Bible Importance

Sc1. Study or obey God’s Word as an authority

Luke 4:18-19,21; John 7:38; 10:35; 12:38-40; 2 Timothy 3:16, (partial) Hebrews 4:12

2 Peter 3:1-2 Peter puts his words and the other apostles’ words as the same authority as the Old Testament

John 2:22

2 John 5-6 the commandments that John wrote. The commandment heard from the beginning.

(partial) 1 Thessalonians 4:15 “according to the Lord’s own word”

Scripture is not just “suggestions for life”, but we must take its authority in our lives as seriously as our Lord and Biblical writers meant. John 10:35; Matthew 4:1-11; John 14:23-24; 2 Peter 1:19-21;3:16; Romans 3:1-4; 2 Timothy 3:15-16; Proverbs 30:5-6; Amos 8:11-2; Isaiah 66:5

;Ps119:74,81,89, 92,105

The entire Bible is authoritative, trustworthy, primary, and complete. Proverbs 30:5-6; 2 Timothy 3:16; 2 Samuel 22:31; Psalm 33:4;119:72,97,105,120,151; Proverbs 30:5-6

Acts 1:16 (partial) Scripture had to be fulfilled and in Acts 1:20 quotes Psalm 109:8 as by David.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (partial – for the word of God) Hebrews 4:12

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) (implied) John 2:22; 7:38

p75 Luke 3:18-22; 3:33-4:2; 4:34-5:10; 5:37-6:4; 6:10-7:32; 7:35-39,41-43; 7:46-9:2; 9:4-17:15; 17:19-18:18; 22:4-24,53; John 1:1-11:45; 48-57; 12:3-13:1,8-9; 14:8-29;15:7-8; (175-225 A.D.) John 12:38-40

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Matthew 21:13,16; Acts 13:34-35 (Psalms, Isaiah)

p30 1 Thessalonians 4:12-13,16-17; 5:3,8-10,12-18,25-28; 2 Thessalonians 1:1-2; 2:1,9-11 (25 verses) (ca.225 A.D.) (partial) 1 Thessalonians 5:27 “I charge you before the Lord to have this letter read to all the brothers.”

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 11:1-13; 28-40 refers to many Old Testament stories as fact.

p17 Hebrews 9:12-19 (late 3rd century) (implied) refers to Numbers 19:9,17; Exodus 24:6-8 as an authority on sacrifices.

0232 2 John 1-9 (ca.300 A.D.) obey the commandments which John wrote, which was not a new commandment. 2 John 5-6

Clement of Rome (96/98 A.D.) “Look carefully into the Scriptures, which are the true utterances of the Holy Spirit. Observe that nothing of an unjust or counterfeit character is written in them.” 1 Clement ch.45 p.16.

Clement of Rome (96/98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…” and he quotes Exodus 32:7-10. 1 Clement ch.53 p.19

The Apology of Aristides (125 or 138-161 A.D.) ch.15 p.277 mentions that we should worship God the Creator, give hear to His incorruptible words, to escape from condemnation and punishment, and be found as heirs of life everlasting.

Epistle of Barnabas (c.70-130 A.D.) ch.13 p.145 “Hear ye now what the Scripture saith concerning the people.” And then refers to Genesis 25:21.

2 Clement (120-140 A.D.) vol.7 ch.14 p.521 appeals to scripture as “Scripture says”, and right after that, “the Books and the Apostles”

Polycarp (100-155 A.D.) “For I trust that ye are well verses in the Sacred Scriptures, and that nothing is hid from you; but to me this privilege is not yet granted.” Polycarp’s Letter to the Philippians (100-155 A.D.) ch.12 p.35

Justin Martyr (c.138-165 A.D.) says, “Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. For we believe them; but though you read them, do not catch the spirit that is in them.” Dialogue with Trypho, a Jew ch.29 p.209

Justin Martyr (c.138-165 A.D.) “I [Justin] replied again, ‘If I could not have proved to you from the Scriptures that one of those three is God, and is called Angel, because, as I already said, He brings messages to those to whom God the Maker of all things wishes…’” Dialogue with Trypho, a Jew ch.56 p.223

Tatian’s Diatessaron (c.172 A.D.) (partial) section 37 p.101 says that “it is not possible in the scripture that anything should be undone”

Athenagoras (177 A.D.) discusses those who attack God, God’s knowledge, His operation, and “those books which follow by a regular and strict sequence from these, and delineate for us the doctrines of piety.” The Resurrection of the Dead ch.31 p.149

Melito of Sardis (170-177/180 A.D.) proves many things about Christ and His passion from the Old Testament. From the Oration on Our Lord’s Passion ch.9 p.760-761.

Melito of Sardis (170-177/180 A.D.) “We have collected together extracts from the Law and the Prophets relating to those things which have been declared concerning our Lord Jesus Christ, that we may prove to your love that this Being is perfect reason, the Word of God;” On Faith ch.4 vol.8 p.756

Theophilus of Antioch (168-181/188 A.D.) “But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments and obtaining the eternal prizes of God.” Theophilus to Autolycus book 1 ch.14 p.93

Irenaeus of Lyons (182-188 A.D.) We have learned from none others the plan of our salvation, than from those through whom the gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. Irenaeus Against Heresies book 3 ch.1.1 p.414

Irenaeus of Lyons (182-188 A.D.) uses proofs from Scripture in many places, including Against Heresies book 4 ch.24.1 p.495

Irenaeus of Lyons (c.160-202 A.D.) proves his point by “as Scripture declares”. Proof of Apostolic Preaching ch.52. See also ch.68.

Polycrates of Ephesus (196 A.D.) “I … have read through all Holy Scripture, am not frightened at the things which are said to terrify us. For those who are greater than I have said, ‘We ought to obey God rather than men. [Acts 4:19, 5:29]’” Epistle to Victor and the Roman Church vol.8 p.774

Caius (190-217 A.D.) ch.2.1 p.601 “And perhaps what they allege might be credible, did not the Holy Scriptures contradict them.” Then he mentions earlier church writers.

Apollonius of Ephesus (c.210 A.D.) “Do you not think that Scripture forbids a prophet to receive gifts and money?” Concerning Montanism ch.2 vol.8 p.776

Clement of Alexandria (193-202 A.D.) calls scripture the “omnipotent authority” Stromata book 4 ch.1 p.409

Clement of Alexandria (193-202 A.D.) “Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle [Paul] exciting what is in the soul.” And then quotes 1 Corinthians 11:31,32. Stromata book 5 ch.1 p.301

Clement of Alexandria (193-202 A.D.) “For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation.” (Romans 15:4) Stromata book 4 ch.5 p.412

Clement of Alexandria (193-202 A.D.) “And again: ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’” Stromata book 1 ch.1 p.299

Clement of Alexandria (193-217/220 A.D.) (implied) “It becomes us who truly follow Scripture.” The Instructor book 2 ch.8 p.255

Tertullian (198-220 A.D.) “Now they who reject that Scripture can neither belong to the Holy Spirit, seeing that they cannot acknowledge that the Holy Ghost has been sent as yet to the disciples, nor can they presume to claim to be a church themselves,…” On Prescription Against Heretics ch.22 p.253.

Tertullian (198-220 A.D.) “We assemble to read our sacred writings, … However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God’s precepts we confirm good habits.” Tertullian’s Apology ch.39 p.46

Tertullian (208-220 A.D.) mentions the Old Testament as an “authority”. Tertullian on Modesty ch.2 p.76. He says to meditate on it in On Modesty ch.6 p.79.

Tertullian (207/208 A.D.) “Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore the ‘New Testament’ will appertain to none other than Him who promised it - if not ‘its letter’, yet ‘its spirit;’ and herein will lie it newness.” Five Books Against Marcion book 5 ch.11 p.452

Tertullian (207/208 A.D.) appealed to scripture many times for his arguments, including Tertullian’s Five Books Against Marcion book 5 ch.4 p.437

Asterius Urbanus (c.232 A.D.) was fearful in writing lest anyone think he was trying to “add some new word or precept to the doctrine of the gospel of the New Testament”. The Exordium fragment 1 vol.7 p.335

Hippolytus of Portus (222-235/236 A.D.) “There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source.” Against the Heresy of One Noetus ch.9 p.227

Hippolytus of Portus (222-235/236 A.D.) “Let us then look at the testimony of Scripture with respect to the announcement of the future manifestation of the Word.” Against the Heresy of One Noetus ch.12 p.228

Hippolytus of Portus (222-235/236 A.D.) “I have thought it right to set these matters of inquiry clearly forth to your view, drawing largely from the Holy Scriptures themselves as from a holy fountain, in order that you may not only have the pleasure of hearing them on the testimony of men, but may also be able, by surveying them in the light of (divine) authority, to glorify God in all.” Treatise on Christ and Antichrist ch.1 p.204

Theodotus the probable Montanist (ca.240 A.D.) “so also, when Scripture is read, one is helped to faith, another to morality, and a third is freed from superstition by the knowledge of things.” Excepts from Theodotus ch.28 p.47

Theodotus the probable Montanist (ca.240 A.D.) “We must, then, search the Scriptures accurately, since they are admitted to be expressed in parables, and from the names run out the thoughts which the Holy Spirit, propounding respecting things, teaches by imprinting His mind, so to speak, on the expressions” Excepts from Theodotus ch.32 p.47

Commodianus (c.240 A.D.) “In the law, the Lord of heaven, and earth, and sea has commanded, saying, Worship not vain gods made by your own hands” Instructions of Commodianus ch.2 p.203

Origen (230-235 A.D.) “3. Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say.” Letter from Origen to Gregory ch.3 p.394

Origen (240-254 A.D.) “…ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the churches to be divine.” Origen Against Celsus book 3 ch.45 p.482

Origen (225-253/254 A.D.) “If we seek to bring these words up to the Savior according to the worthiness of the Word and according to the truth, it is necessary to take the Scriptures as witnesses. For without witnesses, our interpretations and exegeses are unfaithful.” Homilies on Jeremiah Homily 1 ch.7.3 p.9

Origen (233/234 A.D.) emphasizes studying scripture. Origen On Prayer ch.29.10 p.118. See also ibid ch.6.5 p.35-36 and Origen On Prayer ch.23.3 p.78.

