque passionem Judaei agnoverunt. Igitur, quoniam adhuc contendunt Judaei necdum venisse Christum eorum quem tot modis adprobavimus venisse, recognoscant Judaei exitum suum, quem post adventum Christi relaturi praecinebantur ob impietatem, qua eum et despexerunt et interfecerunt. Primo enim ex qua die, secundum illum dictum Isaiae, Projecit homo abominamenta sua aurea et argentea quae fecerunt adorandis vanis et noctuis (Isa. II, 20): id est, ex quo gentes, nos, dilucidata per Christum veritate, projecimus idola (videant Judaei), et quod sequitur, expunctum est. Tulit enim Dominus Sabaoth a Judaeis et ab Jerusalem, inter caetera, et sapientem architectum (Isa. III, 1, 3), qui aedificat Ecclesiam Dei templum, et civitatem sanctam, et domum Domini. Nam exinde destitit apud illos Dei gratia. Et mandatum est nubibus ne pluerent imbrem super vineam Sorech (Isa. V, 6), id est coelestibus beneficiis, ne provenirent domui Israel. Fecerat enim spinas (ibid. 4), ex quibus Christum coronaverat: Et non justitiam, sed clamorem (ibid. 8), quo in crucem eum extorserat: et ita subtractis charismatis prioribus, lex et prophetae usque ad Joannem (Luc. XVI, 16) fuerunt; et piscina Bethsaida (Joan. V, 2) usque ad adventum Christi, curando invaletudines ab Israel, desiit a beneficiis deinde, cum ex perseverantia furoris sui nomen Domini per ipsos blasphemaretur; sicut
the prophecy of Hosea, uttered in this manner: Before the light they will rise to Me, saying: Let us go and return to the Lord God, since He Himself will rescue and free us; after two days, on the third day (Hos. 6:1–3), which is His glorious resurrection, received Him from earth into the heavens, whence He Himself, the spirit, had also come to the Virgin; whose nativity and passion alike the Jews did not acknowledge. Therefore, since the Jews still contend that their Christ has not yet come, Whom we have proved in so many ways to have come, let the Jews recognize their own end, which it was foretold they would receive after the coming of Christ on account of the impiety with which they both despised and killed Him. For first, from the day on which, according to that saying of Isaiah, A man cast away his abominations of gold and silver which they made for worshipping vain things and owls (Isa. 2:20): that is, from the time when we, the Gentiles, the truth having been made clear through Christ, cast away our idols (let the Jews see), what follows has also been fulfilled. For the Lord of Sabaoth has taken away from the Jews and from Jerusalem, among other things, also the wise architect (Isa. 3:1, 3), who builds the Church, the temple of God, and the holy city, and the house of the Lord. For from then on the grace of God ceased among them. And the clouds were commanded not to rain rain upon the vineyard of Sorek (Isa. 5:6), that is, the heavenly benefits, that they should not come forth to the house of Israel. For it had produced thorns (ibid. 5:4), with which it had crowned Christ; And not justice but an outcry (ibid. 5:8), by which it had forced Him onto the cross; and thus, the former gifts of grace having been withdrawn, the law and the prophets were until John (Luke 16:16); and the pool of Bethsaida (John 5:2), which until the coming of Christ healed infirmities from Israel, thereafter ceased from its benefits, when through the persistence of their fury the name of the Lord was blasphemed through them; just as
Editors' notes and page, col. 677
Footnotes
Variae lectiones. (printed under page 343)
(83) ‹anchor: not visible on the page foot› · call in col (not visible)
Eorum abest a Rhen. et Obert.
"Eorum" is missing in Rhenanus and Oberthür.
(printed under page 343)
(84) ‹anchor: not visible› · call in col (not visible)
Delucidata pectore, per Christi veritatem Obert. Seml. — Delucidato pectore cod. Fuld.
Oberthür and Semler read "delucidata pectore, per Christi veritatem" (made clear in heart, through the truth of Christ). — The Fulda codex reads "delucidato pectore" (with heart made clear).
(58 [sic, for 85]) ‹anchor: not visible› · call in col (not visible) Idola. Videant Judaei, etc. Obert. Seml.
Oberthür and Semler read "Idola. Videant Judaei, etc." (Idols. Let the Jews see, etc.). [The note number is printed 58.]
(printed under page 343)
(86) ‹anchor: charismatis› · call in col 677
Charismatum roribus Paris.
The Paris edition reads "charismatum roribus" (with the dews of the gifts).
(printed under page 343)
(87) ‹anchor: piscina Bethsaida› · call in col 677
Betheseda Jun.
Junius reads "Betheseda".
(printed under page 343)
(88) ‹anchor: curando invaletudines› · call in col 677
Valetudines Obert. Seml.
Oberthür and Semler read "valetudines" (ailments).
(printed under page 343)
(89) ‹anchor: beneficiis deinde› · call in col 677
A beneficiis. Deinde Jun.
Junius punctuates "a beneficiis. Deinde" (from its benefits. Then).
