1. Hebrew Bible, Deuteronomy, 32.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •anti-marcionite rhetoric, in tertullian Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 127| 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ | 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste. |
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2. Hebrew Bible, Genesis, 13.18-13.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •anti-marcionite rhetoric, and the lukan infancy narrative •anti-marcionite rhetoric, in acts Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 52| 13.18. וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה׃ | 13.18. And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the LORD. |
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| 3. Hebrew Bible, Proverbs, 20.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •anti-marcionite rhetoric, in tertullian Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 125 |
4. Hebrew Bible, Psalms, 24.7-24.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •anti-marcionite rhetoric, and the lukan infancy narrative •anti-marcionite rhetoric, in acts Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 49| 24.7. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃ 24.8. מִי זֶה מֶלֶךְ הַכָּבוֹד יְהוָה עִזּוּז וְגִבּוֹר יְהוָה גִּבּוֹר מִלְחָמָה׃ 24.9. שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃ | 24.7. Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in. 24.8. 'Who is the King of glory?' 'The LORD strong and mighty, The LORD mighty in battle.' 24.9. Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in. 24.10. 'Who then is the King of glory?' 'The LORD of hosts; He is the King of glory.' Selah |
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5. Hebrew Bible, Zephaniah, 3.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •anti-marcionite rhetoric, and the lukan infancy narrative •anti-marcionite rhetoric, in acts Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 49| 3.17. יְהוָה אֱלֹהַיִךְ בְּקִרְבֵּך גִּבּוֹר יוֹשִׁיעַ יָשִׂישׂ עָלַיִךְ בְּשִׂמְחָה יַחֲרִישׁ בְּאַהֲבָתוֹ יָגִיל עָלַיִךְ בְּרִנָּה׃ | 3.17. The LORD thy God is in the midst of thee, A Mighty One who will save; He will rejoice over thee with joy, He will be silent in His love, He will joy over thee with singing.’ |
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6. Hebrew Bible, Judges, 5.24-5.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •anti-marcionite rhetoric, and the lukan infancy narrative •anti-marcionite rhetoric, in acts Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 52| 5.24. תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ׃ 5.25. מַיִם שָׁאַל חָלָב נָתָנָה בְּסֵפֶל אַדִּירִים הִקְרִיבָה חֶמְאָה׃ 5.26. יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה וִימִינָהּ לְהַלְמוּת עֲמֵלִים וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ׃ 5.27. בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד׃ | 5.24. Blessed above women is Ya᾽el the wife of Ĥever the Qenite, blessed is she more than women in the tent. 5.25. He asked water, but she gave him milk; she brought forth cream in a lordly dish. 5.26. She put her hand to the tent peg, and her right hand to the workmen’s hammer; and she hammered Sisera, she smote through his head; she crushed and pierced his temple. 5.27. At her feet he bent, he fell, he lay down: at her feet he bent, he fell: where he bowed, there he fell down, bereft of life. |
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7. Septuagint, Wisdom of Solomon, 4.30-4.33, 10.21-10.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •anti-marcionite rhetoric, and the lukan infancy narrative •anti-marcionite rhetoric, in acts Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 49, 50, 51 | 10.21. because wisdom opened the mouth of the dumb,and made the tongues of babes speak clearly. |
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8. New Testament, Galatians, 1.1, 3.10-3.11, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anti-marcionite rhetoric, in acts Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 44| 1.1. ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, 3.10. Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν, γέγραπται γὰρ ὅτι Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. 3.11. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτιὉ δίκαιος ἐκ πίστεως ζήσεται, 3.16. τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαικαὶ τῷ σπέρματιαὐτοῦ· οὐ λέγει Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλʼ ὡς ἐφʼ ἑνόςΚαὶ τῷ σπέρματί σου,ὅς ἐστιν Χριστός. | 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead), 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem." 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith." 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. |
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9. New Testament, Romans, 3.8, 12.17-12.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anti-marcionite rhetoric, in acts •anti-marcionite rhetoric, in tertullian Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 46, 125| 3.8. καὶ μὴ καθὼς βλασφημούμεθα [καὶ] καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν. 12.17. μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόντες·προνοούμενοι καλὰ ἐνώπιονπάντωνἀνθρώπων· 12.18. εἰ δυνατόν, τὸ ἐξ ὑμῶν μετὰ πάντων ἀνθρώπων εἰρηνεύοντες· 12.19. μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. | 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord." |