Origen (235 A.D.) says that God’s word is our authority. Exhortation to Martyrdom ch.2.7 p.148

Novatian (250/4-256/7 A.D.) says that we should not hesitate to declare what the Scripture does not shrink from declaring. “The truth of faith should not hesitate where the authority of Scripture has never hesitated.” Treatise Concerning the Trinity ch.12 p.621

Novatian (250/4-256/7 A.D.) “But even as we hold, and read, and believe this, thus we ought to pass over no portion of the heavenly Scriptures, since indeed also we ought by no means to reject those marks of Christ’s divinity which are laid down in the Scriptures, that we may not, by corrupting the authority of the Scriptures, be held to have corrupted the integrity of our holy faith.” Treatise Concerning the Trinity ch.30 p.642

Treatise Against Novatian (250/4-256/7 A.D.) ch.3 p.658 accusing the Novatianists of only reading instead of understanding the heavenly scriptures. It then quotes from Isaiah 42:19 as by Isaiah and Numbers 5:2 as by Moses.

Treatise Against Novatian (250/4-256/7 A.D.) ch.9 p.659 says that Scripture cries to repent.

Treatise On Rebaptism (c.250-258 A.D.) ch.1 p.667 speaks of people who are irreverently against the precept of the law and of all the Scriptures.

Treatise On Rebaptism (c.250-258 A.D.) ch.1 p.668 says it will “as is needful collect into one mass whatever passages of the Holy Scriptures are pertinent to this subject.”

Cyprian of Carthage (c.246-258 A.D.) “authority of scripture” Epistles of Cyprian Epistle 5 ch.2 p.283.

Cyprian of Carthage (c.246-258 A.D.) “Neither do I vouch for this on my own authority; but I promise it on the faith of the Holy Scriptures, and on the authority of the divine promise.” Treatises of Cyprian Treatise 8 ch.9 p.478

Cyprian of Carthage (c.246-258 A.D.) “a large number of bishops, whom their faith and the divine protection had preserved in soundness and safety, we met together; and the divine Scriptures being brought forward on both sides, we balance the decision with wholesome moderation,…” Epistles of Cyprian letter 51 ch.6 p.328.

Cyprian of Carthage (c.246-258 A.D.) “Divine Scripture proves this, when it says, …” Treatises of Cyprian Treatise 1 ch.24 p.429

Moyses, Maximum, and Nicostratus (248-257 A.D.) say “Certainly their spirits are to be cheered and to be nourished up to the season of their maturity, and they are to be instructed from the Holy Scriptures how great and surpassing a sin they [the lapsed] have committed.” Letter to Cyprian 25 ch.6 p.304

How can the scriptures have authority, if you don’t know what is and is not scripture?

Januarius of Lambesis at the Seventh Council of Carthage (258 A.D.) “According to the authority of the Holy Scriptures, …” (p.566)

Novatus of Thamaguda at the Seventh Council of Carthage (258 A.D.) p.566 under Cyprian says that “all the Scriptures give witness concerning the saving baptism”

Pontius (258 A.D.) (implied) “when he [Cyprian] had learned from the reading of Scripture certain things not according to the condition of his noviciate, but in proportion to the earliness of his faith, he immediately laid hold of what he had discovered, for his own advantage in deserving well of God.” The Life and Passion of Cyprian ch.2 p.268

Dionysius of Alexandria (246-265 A.D.) mentions “the demonstration and teaching of the Holy Scriptures”. Two books on the Promises ch.2 p.82

Dionysius bishop of Rome (259-269 A.D.) mentions “divine Scripture” in ch.1 and uses Moses in Deuteronomy [32:6] to “convict” these men. Dionysius of Rome Against the Sabellians (ANF vol.7) ch.2 p.365

Dionysius bishop of Rome (259-269 A.D.) “For the doctrine of the foolish Marcion, which cuts and divides the monarchy into three elements, is assuredly of the devil, and is not of Christ’s true disciples… For these [true disciples] indeed rightly know that the Trinity is declared in the divine Scripture, but that the doctrine that there are three gods is neither taught in the Old nor the New Testament.” Dionysius of Rome Against the Sabellians ch.1 p.365

Anatolius (270-280 A.D.) “are not only unable to make that good by the authority of Scripture, but turn also into the crime of sacrilege and contumacy, and incur the peril of their souls;” The Paschal Canon ch.7 p.148

Theonas of Alexandria (282-300 A.D.) “Let no day pass by without reading some portion of the Sacred Scriptures, at such convenient hour as offers, and giving some space to meditation. And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.9 p.161

Adamantius (c.300 A.D.) mentions the “authority of Scripture”. Dialogue on the True Faith part 5 f26 p.185

Adamantius (c.300 A.D.) “I accept all the canonical [scriptures]. Dialogue on the True Faith 5th part ch.e19 p.173. See also ibid fourth part ch.424a p.129 on Genesis 1:2.

Adamantius (c.300 A.D.) From what Scriptures do you propose to prove this?” Dialogue on the True Faith Second part ch.10 p.87

Adamantius (c.300 A.D.) “Let us be guided by the Scriptures!” Dialogue on the True Faith Fifth part b 15 p.167

Victorinus of Petau (martyred 304 A.D.) says this is what we gladly know by Scripture. Commentary on the Apocalypse from the second chapter no.18 p.347

Phileas of Thmuis (martyred 306/307 A.D.) mentions “the divine and holy Scriptures” Letter of Phileas to the People of Thmuis ch.1 p.162

Lucian of Antioch (c.300-311 A.D.) (implied) refers to Jesus as “born of a virgin, according to the Scriptures, and became man,” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.26-27

Methodius (270-311/312 A.D.) “Now the whole spiritual mediation of the Scriptures is given to us as salt which stings in order to benefit, and which disinfects, without which it is impossible for a soul, by means of reason, to be brought to the Almighty; for ‘ye are the salt of the earth,’ said the Lord to the apostles.” [Matthew 5:13] The Banquet of the Ten Virgins book 1 discourse 1 ch.1 p.311

Theophilus (events c.315 A.D.) “Habib said: I worship not a man, because the Scripture teaches me, ‘Cursed is every one that putteth his trust in man;’ [Jeremiah 17:5] but God, who took upon Him a body and became a man, Him do I worship and glorify.” Martyrdom of Habib the Deacon vol.8 p.693

Theophilus (events c.315 A.D.) “Now Habib, who was of the village of Telzeha and had been made a deacon, went secretly into the churches which were in the villages, and ministered and read the Scriptures, and encouraged and strengthened many by his words,” Martyrdom of Habib the Deacon vol.8 p.690

Peter of Alexandria (306,285-310/311 A.D.) (implied) “and in this, according to the Word, when he speaks of the day of our holy festivity, which the election hath attained; but the rest have become hardened, as said the Scripture; and after other things.” Fragment 5 : That up to the time of the destruction of Jerusalem… ch.1 p.281

Athanasius of Alexandria (318 A.D.) “But the godly teaching and the faith according to Christ brands their foolish language as godlessness. Then he quotes Genesis 1:1. Incarnation of the Word ch.3.1 p.37

Athanasius of Alexandria (318 A.D.) says scripture is an “authority”. Athanasius Against the Heathen part 3 ch.45.2 p.28

Athanasius of Alexandria (318 A.D.) “For although the sacred and inspired Scriptures are sufficient to declare the truth,—while there are other works of our blessed teachers compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know,—still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them,—the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith in Christ unreasonable.” Athanasius Against the Heathen part 1 ch.1.3 p.4

Lactantius (c.303-320/325 A.D.) says that those who conspired against Jesus were ignorant of the sacred scriptures which foretold these things many age before by His prophets. The Divine Institutes book 4 ch.18 p.119.