(printed under page 343)
(90) ‹anchor: cum ex› · call in col 677
Ex abest a Rhen. et Obert.
"Ex" is missing in Rhenanus and Oberthür.
(printed under page 343)
(91) ‹anchor: not visible› · call in col (not visible)
Coepit Latin.
Latinius reads "coepit" (began).
(printed under page 343)
(92) ‹anchor: not visible› · call in col (not visible)
Qui alii.
Others read "qui".
(printed under page 343)
(93) ‹anchor: not visible› · call in col (not visible)
Sicut Rhen. Obert.
Rhenanus and Oberthür read "sicut".
(printed under page 343)
(94) ‹anchor: not visible› · call in col (not visible)
Comedet. Ex duo probamus machaeram Christum fuisse Oberth Seml.
Oberthür and Semler read "comedet. Ex duo [sic, perhaps for quo] probamus machaeram Christum fuisse" (shall devour. From which we prove that the sword was Christ).
(printed under page 343)
(4) ‹anchor: not visible› · call in col (not visible)
Post biduum, die tertia. Sic emendavimus punctationem ex Vulgatae lectione, licet excusi omnes phrasim aliam incipiant ab his verbis: Post biduum; quasi die tertia in coelos receptus esset Christus, non autem diebus quadraginta peractis post ejus resurrectionem (Act. I, 3, 9). Ad hanc correctionem nos movet sensus auctoris, qui hanc Osee prophetiam adhibet ut Christi resurrectionem demonstret factam post triduum a morte ejus. EDD.
After two days, on the third day. We have corrected the punctuation in this way from the reading of the Vulgate, although all the printed editions begin a new sentence with the words After two days; as if Christ had been received into heaven on the third day, and not when forty days had passed after his resurrection (Acts 1:3, 9). We are moved to this correction by the author's meaning, since he brings in this prophecy of Hosea to show that Christ's resurrection took place three days after his death. The Editors.
(printed under page 343)
(5) ‹anchor: not visible› · call in col (not visible)
Praecinebantur ob impietatem. Non semel hoc epitheto utitur, nam lib. de Spectaculis, cap. 3: «Si enim pauculos tunc Judaeos impiorum concilium vocavit,» etc. Eodem impii elogio erga Judaeos utitur B. Aug. Epist. 54, B. Joan. Chrysostomus iis ἀσέβειαν tribuit orat. 2, adv. ipsos, et παρανόμον πολιτείαν, «vivendi ritum enormem;» et veteres fere omnes Patres, atque etiam concilium Trullanum, cap. 1, ubi de Nestorio loquitur: καὶ τὴν Ἰουδαϊκὴν ἀνανεοῦντος δυσσέβειαν, «et Judaicam renovante impietatem.» LE PR.
They were foretold for their impiety. He uses this epithet more than once, for in the book On the Shows, chapter 3: "For if he then called a handful of Jews a council of the impious," etc. Blessed Augustine uses the same description impious of the Jews in Letter 54; blessed John Chrysostom attributes to them ἀσέβειαν (impiety) in his second oration against them, and παράνομον πολιτείαν, "a monstrous way of life"; and so do nearly all the ancient Fathers, and also the Council in Trullo, canon 1, where it speaks of Nestorius: "and renewing the Jewish impiety." Le Prieur.
(printed under page 343)
(6) ‹anchor: Dei gratia› · call in col 677
Nam exinde destitit apud illos Dei gratia. Judaeus dilectus olim populus a gratia excidit propter pervicacem impietatem et atrocitatem, qua in orbis universi Redemptorem usi sunt. Dicti sunt ab hoc auctore, Apol. XVIII, «gens Dei domestica.» At insiti fuerunt Christiani hac agresti arbore, et inoculati. LE PR.
For from then on the grace of God ceased among them. The Jews, once a beloved people, fell from grace because of the stubborn impiety and cruelty they used against the Redeemer of the whole world. This author called them, in Apology 18, "God's household nation." But the Christians were grafted and budded onto this wild tree. Le Prieur.
(printed under page 343)
(7) ‹anchor: Ab illis enim incipit infamia› · call in col (not visible)
Ab illis enim incipit infamia. Sic lib. I ad Nationes, cap. 14, ubi etiam de Judaeis: «Quod enim aliud genus seminarium est infamiae nostrae?» RIG.
For the infamy begins from them. So in Book 1 To the Nations, chapter 14, where he also says of the Jews: "For what other race is the seed-bed of our infamy?" Rigault.
(printed under page 343)
(8) ‹anchor: Dispersionem ejus postulat› · call in col (not visible)
Dispersionem ejus postulat, etc. Quin dispersi fuerint propter abominationem supplicii et infamiam quam Christo Domino irrogarunt, nullus dubitat. Non modo dispersi et errantes, verum etiam exosi omnibus, adeo ut concilium modo a nobis citatum. can. 1 prohibeat: «Nullus ecclesiastici ordinis, vel laicus azyma apud Judaeos comedat, aut cum iis versetur, vel in morbis advocet, medicinamque ab iis accipiat, aut cum iisdem in balneo lavetur. Si quis vero id facere praesumat, si clericus, deponatur: si vero laicus, communione privetur» LE PR.