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10. New Testament, Luke, 1.5, 1.72, 1.68, 1.33, 2.3, 1.69, 1.17, 2.22, 1.49, 1.79, 1.78, 1.77, 1.76, 1.75, 1.74, 2.29, 1.55, 1.73, 1.32, 2.36, 1.27, 1.53, 1.54, 1.42, 2.11, 19.43, 1.46, 1.70, 1.50, 1.51, 1.47, 1.48, 1.71, 19.42, 1.52, 19.44, 24.43, 24.48, 24.49, 24.41, 24.46, 24.47, 24.44, 24.42, 24.45, 24.39, 24.40, 23.34a (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 48| 1.5. ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. | 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. |
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11. New Testament, Matthew, 5.39, 7.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •anti-marcionite rhetoric, in tertullian Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 126| 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· | 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 7.1. "Don't judge, so that you won't be judged. |
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12. Polycarp of Smyrna, Letter To The Philippians, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anti-marcionite rhetoric, and the lukan infancy narrative •anti-marcionite rhetoric, in acts Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 47| 7.1. I Joh. 4, 2. 8; II Joh. 7 Πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀντιχριστός ἐστιν: καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρτύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν: καὶ ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας καὶ λέγῃ μήτε ἀνάστασιν μήτε κρίσιν, οὗτος πρωτότοκος ἐστι τοῦ σατανᾶ. | 7.1. |
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13. Tertullian, Against Marcion, 1.6.1, 2.18.1, 4.15.3, 4.16, 4.16.3-4.16.4, 4.16.6-4.16.7, 4.17.9-4.17.11, 4.23.4-4.23.5, 4.27.1, 4.29.12, 4.39-4.40, 4.43.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •anti-marcionite rhetoric, in acts •anti-marcionite rhetoric, in tertullian Found in books: Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 44, 127, 137 | 4.40. In like manner does He also know the very time it behooved Him to suffer, since the law prefigures His passion. Accordingly, of all the festal days of the Jews He chose the passover. Luke 22:i In this Moses had declared that there was a sacred mystery: It is the Lord's passover. Leviticus 23:5 How earnestly, therefore, does He manifest the bent of His soul: With desire I have desired to eat this passover with you before I suffer. Luke 22:15 What a destroyer of the law was this, who actually longed to keep its passover! Could it be that He was so fond of Jewish lamb? But was it not because He had to be led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth, Isaiah 53:7 that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: He who ate bread with me has lifted up his heel against me. And without a price might He have been betrayed. For what need of a traitor was there in the case of one who offered Himself to the people openly, and might quite as easily have been captured by force as taken by treachery? This might no doubt have been well enough for another Christ, but would not have been suitable in One who was accomplishing prophecies. For it was written, The righteous one did they sell for silver. Amos 2:6 The very amount and the destination of the money, which on Judas' remorse was recalled from its first purpose of a fee, and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field. When He so earnestly expressed His desire to eat the passover, He considered it His own feast; for it would have been unworthy of God to desire to partake of what was not His own. Then, having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say,) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion's theory of a phantom body, that bread should have been crucified! But why call His body bread, and not rather (some other edible thing, say) a melon, which Marcion must have had in lieu of a heart! He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: I was like a lamb or an ox that is brought to the slaughter, and I knew not that they devised a device against me, saying, Let us cast the tree upon His bread, which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies, He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed in His blood, Luke 22:20 affirms the reality of His body. For no blood can belong to a body which is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood. Thus, from the evidence of the flesh, we get a proof of the body, and a proof of the flesh from the evidence of the blood. In order, however, that you may discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, Who is this that comes from Edom, from Bosor with garments dyed in red, so glorious in His apparel, in the greatness of his might? Why are your garments red, and your raiment as his who comes from the treading of the full winepress? The prophetic Spirit contemplates the Lord as if He were already on His way to His passion, clad in His fleshly nature; and as He was to suffer therein, He represents the bleeding condition of His flesh under the metaphor of garments dyed in red, as if reddened in the treading and crushing process of the wine-press, from which the labourers descend reddened with the wine-juice, like men stained in blood. Much more clearly still does the book of Genesis foretell this, when (in the blessing of Judah, out of whose tribe Christ was to come according to the flesh) it even then delineated Christ in the person of that patriarch, saying, He washed His garments in wine, and His clothes in the blood of grapes Genesis 49:11 - in His garments and clothes the prophecy pointed out his flesh, and His blood in the wine. Thus did He now consecrate His blood in wine, who then (by the patriarch) used the figure of wine to describe His blood. |
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