Eusebius of Caesarea (318-325 A.D.) shows the authority of Scripture. Eusebius’ Ecclesiastical History book 1 ch.2 p.83

Among corrupt or spurious works

pseudo-Hippolytus (after 236 A.D.) says that the scriptures were instruction for us. Discourse on the End of the World ch.21 p.247

Even among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.41 p.237 appealed to scripture to judge truth.

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.10 p.240 Peter says, “But we also can easily show many passages from them [the Scriptures] that He who made the world alone is God, and that there is none other besides Him. But if any one shall wish to speak otherwise, he also shall be able to produce proofs from them at his pleasure. For the Scriptures say all manner of things, that no one of those who inquire ungratefully may find the truth, but simply what he wishes to find, the truth being reserved for the grateful; now gratitude is to preserve our love to Him who is the cause of our being.”

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 3 ch.48 p.245 used scripture to prove his point.

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.1 p.215 says they should only believe according to the Scriptures and mentions the prophets. They do not let anyone teach unless they have first learned how the Scriptures must be used.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.42 p.203 “authority of the Scriptures”.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.75 p.134 appeals to Scripture. See also book 1 ch.68 p.95 and book 10 ch.42 p.203.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.3 p.56 appeals to scripture.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 2 ch.4 p.62 appeals to scripture.

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius appeals to scripture. Dialogue on the True Faith first part ch.2 p.36 and ch.4 p.40

Marinus (c.300 A.D.) a Bardasene, in disputing with Adamantius, said to reject philosophical speculations and be guided only by the scriptures. Dialogue on the True Faith fifth part ch.b 15 p.167

Marinus (c.300 A.D.) a Bardasene: “The teaching of Christians stands by faith and the scriptures, so we must convince or be convinced from Scriptures.” Dialogue on the True Faith in God fourth part d12 p.144

Sc2. Old Testament has God’s words; study it

Luke 4:18-19,21; Luke 6:10; 24:44

Joshua 1:8 (Law)

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 4:12

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 19:37

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Much of Acts and the Gospels. Mt 20:24-32; 21:13-19; 25:41-26:39 [61 verses]; Mark 4:36-5:2; 5:16-26; 5:38-6:3; 2 letters of 6:15; 6:16-25, 36-50; 7:3-15; (7:44 is a bit hard to make out), 7:25-8:1; 8:10-26; 8:34-9:8; 4 letters of 9:9; 9:18-31; 11:27-12:1; 12:5-8,13-19,24-28 [147 verses]; Luke 6:31-41; 6:45-7:7; 9:26-41; 9:45-10:1; 10:6-22; 10:26-11:1; 11:6-25, 28-46; 11:50-12:13 (12:9 was never written); 12:18-37; 12:42-13:1; 13:6-24; 13:29-14:10; 14:17-33 [242 verses]; John 4:51,54; 5:21,24; 10:7-25; 2 complete out of 16 letters of 10:30; 10:31-11:10; 11:18-36,42-57 [84 verses]. Acts 4:27-36; 5:10-20; (8 out of 33 letters in 5:21) 30-39; 6:7-7:2; 7:10-21; 7:32-41; 7:52-8:1; 8:14-15, 8:34-9:6; (8:37 was never written); 9:16-27; 9:35-10:2; 10:10-23, 31-41; 11:2-13; 11:24-12:6; 12:13-22; 13:6-16,25-36; 13:46-14:3; 14:15-23; 15:2-7,9-27; 15:38-16:4; 16:15-21,32-40; 17:9-17) At Acts 15:7 this scribe lost his place and repeated from Acts 15:2. [289 verses]. Referenced Matthew 21:13,16; Acts 13:34-35 (Psalms, Isaiah).

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 11:1-13; 28-40 refers to many Old Testament stories as fact. Hebrews 3:7-11 quotes Numbers and Deuteronomy

p20 - James 2:19-3:2 (6 out of 96 letters of 3:3; 3:4-9 (3rd century A.D.) appeals to Genesis 22:9-12 in James 2:21-22

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) The law and the prophets “testify” in Romans 3:21. See also appeals to Isaiah in Romans 9:27.

p70 – Matthew 2:13-16; 2:22-3:1; 11:26-27; 12:4-5; 24:3-6,12-25 (3rd century A.D.) Jesus appeals to the law. Matthew 12:5

p17 Hebrews 9:12-19 (late 3rd century) (implied) refers to Numbers 19:9,17; Exodus 24:6-8 as an authority on sacrifices.

Clement of Rome (96/98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…” 1 Clement ch.53 vol.1 p.19 (See also vol.9 p.245)

Clement of Rome (96/98 A.D.) “For thus says God: ‘Let us make man in Our image, and after Our likeness.’” 1 Clement ch.33 vol.1 p.13-14 (vol.9 p.238-239). See also quotes Isaiah 6:3 as Scripture in ch.34 vol.1 p.14 (See also vol.9 p.239)

Ignatius of Antioch (100-107/116 A.D.) “And let us also love the prophets, because they too have proclaimed the Gospel, and placed their hope in Him, and waited for Him” Letter of Ignatius to the Philadelphians ch.5 p.82

Didache (before 125 A.D.) ch.2 vol.7 p.377 discusses Exodus 20:13,14,15,16,17.

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 “For to this end the Lord endured to deliver up His flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His blood of sprinkling. For it is written concerning Him, partly with reference to Israel, and partly to us; and [The Scripture] saith thus: ‘He was wounded for our transgressions, and bruised for our iniquities: with His stripes we are healed…” (Isaiah 53:5,7)

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.138-139 quotes Exodus 31:18 and 34:28 as “Scripture says”

2 Clement (120-140 A.D.) vol.7 ch.6 p.518 (See also vol.9 p.252) “For thus also saith the Scripture in Ezekiel, ‘If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.’”

Justin Martyr (c.138-165 A.D.) quotes from Isaiah and other books in many places to establish truth in his dialogue. Dialogue with Trypho, a Jew ch.110 p.254 and many other places.

Tatian’s Diatessaron (c.172 A.D.) section 22 p.78 says that if they believed Moses they should believe Jesus.

Athenagoras (177 A.D.) says that the Holy Spirit operated in the prophets. A Plea for Christians ch.10 p.133

Melito of Sardis (170-177/180 A.D.) mentions the “Old Testament” and lists the books in fragment 4 from the Book of Extracts vol.8 p.759

Theophilus of Antioch (168-181/188 A.D.) “At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened,…” Theophilus to Autolycus book 1 ch.14 p.93. See also book 1 ch.14 p.93

Theophilus of Antioch (168-181/188 A.D.) “For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son?” Theophilus to Autolycus book 2 ch.22 p.103

Irenaeus of Lyons (182-188 A.D.) mentions the New Testament in Irenaeus Against Heresies book 5 ch.34.1 p.563, and the Old Testament on p.564

The Muratorian Canon (190-217 A.D.) p.603 mentions the Old Testament.

Clement of Alexandria (193-217/220 A.D.) quotes Numbers 6:9 as by Moses. The Instructor book 1 ch.2 p.210

Tertullian (c.213 A.D.) discusses in detail Genesis 2:21,23; 3:5,19; 4:10 then says, “This is the answer I should give in defence of the Scriptures before us, for seeming here to set forth the formation of the heaven and the earth,...” Against Hermogenes ch.32 p.495. See also Against Praxeas (c.213 A.D.) ch.12 p.607 (Genesis 1:3) ch.13 p.608 (Genesis 19:24).

Tertullian (208-220 A.D.) says concerning the law, “blessed (is) the man who shall meditate by day and by night.” Tertullian on Modesty ch.6 p.79

Tertullian (207/208 A.D.) “The form of it which He uses- ‘He that despiseth you, despiseth me’ -the Creator had also addressed to Moses: ‘Not against thee have they murmured, but against me.’” [Numbers 14:27] Five Books Against Marcion book 4 ch.24 p.388

Tertullian (207/208 A.D.) mentions the Old and New Testaments in Tertullian’s Five Books Against Marcion book 4 ch.6 p.351.

Asterius Urbanus (c.232 A.D.) mentions “the Old Testament prophets, or any of the New”. from book 3 ch.9 p.337.

Hippolytus of Portus (222-235/236 A.D.) “But not to confine ourselves to these words and arguments alone, for the purpose of convincing those who love to study the oracles of God, we shall demonstrate the matter by many other proofs. For Daniel says, ‘And these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.’” Treatise on Christ and Antichrist ch.51 p.215

Theodotus the probable Montanist (ca.240 A.D.) “The Spirit by Osee [Hosea] says,” and quotes part of Hosea 5:2. Excerpts of Theodotus ch.5 p.43. He also quotes Hosea 1:2,7,10,11; 5:2,8

Theodotus the probable Montanist (ca.240 A.D.) proves his point by quoting Deuteronomy 17:6. Excerpts of Theodotus ch.13 p.44.