Demands its dispersion, etc. No one doubts that they were dispersed because of the abomination of the punishment and the infamy they inflicted on Christ the Lord. Not only dispersed and wandering, but hated by all, so much so that the council just cited by us, canon 1 [sic], forbids: "Let no one of the ecclesiastical order, nor any layman, eat unleavened bread with the Jews, or keep company with them, or call them in in sickness and take medicine from them, or bathe with them in the bath. If anyone presume to do so, if he is a cleric, let him be deposed; if a layman, let him be deprived of communion." Le Prieur.
(printed under page 343)
Page
- running head: 677 LIBER ADV. JUDA… (cut off at the image edge; Liber adversus Judaeos)
- marginal letters: A dum prophetiam Osee emissam; B fecerunt adorandis vanis et noctuis; C ad Joannem (Luc. XVI, 16); D beside the editors' commentary (biduum; quasi die tertia), below the text
- old-edition numerals: 637 after (Osée, VI, 1-3),
scriptum est: Propter vos nomen Dei blasphematur in gentibus (Isa. LIII. 5; Ezech. XXVI, 20). Ab illis enim incipit infamia, et tempus medium a Tiberio usque ad Vespasianum. Quae cum ita commisissent, nec intellexissent Christum in tempore suae visitationis inveniendum, facta est terra eorum deserta, et civitates eorum igni exustae: regionem ipsorum in conspectu eorum extranei devorantes: derelicta est filia Sion tamquam specula in vinea, vel ut in cucumerario casula (Isa. I, 7, 8); ex quo scilicet Israel Dominum non cognovit, et populus eum non intellexit, sed dereliquit magis et ad indignationem provocavit sanctum Israel (ibid. 3. 4). Sic et machaerae conditionalis comminatio, Si nolueritis, nec obaudieritis, gladius vos comedet (ibid. 20), probavit Christum fuisse quem non audiendo perierunt; qui et in Psalmo dispersionem ejus postulat a Patre, dicens: Disperge illos in virtute tua (Psal. LVIII, 12); qui et rursum per Esaiam exustionem eorum orat: Propter me, inquit, haec facta sunt vobis, in anxietate dormietis (Isa. L, 11). Haec igitur cum pati praedicentur Judaei propter Christum, et passos eos esse inveniamus, et in dispersionem demorari cernamus, manifestum est propter Christum Judaeis ista accidisse, conspirante sensu Scripturarum cum exitu rerum et ordinis temporum. Aut si nondum venit Christus propter quem haec passuri praedicabantur, cum venerit ergo patientur. Et ubi tunc filia Sion relinquenda, quae nulla hodie est? ubi civitates exurendae, quae jam in tumulis exustae sunt? ubi dispersio gentis, quae jam extorris? Redde statum Judaeae quem Christus inveniat, et alium contende venire.
it is written: Because of you the name of God is blasphemed among the Gentiles (Isa. 53:5; Ezek. 26:20). For from them the infamy begins, and the intervening time from Tiberius to Vespasian. Since they had committed these things, and had not understood that Christ was to be found in the time of their visitation, their land was made desolate, and their cities burnt with fire: strangers devouring their country in their sight: the daughter of Sion was left like a watch-tower in a vineyard, or like a hut in a cucumber garden (Isa. 1:7–8); from the time, namely, when Israel did not know the Lord, and the people did not understand Him, but rather forsook Him and provoked the Holy One of Israel to indignation (Isa. 1:3–4). So too the conditional threat of the sword, If you are unwilling and do not hearken, the sword shall devour you (Isa. 1:20), proved that it was Christ by not hearing Whom they perished; Who also in the Psalm asks the Father for their dispersion, saying: Scatter them in Thy power (Ps. 58:12); Who again through Isaiah prays for their burning: Because of Me, He says, these things have been done to you; you shall sleep in anguish (Isa. 50:11). Since, therefore, the Jews are foretold to suffer these things because of Christ, and we find that they have suffered them, and see them lingering in dispersion, it is manifest that these things befell the Jews because of Christ, the sense of the Scriptures agreeing with the outcome of events and of the order of the times. Or if Christ, because of Whom they were foretold to be about to suffer these things, has not yet come, then when He has come they will suffer them. And where then is the daughter of Sion that is to be left, who today is nothing? where are the cities that are to be burnt, which are already burnt into mounds? where is the dispersion of the nation, which is already in exile? Restore the state of Judaea for Christ to find, and then contend that another is coming.
Editors' notes and page, col. 678
Footnotes
(95) ‹anchor: ordinis› · call in col 678
Ordine Jun.
Junius reads "ordine".
(printed under page 343)
(96) ‹anchor: quae nulla› · call in col 678
Invidia Obert. Seml.
Oberthür and Semler read "invidia".
Commentarius. (printed under page 343)
Page
- running head: [LI]BER ADV. JUDÆOS. 978
- marginal letters: A scriptum est: Propter vos; B comedet (ibid. 20), probavit; C rendae, quae jam in tumulis; D orbis universi Redemptorem (in Commentarius)
- old-edition numerals: 638 after intellexissent
CAPUT XIV.