Commodianus (c.240 A.D.) mentions the Old Testament claims concerning Christ. Instructions of Commodianus ch.25 p.207

Origen (240-254 A.D.) “…ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the churches to be divine.” Origen Against Celsus book 3 ch.45 p.482

Origen (c.227-240 A.D.) refers to the “Old Testament” in Origen Against Celsus book 7 ch.24 p.620. He mentions the Old and New Testaments in Origen’s Commentary on John (c.227-240 A.D.) book 5 ch.4 p.348.

Origen (233/234 A.D.) emphasizes studying the law and prophets. Origen On Prayer ch.29.10 p.118

Origen (233/234 A.D.) shows we should study the Old Testament in Origen On Prayer ch.22.1 p.72-73 and ch.23.5 p.80

Novatian (250/4-256/7 A.D.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627 and ch.30 p.642-643.

Treatise Against Novatian (250/4-256/7 A.D.) ch.3 p.658 accuses the Novatians of only reading instead of understanding the heavenly scriptures. It then quotes from Isaiah 42:19 as by Isaiah and Numbers 5:2 as by Moses.

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “plain that he is a heretic who believes on another God, or receives another Christ than Him whom the Scriptures of the Old and New Testament manifestly declare.”

Cyprian of Carthage (c.246-258 A.D.) mentions the Old Testament in Treatises of Cyprian Treatise 12 ch.4 p.509

Pelaginaus of Luperciana at the Seventh Council of Carthage (258 A.D.) quotes parts of 1 Kings 18:21 “It is written, ‘Either the Lord is God, or Baal is God.’” Spoken by p.570

Gregory Thaumaturgus (240-265 A.D.) says he was taught not to put his trust in philosophers, but in God and his prophets. Oration and Panegyric to Origen argument 15 p.36

Dionysius of Alexandria (246-256 A.D.) quotes part of Job 14:1 as scripture. From the Books on Nature fragment 3 p.86.

Dionysius bishop of Rome (259-269 A.D.) “For the doctrine of the foolish Marcion, which cuts and divides the monarchy into three elements, is assuredly of the devil, and is not of Christ’s true disciples… For these [true disciples] indeed rightly know that the Trinity is declared in the divine Scripture, but that the doctrine that there are three gods is neither taught in the Old nor the New Testament.” Dionysius of Rome Against the Sabellians ch.1 p.365

Anatolius of Alexandria (270-280 A.D.) quotes from the Old Testament to prove his case. “Accordingly, it is not the case, as certain calculators of Gaul allege, that this assertion is opposed by that passage in Exodus, where we read: ‘In the first month, on the fourteenth day of the first month, at even, ye shall eat unleavened bread until the one-and-twentieth day of the month at even. Seven days shall there be no leaven found in your houses.’ From this they maintain that it is quite permissible to celebrate the Passover on the twenty-first day of the moon; understanding that if the twenty-second day were added, there would be found eight days of unleavened bread. A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: ‘Seven days ye shall eat unleavened bread.’” ch.8 p.148

Theonas of Alexandria (282-300 A.D.) (partial, does not mention Old Testament) “Let no day pass by without reading some portion of the Sacred Scriptures, at such convenient hour as offers, and giving some space to meditation. And never cast off the habit of reading in the Holy Scriptures; for nothing feeds the soul and enriches the mind so well as those sacred studies do.” Letter of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain ch.9 p.161

Adamantius (c.300 A.D.) (implied) quotes Isaiah 53:5 as an authority to prove his point. (Adamantius is speaking) Dialogue on the True Faith First part 820a 27 p.72

Alexander of Lycopolis (301 A.D.) mentions the Old and New Scriptures in his refutation called Of the Manichaeans ch.5 p.243.

Victorinus of Petau (martyred 304 A.D.) “And the books of the Old Testament that are received are twenty-four” Commentary on the Apocalypse from the four chapter no.8 p.349

Victorinus of Petau (martyred 304 A.D.) mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John ch.15 (2nd time) p.345

Peter of Alexandria (306,285-310/311 A.D.) quotes Ecclesiastes 1:15 as “For in them is fulfilled what was spoken by the Preacher” The Canonical Epistle canon 4 p.270

Methodius (270-311/312 A.D.) mentions the Old Testament in The Banquet of the Ten Virgins discourse 10 ch.2 p.348. He specifically mentions Leviticus in The Banquet of the Ten Virgins discourse 6 ch.4 p.330

Theophilus (events c.315 A.D.) (partial) “Now Habib, who was of the village of Telzeha and had been made a deacon, went secretly into the churches which were in the villages, and ministered and read the Scriptures, and encouraged and strengthened many by his words,” Martyrdom of Habib the Deacon vol.8 p.690

Athanasius of Alexandria (318 A.D.) refers to Psalms 22:16 as one of many scriptures by “the prophets”. Incarnation of the Word ch.35.4 p.55

Athanasius of Alexandria (318 A.D.) proves his point by quoting Deuteronomy 21:23 “cursed is he who hangs on a tree.” Incarnation of the Word ch.25.2 p.49

Alexander of Alexandria (313-326 A.D.) “And to confirm this insane doctrine, playing with Holy Scripture, they [Arians] bring forward what is said in the Psalms respecting Christ:” and quote Psalm 45:7. Epistles on the Arian Heresy Epistle 1 ch.3 p.292

Eusebius of Caesarea (318-325 A.D.) (implied) proves points using the Old Testament. Eusebius’ Ecclesiastical History book 1 ch.3.4-5 p.85

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.68 p.95 appeals to the authority of the law and prophets. See also book 2 ch.38 p.107

X most Gnostics

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

Bardesan/Bardesaines of Syria (154-224/232 A.D.) (allusion) “All the Jews, who received the law through Moses, circumcise their male children on the eighth day,” He goes on to show this as another example that we should not wait on stars or astrology, but obey God. The Book of the Laws of Diverse Countries Ante-Nicene Fathers vol.8 p.733

Elchasaite Ebionites (before 236 A.D.) accepted the Old Testament. They taught that believers ought to be circumcised and live according to the law. They taught that Christ had been born on earth a number of times. This is according to Hippolytus in Refutation of All Heresies book 9 ch.9 p.132

The Ebionite Recognitions of Clement (c.211-231 A.D.) shows that the scriptures of the Jews are an authority. book 2 ch.38 p.107

Marinus (c.300 A.D.) a Bardesene, in disputing with Adamantius, appealed to the “Old Testament” and referred to David as a prophet. Dialogue on the True Faith ch.862a 20 p.173

Marinus (c.300 A.D.) a follower of Bardesanes, said that scripture said that the serpent deceived Eve, and Adamantius had no disagreement with that. Dialogue on the True Faith in God third part p.111-112.

Marinus (c.300 A.D.) a follower of Bardesanes, “Just as the Scripture says: ‘Let us make Man,’ it says, according to our image and likeness; and God took soil from the ground and fashioned Man’.” Dialogue on the True Faith in God fourth part p.145

Sc3. New Testament has God’s words; study it

Clement of Rome (96/98 A.D.) “Take up the epistle [to you Philippians] of the blessed Apostle Paul. … Truly under the inspiration of the Spirit” 1 Clement vol.1 ch.47 p.18

Ignatius of Antioch (c.100-117 A.D.) (quote) quotes 1 Thessalonians 5:17 Ignatius’ Letter to Polycarp ch.1 p.93

Ignatius of Antioch quotes one-fourth of 1 Timothy 1:1 “Jesus Christ who is our hope” Ignatius’ Letter to the Magnesians ch.1 p.64

Ignatius of Antioch (c.100-117 A.D.) (partial) Paul wrote a letter to the Ephesians according to Ignatius’ Letter to the Ephesians ch.12 p.55

Didache (120-150 A.D.) vol.7 ch.1 p.377 (quote) quotes Luke 6:30 “Give to every one that asks you, and ask it not back;”

Didache (=Teaching of the Twelve Apostles) (before 125 A.D.) vol.7 ch.1 p.377 quotes one-fourth of 1 Peter 2:11.

2 Clement (120-140 A.D.) ch.2 p.517 “And another Scripture saith,” and quotes Matthew 9:13.

2 Clement (120-140 A.D.) ch.3 p.252 quotes Matthew 10:32 as by Jesus and also alludes to Matthew 22:37.

2 Clement (120-140 A.D.) ch.4 p.252 paraphrases Matthew 7:21.

2 Clement (120-140 A.D.) ch.5 p.252 quotes Matthew 5:28 as by Jesus.

2 Clement (120-140 A.D.) ch.9 p.253 paraphrases Matthew 12:50 as by Jesus

2 Clement (120-140 A.D.) ch.13 p.254 quotes loosely Luke 6:32 as the Lord is speaking. “No thank have ye, if ye love them which love you, but ye have thank, if ye love your enemies and them which hate you.”

2 Clement (120-140 A.D.) ch.13 p.254 quotes part of Matthew 9:13 and Luke 6:32 as Scripture. “And another Scripture saith, ‘I came not to call the righteous, but sinners.” 2 Clement also refers to quotes Matthew 6:24 and Luke 16:13, in ch.16 p.252.