Chapter XIV.
Discite nunc ex abundantia erroris vestri ducatum. Duos dicimus Christi habitus, a prophetis demonstratos, totidem adventus ejus praenotasse : unum in humilitate, utique primum, cum tanquam ovis ad victimam duci habebat, et tanquam agnus ante tondentem sine voce, sic non aperuit os suum (Isa. LIII, 7), ne aspectu quidem honestus. Adnuntiamus enim, inquit, de illo, sicut puerulus, sicut radix in terra sitienti, et non erat ei species, neque gloria. Et vidimus eum, et non habebat speciem neque decorem, sed species ejus inhonorata, deficiens citra filios hominum, homo in plaga, sciens ferre infirmitatem (ibid. 2-4) : scilicet ut positus a Patre in lapidem offensionis (Isa. VIII, 14) : et minoratus ab eo modicum citra angelos (Psal. VIII, 6), vermem se pronuntiat, et non hominem, ignominiam hominis, et abjectionem populi (Psal. XXI, 7). Quae ignobilitatis argumenta primo adventui competunt, sicut sublimitatis secundo; cum fiet jam non lapis offensionis, nec petra scandali, sed lapis summus angularis, post reprobationem adsumptus, et sublimatus in consummationem (Isa. XXVIII, 16) : et petra sane illa apud Danielem de monte praecisa, quae imaginem saecularium regnorum comminuet et conteret (Dan. II, 34 seqq.). De quo secundo adventu idem Daniel dixit : Et ecce cum nubibus caeli tanquam filius hominis veniens, venit usque ad Veterem dierum, et aderat in conspectu ejus. Et qui adsistebant, adduxerunt illum : et data est ei potestas regia, et omnes nationes terrae secundum genus, et omnis gloria servient illi : et potestas illius aeterna, quae non auferetur, et regnum ejus quod non corrumpetur (Dan. VII, 13, 14). Tunc scilicet speciem honorabilem et decorem habiturus est indeficientem supra filios hominum : tempestivus enim decore citra filios hominum. Effusa est gratia, inquit, in labiis tuis, propterea benedixit te Deus in saecula. Accingere ensem tuum circa femur tuum, potens tempestivitate et pulchritudine tua (Psal. XLVI, 3-5) : cum et Pater postea, cum diminuit illum modicum quid
Learn now, from the very abundance of your error, a guidance. We say that two conditions of Christ, demonstrated by the prophets, foretold just as many advents of His: one in humility, certainly the first, when He was to be led like a sheep to the sacrifice, and like a lamb before the shearer without voice, so He did not open His mouth (Isa. 53:7), not even comely in appearance. For we announce, he says, concerning Him, as a little child, as a root in thirsty ground, and there was no form in Him, nor glory. And we saw Him, and He had no form nor comeliness, but His form was without honour, falling short beside the sons of men, a man under the stroke, knowing how to bear infirmity (ibid. 2-4): namely, as one set by the Father for a stone of stumbling (Isa. 8:14), and made by Him a little lower than the angels (Ps. 8:6), He declares Himself a worm and not a man, a reproach of men and the outcast of the people (Ps. 21:7). These tokens of lowliness befit the first advent, just as those of sublimity befit the second; when He will now become not a stone of stumbling nor a rock of offence, but the chief corner-stone, taken up after rejection and raised on high to completion (Isa. 28:16): and indeed that stone in Daniel cut out from the mountain, which will shatter and crush the image of the kingdoms of the world (Dan. 2:34 ff.). Of which second advent the same Daniel said: And behold, with the clouds of heaven, one like a son of man coming; He came even to the Ancient of days, and was present in His sight. And those who stood by brought Him: and royal power was given to Him, and all the nations of the earth according to their kind, and all glory shall serve Him: and His power is eternal, which shall not be taken away, and His kingdom one which shall not be corrupted (Dan. 7:13–14). Then, namely, He is to have a form honourable and a comeliness unfailing above the sons of men: for He is fair in comeliness beyond the sons of men. Grace is poured out, he says, on Thy lips; therefore God has blessed Thee for ever. Gird Thy sword about Thy thigh, mighty in Thy fairness and Thy beauty (Ps. 46:3–5): when also the Father afterwards, when He made Him a little somewhat lower
Editors' notes and page, col. 679
Footnotes
Variae lectiones. (printed under page 344)
(97) ‹anchor: not visible on the page foot› · call in col (not visible)
Praenotatos iidem.
The same read "praenotatos" (noted beforehand).
(printed under page 344)
(98) ‹anchor: adventu idem› · call in col 679
Ejusdem Seml. Obert.
Semler and Oberthür read "ejusdem" (of the same).
(printed under page 344)
(99) ‹anchor: qui adsistebant, adduxerunt› · call in col 679
Abduxerunt Fran.
Franeker reads "abduxerunt" (led away).