Polycarp (100-155 A.D.) “He [Paul], when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you [Philippians], he wrote you a letter, which, if you carefully study, you will find to be the means of building you up in that faith which has been given you, and which, being followed by hope, and preceded by love towards God, and Christ, and our neighbour, ‘is the mother of us all.’” Polycarp’s Letter to the Philippians ch.3 p.33

Polycarp (100-155 A.D.) quotes Ephesians 4:26 “For I trust that ye are well versed in the Sacred Scriptures, …It is declared then in these Scriptures, ‘Be ye angry, and sin not,’ and , ‘Let not the sun go down upon your wrath.’” (12/12 words of the verse) Polycarp’s Letter to the Philippians ch.12 p.35

Polycarp (100-155 A.D.) quotes half of 2 Thessalonians 3:15a (5 out of 9 Greek words) Polycarp’s Letter to the Philippians ch.11 p.35

Justin Martyr (c.138-165 A.D.) mentions “how the New Testament, which God formerly announced” Dialogue with Trypho, a Jew ch.51 p.221.

Justin Martyr (c.150 A.D.) “For the Apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them;” First Apology of Justin ch.66 p.185

Tatian’s Diatessaron (c.172 A.D.) in this whole work accurately copies 79% of the verses in the gospels. That is 76% of Matthew, 59% of Mark, 78% of Luke, and 97% of John. He has references to no other gospels besides these four; the word Diatessaron means “the four”.

Claudius Apollinaris of Hierapolis (160-177/180 A.D.) “Wherefore their opinion is contrary to the law, and the Gospels seem to be at variance with them.” From the Book Concerning the Passover p.772

Irenaeus of Lyons (182-188 A.D.) (implied) “We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit;” Irenaeus Against Heresies book 2 ch.28.2 p.399

+ Irenaeus of Lyons (182-188 A.D.) “Wherefore also it comes to pass, that the ‘most perfect’ among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that ‘they who do such things shall not inherit the kingdom of God.’” Irenaeus Against Heresies book 1 ch.6.1 p.324

Clement of Alexandria (193-217/220 A.D.) says “the blessed Paul” wrote and quotes 1 Corinthians 14:20. The Instructor book 1 ch.6 p.217

Tertullian (198-220 A.D.) mentions the New Testament in An Answer to the Jews ch.6 p.157.

Tertullian (207/208 A.D.) mentions the Old and New Testaments in Tertullian’s Five Books Against Marcion book 4 ch.6 p.351.

Asterius Urbanus (c.232 A.D.) mentions “the Old Testament prophets, or any of the New”. from book 3 ch.9 p.337. He also mentions the New Testament in The Exordium p.335

Hippolytus of Portus (222-235/236 A.D.) mentions the New Testament of our Savior in Commentary on Genesis 49:12-15 p.165.

Theodotus the probable Montanist (ca.240) proves his points by quoting one right after the other 2 Corinthians 4:18; Matthew 6:33,32; 27; Luke 12:25; Matthew 12:44. Excerpts of Theodotus ch.11-12 p.44

Origen (c.227-240 A.D.) mentions the New Testament. Origen’s Commentary on John book 1 ch.6 p.300. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

Origen (233/234 A.D.) “Further, since every form of nourishment is called ‘bread’ in the Scriptures, as is clear from what is written concerning Moses, that for forty days he neither ate ‘bread’ nor drank water; and since the word that nourishes is manifold and varied, for not everyone can receive the solid and strong nourishment of God’s teachings: therefore, wishing to give an athlete’s nourishment suitable to the more perfect, He says: ‘The bread that I will give is my flesh, which I will give for the life of the world.’ And a little later: ‘Except you eat the flesh of the son of man and drink His blood, you shall not have life in you.’” Origen On Prayer ch.47.4 p.95. See also (implied) Origen On Prayer ch.25.1 p.85

Novatian (250/4-256/7 A.D.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627. He proves his points by quoting Romans 1:20 and 1 Timothy 1:26 in Treatise Concerning the Trinity ch.3 p.614.

Treatise On Rebaptism (c.250-258 A.D.) mentions the Old and New Testaments ch.13 p.675. It mentions the New Testament in ch.2 p.668

Cyprian of Carthage (c.246-258 A.D.) refers to Matthew as an authority in The Treatises of Cyprian Treatise 12 book 1 ch.10-12 p.510-511.

Moyses, et al. to Cyprian (250 A.D.) proves his point by quoting in succession Matthew 10:37,38; 5:10-12; 10:18 or 21:22; Revelation 3:21; and Romans 8:35. Epistles of Cyprian Letter 25 ch.4 p.303

Nemesianus of Thubunae at the Seventh Council of Carthage (85 bishops) (258 A.D.) p.566 “That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon:” and quotes Proverbs 9:12 (Septuagint). Then he quotes Proverbs 9:19; John 3:5; Ephesians 4:3-6; John 3:6; and Galatians 5:19-21.

Caecilius of Bilta at the Seventh Council of Carthage (85 bishops) (258 A.D.) p.565 proves his point by quoting the last four out of six Greek words Ephesians 4:5.

Adamantius (c.300 A.D.) “he who does not accept the Law and the Prophets does not accept the Gospel either.” Adamantius is debating Megethius the Marcionite. Dialogue on the True Faith Second part ch.10 p.87. See also ibid part 2 867a 12 p.100.

Adamantius (c.300 A.D.) “I accept all the canonical [scriptures]. Dialogue on the True Faith 5th part ch.e19 p.173. See also ibid fourth part ch.424a p.129 on Genesis 1:2.

Adamantius (c.300 A.D.) “Let us be guided by the Scriptures!” Dialogue on the True Faith Fifth part b 15 p.167

Alexander of Lycopolis (301 A.D.) mentions the Old and New Scriptures in his refutation called Of the Manichaeans ch.5 p.243.

Victorinus of Petau (martyred 304 A.D.) mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John ch.15 (2nd time) p.345 He listed the letters of Paul in ch.16 p.345. See also ibid ch.13 p.344

Theophilus (events c.315) answers the governor’s questions by quoting Matthew 10:39 and Matthew 7:6 as Scripture to prove his point. Martyrdom of Habib the Deacon p.694

Athanasius of Alexandria (318 A.D.) “more, seeing the power of the Word, we receive a knowledge also of His good Father, as the Saviour Himself says, “He that hath seen Me hath seen the Father. But this all inspired Scripture also teaches more plainly and with more authority, so that we in our turn write boldly to you as we do, and you, if you refer to them, will be able to verify what we say.” Athanasius Against the Heathen ch.45 p.28

Alexander of Alexandria (313-326 A.D.) (implied) quotes John 10:15 to prove his argument. Epistles on the Arian Heresy Epistle 2 ch.4 p.298

Sc4. Scripture is called the word of God

Mention of the Word of God referring to Jesus is not included here.

1 Samuel 3:1,7,21

2 Samuel 22:31

1 Kings 2:27

1 Kings 12:24

1 Kings 13:1

2 Kings 23:16; 24:2

1 Chronicles 10:13; 11:3; 12:23; 15:15; 16:15; 35:6; 36:21,22;

Psalm 18:30; 33:4,6

Psalm 105:28

Psalm 119:9,11,16,17,25,28,38,-172

Psalm 138:2

Proverbs 30:5 “Do not add to his [God’s] Words, lest he rebuke you and you be found a liar.”

Word of God means just Scripture here

Mark 7:13 in speaking about Corban says, “Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.”

John 10:34-35 “Is it not written in your Law, ‘I have said you are gods’? If he called them ‘gods,’ to whom the word of God came – and the Scripture cannot be broken”

Acts 17:11,13 “Now the Bereans were of more noble character than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. (13) When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too,…”

Romans 9:6 “It is not as though God’s word had failed. For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, ‘It is through Isaac that your offspring will be reckoned.”

Galatians 6:6 “Anyone who receives instruction in the word must share all good things with his instructor”

Word of God means Scripture and/or truth

Isaiah 1:10 “Hear the word of the LORD, you rulers of Sodom; listen to the law of our God, your people of Gomorrah!”

Luke 11:28 “He [Jesus] replied, ‘Blessed rather are those who hear the word of God and obey it.’”

2 Corinthians 2:17 “Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God.”

2 Corinthians 4:2 “Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves in every man’s conscience in the sight of God.”

Colossians 1:25 “to present to you the word of God in its fullness”

Titus 2:5 ... so that no one will malign the word of God”

1 Peter 4:11 “If anyone speaks, he should do it as one speaking the very words of God.”

1 Thessalonians 2:13 “And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe.”

Hebrews 4:12 “For the word of God is sharper than any two-edged sword…” (scripture, truth)

1 Peter 1:23,25 “for you have been born again not of seed which is perishable but imperishable that is, through the living and abiding word of God. (25) But the Word of the Lord abides forever. And this is the word which was preached to you.” (NASB) (scripture, truth)

Word of God means Jesus Christ, scripture, and/or truth

1 John 2:14 (Christ, scripture, truth)

Word of God means just Jesus Christ (not included here)

Revelation 19:13 His [Jesus’] name is the Word of God.

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 2 Corinthians 4:2

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) John 10:34-35

Clement of Rome (96-98 A,D.) (partial since used as a play on words) Both these appointments, then, were made in an orderly way, according to the will of God. Having therefore received their orders, and being fully assured by the resurrection of our Lord Jesus Christ, and established in the word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the kingdom of God was at hand.” 1 Clement ch.42 p.16

Ignatius of Antioch (100-107/116 A.D.) (partial) “Now, as to Philo the deacon, of Cilicia, a man of reputation, who still ministers to me in the word of God, along with Rheus Agathopus, an elect man, who has followed me from Syria, not regarding his life,” Letter to the Philadelphians ch.11 p.85

Epistle of Barnabas (c.70-130 A.D.) ch.10 p.144 “That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.”

Justin Martyr (c.138-165 A.D.) “Then I answered, “I know that, as the word of God says, this great wisdom of God, the Maker of all things, and the Almighty, is hid from you.” Dialogue with Trypho, a Jew ch.38 p.213

Theophilus of Antioch (168-181/188 A.D.) “And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, ‘In the beginning God created the heaven and the earth.’” Theophilus to Autolycus book 2 ch.10 p.98

Theophilus of Antioch (168-181/188 A.D.) (partial) For the divine writing itself teaches us that Adam said that he had heard the voice.” Theophilus to Autolycus book 2 ch.22 p.103

Irenaeus of Lyons (182-188 A.D.) “In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: ‘For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;’” Irenaeus Against Heresies book 4 ch.26.4 p.498

Clement of Alexandria (c.195 A.D.) (implied) “For a boon so great, the greatest ever given by God to the human race, would never have been hated and rejected, had not you been carried away by custom, and then shut your ears against us; and just as unmanageable horses throw off the reins, and take the bit between their teeth, you rush away from the arguments addressed to you, in your eager desire to shake yourselves clear of us, who seek to guide the chariot of your life, and, impelled by your folly, dash towards the precipices of destruction, and regard the holy word of God as an accursed thing.” Exhortation to the Heathen ch.10 p.197

Tertullian (200-220 A.D.) “For herein is figuratively described the difference of doctrines, since in other passages also the word of God is likened unto seed.” Prescription Against Heretics ch.31 p.258

Tertullian (207/208 A.D.) “but the Lord said, ‘Yea, rather, blessed are they that hear the word of God, and keep it.’” Five Books Against Marcion book 4 ch.26 p.393

Commodianus (c.240 A.D.) (partial, does not say scripture) “Dost thou wish to see the former things which thou hast renounced? Art thou again conversant with them? What shall the Anointed One profit thee? Or if it is permitted, on account of weakness, that thou foolishly profane ... Love not the world, nor its contents. Such is God’s word, and it seems good to thee. Thou observest man’s command, and shunnest God’s.” Instructions of Commodianus ch.57 p.214

Origen (240-254 A.D.) “We acknowledge, however, although Celsus will not have it so, that we do desire to instruct all men in the word of God, so as to give to young men the exhortations which are appropriate to them, and to show to slaves how they may recover freedom of thought, and be ennobled by the word.” Origen Against Celsus book 3 ch.54 p.485

Origen (240-254 A.D.) “let us show from the holy Scriptures that the word of God also encourages” Origen Against Celsus book 6 ch.7 p.576

Cyprian of Carthage (c.246-258 A.D.) “For he labours thus because he believes-because he knows that what is foretold by God’s word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom.” Treatises of Cyprian Treatise 8 ch.8 p.478

Cyprian of Carthage (c.246-258 A.D.) “Also in Deuteronomy, the word of God to Moses: ‘Call the people together to me, ...’” Treatises of Cyprian Treatise 12 third part ch.20 p.540

Dionysius bishop of Rome (259-269 A.D.) “For I have heard that some who preach and teach the word of God among you are teachers of this opinion, who indeed diametrically, so to speak, are opposed to the opinion of Sabellius.” Against the Sabellians ch.1 p.365

Victorinus of Petau (martyred 304 A.D.) “For even the very word spoken to him testifies to him, saying, ‘Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.’ But he was not a prophet unto the nations; and thus the truthful word of God makes it necessary, which it has promised to set forth, that he should be a prophet to the nations.” Commentary on the Apocalypse from the eleventh chapter verse 5 p.354

Peter of Alexandria (306,285-311 A.D.) “and at Damascus he was let down by night in a basket by the wall, and escaped the hands of him who sought to take him. For what they set before themselves, first and foremost, was to do the work of an evangelist, and to teach the Word of God, in which, confirming the brethren, that they might continue in the faith, they said this also, “that we must out of much tribulation enter into the kingdom of God.’ For they sought not what was profitable for them, but that which was profitable for the many, that they might be saved, and that they might be enabled to say unto them many things conducing to this, that they might act suitably to the Word of God, ‘unless,’ as says the apostle, ‘the time should fail me in speaking.’” Canonical Epistle Canon 9 p.273

Methodius (270-311/312 A.D.) (implied) “For it is to be observed that the word of God says, that after the cry all the virgins arose, that is, that the dead shall be raised after the voice which comes from heaven, as also Paul intimates, that ‘the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;’ that is the tabernacles, for they died, being put off by their souls. ‘Then we which are alive shall be caught up together with them,’ meaning our souls.” Banquet of the Ten Virgins discourse 6 ch.4 p.330

Sc5. Divine Scripture

Justin Martyr (c.150 A.D.) (partial) “If, then, we all kill ourselves we shall become the cause, as far as in us lies, why no one should be born, or instructed in the divine doctrines, or even why the human race should not exist; and we shall, if we so act, be ourselves acting in opposition to the will of God.” Second Apology of Justin Martyr ch.3 p.189

Irenaeus of Lyons (182-188 A.D.) “and I shall plainly set forth from these divine Scriptures proofs to [satisfy] all the lovers of truth.” Irenaeus Against Heresies book 2 ch.35.4 p.413

Clement of Alexandria (183-202 A.D.) He who believeth then the divine Scriptures with sure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Stromata book 2 ch.2 p.349

Clement of Alexandria (199-217/220 A.D.) “And by and by I will fortify them with the divine Scriptures.” The Instructor book 3 ch.2 p.273

Clement of Alexandria (193-217/220 A.D.) calls Baruch 3:16-19 “divine scripture” The Instructor book 2 ch.3 p.247

Tertullian (198-220 A.D.) said that the chamberlain [Ethiopian eunuch] was reading “divine Scripture” On Baptism ch.18 p.678

Tertullian (208-220 A.D.) “By (the standard of) Idolatry we are measured; by her disjunctive intervention we are conjoined; to her, outjutting from our midst, we are united; the Divine Scripture has made us concorporate;” On Modesty ch.5 p.78

Hippolytus (222-235/236 A.D.) “‘And he [Daniel] wrote the dream.’ The things, therefore, which were revealed to the blessed prophet by the Spirit in visions, these he also recounted fully for others, that he might not appear to prophesy of the future to himself alone, but might be proved a prophet to others also, who wish to search the divine Scriptures.” Scholia on Daniel ch.7 verse 1 p.188

Origen (240 A.D.) quotes Micah 2:9 as “this is what the divine Scripture expresses”. Homilies on Jeremiah Homily 28 ch.5 p.264 (translated by Jerome)

Origen (c.227-240 A.D.) “Consider however, whether the divine Scriptures do not in many places teach this; as where the Saviour says, ‘Or have ye not read that which was spoken at the bush, I am the God of Abraham and the God of Isaac and the God of Jacob. He is not God of the dead but of the living.’” [Mark 12:26] Commentary on John book 2 ch.10 p.333

Novatian (250/4-256/7 A.D.) “Scripture has frequently declared Him [Christ] both Angel and God, so the same divine Scripture declares Him also both man and God.” Then Novatian quotes Genesis 32:24-27 to prove his point. Novatian Concerning the Trinity ch.19 p.630

Cyprian of Carthage (c.246-258 A.D.) “a large number of bishops, whom their faith and the divine protection had preserved in soundness and safety, we met together; and the divine Scriptures being brought forward on both sides, we balance the decision with wholesome moderation,…” Epistles of Cyprian letter 51 ch.6 p.328

Cyprian of Carthage (c.246-258 A.D.) “Divine Scripture proves this, when it says, …” Treatises of Cyprian Treatise 1 ch.24 p.429

Firmilian of Caesarea to Cyprian (256 A.D.) “so that of none more than of you does divine Scripture say, ‘A wrathful man stirreth up strifes, and a furious man heapeth up sins.” Epistles of Cyprian Letter 74 ch.24 p.396

Felix of Amacora At the Seventh Council of Carthage (258 A.D.) p.659 “Also another Felix of Amaccora said: And I myself, following the authority of the divine Scriptures,”

Dionysius of Alexandria (246-265 A.D.) “Moreover, divine Scripture calls us makers of those motions which proceed from the heart, when it calls us doers of the law of judgment and of justice.” Epistles of Dionysius Letter 4 ch.11 p.93