(printed under page 344)
(1) ‹anchor: not visible› · call in col (not visible)
Et abest Seml. Obert.
"Et" is missing in Semler and Oberthür.
(printed under page 344)
(2) ‹anchor: not visible› · call in col (not visible)
Ait inser. Seml. Obert.
Semler and Oberthür insert "ait" (he says).
(printed under page 344)
(3) ‹anchor: not visible› · call in col (not visible)
Verissimus iidem.
The same read "verissimus" (most true).
(printed under page 344)
(4) ‹anchor: not visible› · call in col (not visible)
Jesus abest Seml. Obert.
"Jesus" is missing in Semler and Oberthür.
(printed under page 344)
(5) ‹anchor: not visible› · call in col (not visible)
Sordibus iidem.
The same read "sordibus" (with filth).
(5 [sic, for 6]) ‹anchor: not visible› · call in col (not visible) Cidarim mundam iidem.
The same read "cidarim mundam" (a clean mitre). [The note number is printed 5 a second time.]
(printed under page 344)
(7) ‹anchor: not visible› · call in col (not visible)
Joseph iidem.
The same read "Joseph".
(printed under page 344)
(9) ‹anchor: not visible› · call in col (not visible)
Et tanquam agnus ante tondentem. Mirifice extulerunt hanc loquendi formulam veteres, ovis, pecus, agnus, cum de Christi proditione loquuntur; synodus Trullana can, I, ὁ Θεὸς θυόμενος: Deus qui immolatur LE PR.
And as a lamb before the shearer. The ancients extolled this manner of speech wonderfully, sheep, flock-beast, lamb, when they speak of the betrayal of Christ; the Synod in Trullo, canon 1: ὁ Θεὸς θυόμενος, God who is sacrificed. Le Prieur.
(printed under page 344)
(10) ‹anchor: Ne aspectu quidem honestus› · call in col (not visible)
Ne aspectu quidem honestus. Hoc est, quod lib. de Patientia dixit: «Et insuper contumeliosus sibi est.» RIG. — Haec accipit Rigaltius, ita ut credat idem esse ac quod lib. de Patientia dixit: «Et insuper contumeliosus sibi est.» Sed eo loci verba illa meo judicio intellige de Christi silentio quod ei vitio vertebatur, tanquam homini parum decoro et splendido, quique non auderet loqui; aut si mavis, de facie sanguine et ictibus perfluente ac contusa. LE PR.
Not even comely in appearance. This is what he said in the book On Patience: "And besides, he is a reproach to himself." Rigault. — Rigault takes this as meaning the same as what he said in the book On Patience: "And besides, he is a reproach to himself." But in my judgement understand those words in that place of Christ's silence, which was counted a fault in him, as in a man of little grace and splendour who did not dare to speak; or, if you prefer, of his face streaming with blood and blows, and bruised. Le Prieur.
(printed under page 344)
(11) ‹anchor: Sicut sublimatis secundo› · call in col (not visible)
Sicut sublimatis secundo. De secundo Christi adventu non idem judicandum ac de primo, ibi enim servilem formam induit, et humanam infirmitatem ubique assumens, injuriis et cruciatibus omnis generis opportunus fuit. Hic vero Dei Filium ostendit, et gloriae suae excellentia status depressioris quo olim obrutus est, contemptum extollit. LE PR.
As exalted in the second. The judgement on Christ's second coming is not the same as on his first; for there he put on the form of a servant, and, taking on human weakness everywhere, he lay open to insults and torments of every kind. Here, however, he shows the Son of God, and by the excellence of his glory lifts away the contempt of the lowlier state under which he was once overwhelmed. Le Prieur.