Dionysius bishop of Rome (259-269 A.D.) “For these indeed rightly know that the Trinity is declared in the divine Scripture,” in ch.1 and uses Moses in Deuteronomy [32:6] to “convict” these men. Dionysius of Rome Against the Sabellians (ANF vol.7) ch.2 p.365

Anatolius (270-280 A.D.) “And therefore we have said that those parties have committed no trivial offence who have ventured either on anticipating or on going beyond this number, which is given us in the divine Scriptures themselves.” ch.16 p.151

Theonas of Alexandria (282-300 A.D.) “On occasion also he will endeavour to laud the divine Scriptures, which, with marvellous care and most liberal expenditure, Ptolemy Philadelphus caused to be translated into our language;” ch.7 p.160

Phileas of Thmuis (martyred 306/307 A.D.) “Having before them all these examples and signs and illustrious tokens which are given us in the divine and holy Scriptures, the blessed martyrs who lived with us did not hesitate, but directing the eye of their soul in sincerity to that God who is over all, and embracing with willing mind the death which their piety cost them, they adhered steadfastly to their vocation.” Letter of Phileas to Thmuis ch.1 p.162

Lucian of Antioch (c.300-311 A.D.) refers to “divine Scriptures” Creed of Lucian of Antioch in The Creeds of Christendom by Philip Schaff vol.2 p.28

Athanasius of Alexandria (318 A.D.) “For the soul is made after the image and likeness of God, as divine Scripture also shews, when it says in the person of God ‘Let us make man after our Image and likeness.’” Athanasius Against the Heathen part 2 ch.34 p.22

Athanasius of Alexandria (318 A.D.) “For which of the righteous men and holy prophets, and patriarchs, recorded in the divine Scriptures, ever had his corporal birth of a virgin only?” Incarnation of the Word ch.35.2 p.54

Alexander of Alexandria (313-326 A.D.) “By saying these things, and by unfolding the divine Scriptures, we have often refuted them [Arians].” Epistles on the Arian Heresy Letter 2 ch.5 p.298

Eusebius of Caesarea (318-325 A.D.) says some heretics have “laid their hands boldly upon the Divine Scriptures, alleging that hey have corrected them.” Eusebius’ Ecclesiastical History book 5 ch.8.16 p.248. See also book 7 ch.15.4 wher ehe mentions “divine scripture”

Eusebius of Caesarea (318-325 A.D.) (implied) speaks of the divine oracles. Preparation for the Gospel book 4 ch.21 p.31

Even among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 10 ch.42 p.203 “For there are many sayings in the divine Scriptures which can be drawn to that sense which every one has preconceived for himself; and this ought not to be done.”

Sc6. Scripture is holy/sacred

Romans 1:2; 2 Timothy 3:15

(The terms “Divine Scripture” and “Holy Covenant” are not included here.)

Justin Martyr (c.148-165 A.D.) “Pay attention, therefore, to what I shall record out of the holy Scriptures, which do not need to be expounded, but only listened to.” Dialogue with Trypho, a Jew ch.55 p.222

Justin Martyr (c.138-165 A.D.) “But now, by means of the contents of those Scriptures esteemed holy and prophetic amongst you, I attempt to prove all...” Dialogue with Trypho, a Jew ch.32 p.210.

Theophilus of Antioch (168-181/188 A.D.) “Then holy Scripture gives a summary in these words: ‘This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground.’” Theophilus to Autolycus book 2 ch.19 p.102. See also book 2 ch.13 p.100.

Theophilus of Antioch (168-181/188 A.D.) “I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass” Theophilus to Autolycus book 1 ch.14 p.93

Irenaeus of Lyons (182-188 A.D.) “promised by His prophets in the holy Scriptures, concerning His Son,” Irenaeus Against Heresies book 3 ch.16.3 p.441

Polycrates of Ephesus (196 A.D.) “I … have read through all Holy Scripture, am not frightened at the things which are said to terrify us. For those who are greater than I have said, ‘We ought to obey God rather than men.’” Epistle to Victor and the Roman Church vol.8 p.774

Caius (190-217 A.D.) ch.2.1 p.601 “And perhaps what they allege might be credible, did not the Holy Scriptures contradict them.” Then he mentions earlier church writers. “I mean Justin and Miltiades, and Tatian and Clement, and many others, in all which divinity is ascribed to Christ. For who is ignorant of the books of Irenaeus and Melito, and the rest, which declare Christ to be God and man?”

Clement of Alexandria (193-217/220 A.D.) “let me act and speak In all things as Thy Holy Scriptures teach;” The Instructor book 3 To the Paedagogus p.296

Tertullian (198-220 A.D.) goes into great detail about early Christian worship. “After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing,” Tertullian’s Apology ch.39 p.47

Tertullian (208-220 A.D.) “The law of piety, sanctity, humanity, truth, chastity, justice, mercy, benevolence, modesty, remains in its entirety; in which law ‘blessed (is) the man who shall meditate by day and by night.’ About that (law) the same David (says) again: ‘The law of the Lord (is) unblameable converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes.’ Thus, too, the apostle: ‘And so the law indeed is holy, and the precept holy and most good’ -’Thou shalt not commit adultery,’ of course.” Tertullian on Modesty ch.6 p.79

Hippolytus of Portus (after 236 A.D.) speaks of Holy Scripture. Refutation of All Heresies book 1 Proemium p.10

Origen (c.227-240 A.D.) “Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it.” Origen’s Commentary on John ch.6.24 p.371

Origen (c.240 A.D.) speaks of “sacred scriptures” and then quotes Jeremiah 32:16 and Psalm 75:8. Homilies on Jeremiah homily 12 ch.2 p.112

Origen (230-235 A.D.) “3. Do you then, my son, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say.” Letter from Origen to Gregory ch.3 p.394

Origen (240-254 A.D.) “let us show from the holy Scriptures that the word of God also encourages” Origen Against Celsus book 6 ch.7 p.576

Origen (c.227-240 A.D.) “‘I am the resurrection.’ Jesus preaches to the poor those things which are laid up for the saints, calling them to the divine promises. And the holy Scriptures bear witness to the Gospel announcements made by the Apostles and to that made by our Saviour.” Commentary on John ch.1 no.10 p.302

Origen (233/234 A.D.) “And now we must prove from Sacred Scripture what we have said,” Origen On Prayer ch.9.1 p.38.

Origen (233/234 A.D.) says Scripture is sacred in Origen On Prayer ch.23.5 p.80 and ch.29.10 p.118

Origen (235 A.D.) says that scripture is sacred. Exhortation to Martyrdom ch.1.2 p.141

Treatise on Rebaptism (c.250-258 A.D.) ch.4 p.669 “Because the Holy Scripture has affirmed that they who should believe in Christ, must needs be baptized in the Spirit; so that these also may not seem to have anything less than those who are perfectly Christians;”

Treatise On Rebaptism (c.250-258 A.D.) ch.1 p.668 says it will “as is needful collect into one mass whatever passages of the Holy Scriptures are pertinent to this subject.”

Cyprian of Carthage (c.246-258 A.D.) “because he knows that what is foretold by God’s word is true, and the Holy Scripture cannot lie-” Treatises of Cyprian Treatise 8 ch.8 p.478

Cyprian of Carthage (c.246-258 A.D.) “For he labours thus because he believes-because he knows that what is foretold by God’s word is true, and that the Holy Scripture cannot lie-that unfruitful trees, that is, unproductive men, are cut off and cast into the fire, but that the merciful are called into the kingdom.” Treatises of Cyprian Treatise 8 ch.8 p.478. See also ibid Treatise 12 part 1 Heads no.4 p.507.

Cyprian of Carthage (c.246-258 A.D.) “when Holy Scripture speaks by the mouth of the prophet Ezekiel, and says, “Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you.” Epistles of Cyprian Letter 75 ch.12 p.401

Nemesianus of Thubunae at the Seventh Council of Carthage (258 A.D.) “That the baptism which heretics and schismatic bestow is not the true one, is everywhere declared in the Holy Scriptures, since there very leading men are false Christs and false prophets,…” (p.566)

Felix of Gurgites at the Seventh Council of Carthage (258 A.D.) “I judge that, according to the precepts of the holy Scriptures, he who is unlawfully baptized by heretics outside the Church, when he wishes to take refuge in the Church, should obtain the grace of baptism where it is lawfully given.” (p.571)

Pontius (258 A.D.) “For although we do not read of the day of the Lord as a year in sacred Scripture, yet we regard that space of time as due in making promise of future things.” Life and Passion of Cyprian ch.13 p.272

Gregory Thaumaturgus (240-265 A.D.) quotes half of Revelation 3:7, which is like Isaiah 22:22. “And this same principle is expressed indeed in the Holy Scriptures themselves, when it is said that only He who shutteth openeth, and no other one whatever; and what is shut is opened when the word of inspiration explains mysteries.” Oration and Panegyric to Origen argument 15 p.36

Dionysius of Alexandria (246-265 A.D.) mentions “the demonstration and teaching of the Holy Scriptures”. Two books on the Promises ch.2 p.82. See also Epistle to Bishop Basilides Canon 1 p.94.