(printed under page 344)
Page
- running head: 679 TERTULLIANI OPERUM PARS II. —
- marginal letters: A CAPUT XIV.; B 14) : et minoratus ab eo modicum citra angelos; C in conspectu ejus. Et qui adsistebant, adduxerunt; D (9) Et tanquam agnus ante tondentem (in the commentary below the text)
- old-edition numerals: 639 after tondentem
citra angelos, gloria et honore coronavit illum, et subjecit omnia sub pedibus ejus (Psal. VIII, 6-8; Hebr. II, 7). Et tum cognoscent eum, quem pupugerunt. Et caedent pectora sua tribus ad tribum (Zach. XII, 10; Joan. XIX, 37), utique quod retro non agnoverint eum, in humilitate conditionis humanae constitutum. Hieremias inquit: Et homo est, et quis cognoscet illum (Jerem. XVII, 7, sec. LXX)? quia et nativitatem ejus, inquit Isaias, quis enarrabit? Sic et apud Zachariam (cap. XII) in persona ipsius, imo et in ipsius nominis sacramento, verus summus sacerdos Patris Christus Jesus duplici habitu in duos adventus delineatur. Primo sordidis indutus est, id est carnis passibilis et mortalis indignitate, cum et diabolus adversabatur ei, auctor scilicet Judae traditoris, qui eum etiam post baptismum tentaverat. Dehinc spoliatus pristinas sordes, exornatus podere et mitra et cidari munda, id est secundi adventus; quoniam gloriam et honorem adeptus demonstratur. Nec poteritis eum Josedech filium dicere, qui nulla omnino veste sordida, sed semper sacerdotali (Zachar. VI, 11) fuit exornatus, nec unquam sacerdotali munere privatus. Sed Jesu iste Chritsus Dei Patris summus sacerdos qui primo adventu suo humana forma et passibilis venit in humilitate usque ad passionem; ipse etiam effectus hostia per omnia pro omnibus nobis, qui post resurrectionem suam indutus podere, sacerdos iu aeternum (Psal. CIX, 4; Hebr. V, 6) Dei Patris nuncupatus est. Sic enim et duorum hircorum, qui jejunio offerebantur (Levit. XVI), faciam interpretationem. Nonne et illi utrumque ordinem nominis Christi, qui jam venit, ostendunt? Pares quidem atque consimiles, propter eumdem Domini conspectum, qui non alia venturus est forma, ut qui agnosci habet a quibus et laesus est. Unus autem eorum circumdatus coccino, maledictus, et consputatus, et convulsus, et compunctus, a populo extra civitatem abjiciebatur in perditionem, manifestis notatus insignibus Christi passionis; qui coccinea circumdatus veste; et consputatus, et omnibus contumeliis afflictus, extra
than the angels, crowned Him with glory and honour, and subjected all things under His feet (Ps. 8:6–8; Heb. 2:7). And then they will recognize Him Whom they pierced. And they will beat their breasts, tribe by tribe (Zech. 12:10; John 19:37), evidently because formerly they did not acknowledge Him, set as He was in the lowliness of the human condition. Jeremiah says: And He is a man, and who will know Him (Jer. 17:7, according to the LXX)? since also His nativity, says Isaiah, who will declare? So too in Zechariah (ch. 12), in the person of that man, nay even in the mystery of his very name, the true high priest of the Father, Christ Jesus, is delineated in a twofold attire with reference to the two advents. At first He is clothed in filthy garments, that is, in the indignity of passible and mortal flesh, when also the devil was opposing Him, the instigator, namely, of Judas the traitor, who had also tempted Him after His baptism. Thereafter, stripped of His former filth, He is adorned with the robe reaching to the feet and with the mitre and a clean turban, that is, of the second advent; since He is shown to have obtained glory and honour. Nor will you be able to call Him the son of Josedech, who was never at all adorned in a filthy garment, but always in a priestly one (Zech. 6:11), and was never deprived of the priestly office. But this Jesus is the Christ, the high priest of God the Father, Who at His first advent came in human form and passible, in humility even to the passion; Who, having Himself also been made a victim through all things for all of us, after His resurrection, clothed in the robe reaching to the feet, was named priest for ever (Ps. 109:4; Heb. 5:6) of God the Father. For so too I shall give the interpretation of the two goats which were offered at the fast (Lev. 16). Do not they too show both orders of the name of Christ, Who has already come? Equal indeed and alike, on account of the same appearance of the Lord, since He will not come in another form, as One Who must be recognized by those by whom He was also wounded. But one of them, wrapped round with scarlet, cursed, and spat upon, and torn, and pierced, was cast out by the people outside the city to perdition, marked with the manifest insignia of Christ's passion; Who, wrapped round with a scarlet garment, and spat upon, and afflicted with every insult, outside
Editors' notes and page, col. 680
Footnotes
(8) ‹anchor: ut qui agnosci› · call in col 680
Ut quia cognosci iid.
The same read "ut quia cognosci".
(printed under page 344)
(9) ‹anchor: manifestis notatus› · call in col 680
Notis insignibus Seml.
Semler reads "notis insignibus" (with marks as signs).
Commentarius. (printed under page 344)
(12) ‹anchor: circumdatus veste› · call in col 680
Qui coccinea circumdatus veste. Coccinea vestis eadem ac purpurea seu sanguinea, tincta cocci grano: is color et caedium est; unde, ut Christi supplicium acerbissimum demonstret, vestem sanguine respersam ait et coccineam. Is color lib. de Pallio, cap. 1 Galaticus rubor dicitur, quoniam uberrimus est illius grani in Galatia proventus. LE PR.
Who, clothed about with a scarlet garment. A scarlet garment is the same as a purple or blood-red one, dyed with the kermes grain: that is also the colour of slaughter; hence, to show how most bitter was Christ's punishment, he calls the garment sprinkled with blood and scarlet. In the book On the Cloak, chapter 1, this colour is called Galatian red, because the yield of that grain is most abundant in Galatia. Le Prieur.
(printed under page 344)
Page
- running head: [...]M PARS II. — SERIES I, POLEMICA. 680 (left part cut off at image edge)
- marginal letters: A citra angelos, gloria et honore; B ei, auctor scilicet Judae traditoris; C CIX, 4; Hebr. V, 6) Dei Patris; D (11) Sicut sublimatis secundo (beside the Commentarius)
- old-edition numerals: 640 after Hieremias
- misprints kept as printed: Chritsus (for Christus); iu aeternum (for in aeternum)
- other: the variae lectiones 1–7 called in this column are set in n679
civitatem crucifixus est. Alter vero pro delictis oblatus, et sacerdotibus tantum templi in pabulum datus, secundae repraesentationis argumenta signabat, qua delictis omnibus expiati sacerdotes templi spiritalis, id est Ecclesiae, Dominicae gratiae quasi visceratione quadam fruerentur, jejunantibus caeteris a salute. Igitur, quoniam primus adventus et plurimis figuris obscuratus, et omni inhonestate prostratus, canebatur, secundus vero et manifestus et Deo condignus; idcirco quem facile et intelligere et credere potuerunt, eum solum intuentes, id est secundum, qui est in honore et gloria, non immerito decepti sunt circa indigniorem, certe obscuriorem, id est primum. Atque ita in hodiernum negant venisse Christum suum, quia non in sublimitate venerit, dum ignorant in humilitate primo fuisse venturum. Sufficit huc usque de his interim ordinem Christi decucurrisse quo talis probatur qualis adnuntiabatur, ut jam ex ista consonantia Scripturarum divinarum intelligamus, et quae post Christum futura praedicabantur, ex dispositione divina credantur expuncta. Nisi enim ille venisset post quem habebant expungi, nullo modo evenissent quae in adventum ejus futura praedicabantur.
city was crucified. But the other, offered for offences and given as food to the priests of the temple alone, marked the proofs of the second manifestation, in which the priests of the spiritual temple, that is, of the Church, all their offences expiated, would enjoy, as it were, a kind of distribution of the flesh of the Lord's grace, while the rest fasted from salvation. Therefore, since the first advent was sung as both obscured by very many figures and laid low in every dishonour, but the second as both manifest and worthy of God, for this reason, gazing only on the one whom they could easily both understand and believe, that is, the second, which is in honour and glory, they were not undeservedly deceived about the less worthy, certainly the more obscure one, that is, the first. And so to this day they deny that their Christ has come, because He did not come in sublimity, while they do not know that He was to come first in humility. It suffices for the present to have run through thus far, concerning these things, the order of Christ by which He is proved to be such as He was announced, so that now from this agreement of the divine Scriptures we may understand, and the things that were foretold as to come after Christ may be believed to have been accomplished by divine disposition. For unless He had come after whom they were to be accomplished, the things foretold as to come at His advent would in no way have come to pass.
Editors' notes and page, col. 681
Footnotes
Variae lectiones. (printed under page 345)
(10) ‹anchor: not visible on the page foot› · call in col (not visible)
Expiatus Fran. expiatis alii.
Franeker reads "expiatus"; others "expiatis".
(printed under page 345)
(11) ‹anchor: evenissent› · call in col 681
Venissent Seml. Oberth.
Semler and Oberthür read "venissent" (had come).
(printed under page 345)
(12) ‹anchor: not visible› · call in col (not visible)
Quod add. Seml. Obert.
Semler and Oberthür add "quod".
(printed under page 345)
(13) ‹anchor: not visible› · call in col (not visible)
Dicere abest aliis.
"Dicere" is missing in others.
Commentarius. (printed under page 345)
(13) ‹anchor: not visible› · call in col (not visible)
Sacerdotes templi spiritalis, id est Ecclesiae. Ecclesias dicit Christianos, qui a delictis omnibus per Christum expiati, sacerdotes sunt templi spiritalis. RIG.
Priests of the spiritual temple, that is, of the Church. By "Churches" he means the Christians, who, cleansed of all sins through Christ, are priests of the spiritual temple. Rigault.
(printed under page 345)
(14) ‹anchor: not visible› · call in col (not visible)
Dominicae gratiae quasi visceratione. Eucharistiam significat, datam Ecclesiis, hoc est fidelibus Christianis, quasi in viscerationem et pabulum. RIG. — Visceratio, uti ad marginem adnotavit Rhenanus, distributio erat carnis, quae fieri solebat, vel in solemni sacrificio, vel in funere excellentis alicujus. PAM.
As by a distribution of the Lord's grace. He means the Eucharist, given to the Churches, that is, to the Christian faithful, as a distribution of meat and as food. Rigault. — A visceratio, as Rhenanus noted in the margin, was a distribution of meat that used to be made either at a solemn sacrifice or at the funeral of some eminent person. Pamelius.
(printed under page 345)
(15) ‹anchor: not visible› · call in col (not visible)
Jejunantibus caeteris a salute. Nempe ethnicis, infidelibus. RIG.
While the rest fast from salvation. Namely the heathen, the unbelievers. Rigault.
(printed under page 345)
(16) ‹anchor: not visible› · call in col (not visible)
Et omni inhonestate. Inhonestatem (inquit, tum hic, tum infra lib. III adv. Marc., Rhen.) accipit pro deformitate, sicuti paulo prius honestus pro formoso. Supra autem lib. ad Scapulam, cum dixit, quanti honesti viri, honoratos viros intelligi ibidem ibi adnotavit. PAM.
And with every unsightliness. He takes inhonestas (says Rhenanus, both here and below in Book III Against Marcion) for deformity, just as a little earlier honestus for formosus (comely). But above, in the book To Scapula, where he said how many honest men, he noted in the same place that men of rank are meant. Pamelius.
(printed under page 345)
(17) ‹anchor: Qui totum jam orbem› · call in col (not visible)
Qui totum jam orbem, etc. Etsi in primo adventu spernendo cultu visus fuerit, secundo nihilominus rex apparebit; regesque omnes et dynastae ac imperatores crucem, quae infamiae nota erat, adorabunt. Quoniam ipse est rex regum et dominus dominantium, et alio in loco, Adorent eum omnes gentes, etc. Quemadmodum autem praedictum fuerat ipsum venturum, ita et regnaturum, si itaque, ut probat contra Judaeos (quod Christianis omnibus certissimum), venit, ut adimpleatur prophetarum vaticinium, regnat quoque super orbem universum. LE PR.
Who now [rules] the whole world, etc. Though at His first coming He was seen in a despised guise, at the second He will none the less appear as king; and all kings, princes and emperors will adore the cross, which was a mark of infamy. For He is King of kings and Lord of lords, and in another place, Let all nations adore Him, etc. And as it had been foretold that He would come, so also that He would reign; if therefore, as he proves against the Jews (which is most certain to all Christians), He has come, then, that the prophets' prediction may be fulfilled, He also reigns over the whole world. Le Prieur.
(printed under page 345)
Page
- running head: 681 LIBER DE ANIMA. (running head spans the page; the page holds the end of Adversus Judaeos and the opening of De anima)
- marginal letters: A ‹civitatem crucifixus est›; B ‹non in sublimitate venerit›; C ‹(13) Sacerdotes templi spiritalis› (in the Commentarius); D ‹inspersit principia› (beside the De anima Argumentum, right column)
- old-edition numerals: 641 after quasi
Igitur si universas nationes de profundo erroris humani exinde emergentes ad Deum creatorem et Christum ejus cernitis, prophetatum non audetis negare; quia, etsi negaretis, statim vobis in Psalmis, sicuti jam praelocuti sumus, promissio Patris occurreret, dicentis: Filius meus es tu, ego hodie genui te; pete a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae (Psal. II, 7,8); nec poteritis in istam praedicationem magis David filium Salomonem vindicare, quam Christum Dei filium dicere; nec terminos terrae David filio promissos, qui intra unicam Judaeam regnavit, quam Christo Filio Dei, qui totum jam orbem Evangelii sui radiis inluminavit. Denique et thronus in aevum magis Christo Dei Filio competit, quam Salomoni, temporali scilicet regi, qui soli Israel regnavit. Christum enim hodie invocant nationes quae eum non sciebant, et populi hodie ad Christum confugiunt, quem retro ignorabant. Non potes futurum contendere, quod vides fieri. Haec aut prophetata nega, cum coram videntur, aut adimpleta cum leguntur: aut si non negas utrumque, in eo erunt adimpleta in quem sunt prophetata.
Therefore, if you see all the nations emerging thence from the depth of human error to God the Creator and to His Christ, you do not dare to deny that it was prophesied; because, even if you were to deny it, at once, as we have already said before, the promise of the Father in the Psalms would meet you, saying: Thou art My Son, this day have I begotten Thee; ask of Me, and I will give Thee the nations as Thine inheritance, and as Thy possession the ends of the earth (Ps. 2:7–8); nor will you be able to claim this prediction for Solomon, the son of David, rather than say it of Christ, the Son of God; nor the ends of the earth as promised to the son of David, who reigned within Judaea alone, rather than to Christ, the Son of God, Who has now illumined the whole world with the rays of His Gospel. Further, a throne for ever also belongs to Christ, the Son of God, rather than to Solomon, a temporal king to be sure, who reigned over Israel alone. For today the nations that did not know Him call upon Christ, and today the peoples flee to Christ Whom formerly they did not know. You cannot argue that what you see happening is still to come. Either deny that these things were prophesied, when they are seen before your eyes, or that they are fulfilled, when they are read; or, if you deny neither, they will have been fulfilled in Him of Whom they were prophesied.
Editors' notes and page, col. 682
Footnotes
Calls in this column (Q2b, 2026-10-18): Variae lectiones (12) after "cernitis" and Commentarius (17) after "orbem" are called in col 682. Both notes are printed under page 345 and are already set, text and English, in notes/n681.md, whose call lines read "call in col (not visible)"; the settle step should re-anchor them to col 682 (12: anchor "cernitis"; 17: anchor "Qui totum jam orbem") rather than duplicate them here. No call (13) is visible in this column.
Page
- running head: LIBER DE ANIMA. 682
- marginal letters: A ‹cabantur. Igitur si universas›; B ‹Christo Dei Filio competit›; C ‹pro formoso› (in the Commentarius); D ‹inspersit principia› (beside the De anima Argumentum)
- old-edition numerals: 642 after prophetatum
- note calls: 12 after cernitis; (17) after orbem