Dionysius of Alexandria (246-265 A.D.) “However, it will be acknowledged cordially by all, that from the date of the resurrection of our Lord, those who up to that time have been humbling their souls with fastings, ought at once to begin their festal joy and gladness. But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose.” Letter to Bishop Basilides p.94

Anatolius (270-280 A.D.) ch.3 p.147 “who was one of the Seventy who translated the sacred and holy Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated his exegetical books on the law of Moses to the same kings. These writers, in solving some questions which are raised with respect to Exodus, say that all alike ought to sacrifice the Passover”

Adamantius (c.300 A.D.) “You maintain, then that figurative language has been used in regard to the term “Son of Man”? … By your [heretical] theory, either Christ is found to be a liar because He calls Himself ‘Son of Man’, although He is not man; or all the Holy Scriptures are to be understood in the spiritual sense, even if figurative language has not been used.” [Adamantius is speaking here, arguing against Megethius the Marcionite] Dialogue on the True Faith First part 808a.7 p.45. See also ibid the fifth part 12 p.164.

Phileas of Thmuis (martyred 306/307 A.D.) quotes Exodus 22:20 and 20:3 as “by the Holy Scriptures” Letter of Phileas to the People of Thmuis p.163

Methodius (270-311/312 A.D.) “for there is no contradiction nor absurdity in the Holy Scripture.” Discourse on the Resurrection part 1 ch.9 p.366

Methodius (270-311/312 A.D.) “Virginity is something supernaturally great, wonderful, and glorious; and, to speak plainly and in accordance with the Holy Scriptures, this best and noblest manner of life alone is the root of immortality” Banquet of the Ten Virgins discourse 1 ch.1 p.310

Athanasius of Alexandria (318 A.D.) “one who was named Adam in Hebrew, is described in the Holy Scriptures” Athanasius Against the Heathen ch.2 p.5

Lactantius (c.303-320/325 A.D.) “God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works.” The Divine Institutes book 7 ch.14 p.211

Lactantius (c.303-320/325 A.D.) “the writings of Holy Scripture” The Divine Institutes book 4 ch.20 p.122

Alexander of Alexandria (313-326 A.D.) “Since the body of the Catholic Church is one, and it is commanded in Holy Scripture that we should keep the bond of unanimity and peace” Epistles on the Arian Heresy Letter 2 ch.1 p.296

Eusebius of Caesarea (318-325 A.D.) says scripture is Holy. Demonstration of the Gospel book 1.5 p.8

Eusebius of Caesarea (318-325 A.D.) “as the Holy Scripture teaches, saying: "And angels came and ministered to him," and when, too, "a multitude of the heavenly host praising God said, 'Glory to God in the highest, and on earth peace, goodwill among men.' "” Demonstration of the Gospel book 4 ch.10.7

Eusebius of Caesarea (318-325 A.D.) speaks of holy scripture. Preparation for the Gospel book 4 ch.21 p.31. See also ibid book 2 ch.9 p.16 and book 3 ch.3 p.8.

Eusebius of Caesarea (318-325 A.D.) speaks of sacred scripture. Preparation for the Gospel book 5 ch.4 p.8

Eusebius of Caesarea (318-325 A.D.) “First I translated into the Greek language the names of the nations throughout the world which have Hebrew names in the sacred Scriptures.” Onomasticon ch.1 p.&&&

Eusebius of Caesarea (318-325 A.D.) “ sacred and divine Hebrew scriptures” and Ptolemy Philadelphus. Eusebius’ Ecclesiastical History book 7 ch.32.17 p.319

Sc7. We are to believe Scripture

John 2:22

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 2:22

Justin Martyr (c.138-165 A.D.) (implied) “But if I [Justin] quote frequently Scriptures, and so many of them, referring to this point, and ask you to comprehend them, you are hard-hearted in the recognition of the mind and will of God. But if you wish to remain for ever so, I would not be injured at all; and for ever retaining the same [opinions] which I had before I met with you, I shall leave you.’ And Trypho said,’ Look, my friend, you made yourself master of these [truths] with much labour and toil. And we accordingly must diligently scrutinize all that we meet with, in order to give our assent to those things which the Scriptures compel us [to believe].’” Dialogue with Trypho, a Jew ch.68 p.232

Caius (190-217 A.D.) (implied) “For either they do not believe that the divine Scriptures were dictated by the Holy Spirit, and are thus infidels; or they think themselves wiser than the Holy Spirit, and what are they then but demoniacs?” ch.3 p.602

Tertullian (198-220 A.D.) “Believe, then, your own books, and as to our Scriptures so much the more believe writings which are divine, but in the witness of the soul itself give like confidence to Nature.” The Soul’s Testimony ch.6 p.179

Hippolytus of Portus (222-235/236 A.D.) (implied) “There is, brethren, one God, the knowledge of whom we gain from the Holy Scriptures, and from no other source.” Against the Heresy of One Noetus ch.9 p.227

Hippolytus of Portus (222-235/236 A.D.) “… and learn that the Scripture deals falsely with us in nothing” Fragment 6 on Susannah ch.41 p.193

Hippolytus of Portus (222-235/236 A.D.) (partial, word of truth, not scripture) “9. ‘The words are closed up and sealed.’ For as a man cannot tell what God has prepared for the saints; for neither has eye seen nor ear heard, nor has it entered into the heart of man (to conceive) these things, into which even the saints, too, shall then eagerly desire to look; so He said to him, ‘For the words are sealed until the time of the end; until many shall be chosen and tried with fire.’ And who are they who are chosen, but those who believe the word of truth, so as to be made white thereby, and to cast off the filth of sin, and put on the heavenly, pure, and glorious Holy Spirit, in order that, when the Bridegroom comes, they may go in straightway with Him?” Scholia on Daniel book 12 from chapter 12 verse 9 p.191

Origen (240-254 A.D.) “For let him believe from our own Scriptures that Peter obtained his freedom after having been bound in prison, an angel having loosed his chains; and that Paul, having been bound in the stocks along with Silas in Philippi of Macedonia, was liberated by divine power, when the gates of the prison were opened.” Origen Against Celsus book 2 ch.34 p.445

Treatise on Rebaptism (c.250-258 A.D.) ch.4 p.669 (partial) “Because the Holy Scripture has affirmed that they who should believe in Christ, must needs be baptized in the Spirit; so that these also may not seem to have anything less than those who are perfectly Christians;”

Cyprian of Carthage (c.246-258 A.D.) “Moreover, belief in divine Scripture declares to us,” Epistles of Cyprian letter 58 ch.3 p.354

Methodius (270-311/312 A.D.) (implied) “for there is no contradiction nor absurdity in the Holy Scripture.” Discourse on the Resurrection part 1 ch.9 p.366

Sc8. We can understand Scripture

Clement of Rome (96/98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God.” 1 Clement ch.53 vol.1 p.19

Justin Martyr (c.138-165 A.D.) “Then I said again, ‘Would you suppose, sirs, that we could ever have understood these matters in the Scriptures, if we had not received grace to discern by the will of Him whose pleasure it was?’” Dialogue with Trypho, a Jew ch.119 p.258

Theophilus of Antioch (168-181/188 A.D.) “For one of the prophets whom we already mentioned, Hosea by name, said, ‘Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein.’ He, then, who is desirous of learning, should learn much.” Theophilus to Autolycus part 2 ch.38 p.110

Irenaeus of Lyons (182-188 A.D.) “From the words of Peter, therefore, which he addressed in Caesarea to Cornelius the centurion, and those Gentiles with him, to whom the word of God was first preached, we can understand what the apostles used to preach, the nature of their preaching, and their idea with regard to God.” Irenaeus Against Heresies book 3 ch.12.7 p.432

Clement of Alexandria (193-217/220 A.D.) “With the greatest clearness the blessed Paul has solved for us this question in his First Epistle to the Corinthians, writing thus: 'Brethren, be not children in understanding; howbeit in malice be children, but in understanding be men.'” The Instructor book 1 ch.6 p.217

Clement of Alexandria (193-217/220 A.D.) “But we are God-taught, and glory in the name of Christ. How then are we not to regard the apostle as attaching this sense to the milk of the babes?” The Instructor book 1 ch.6 p.219

Clement of Alexandria (193-202 A.D.) (partial, Old Testament) “and therefore it was said to the Hebrews, ‘If ye believe not, neither shall you understand;’ that is, unless you believe what is prophesied in the law, and oracularly delivered by the law, you will not understand the Old Testament, which He by His coming expounded.” Stromata book 4 ch.21 p.434

Tertullian (198-220 A.D.) “Moreover, that you may not suppose the apostle to have any other meaning, in his care to teach you, and that you may understand him seriously to apply his statement to the flesh, when he says ‘this corruptible’ and ‘this mortal,’ he utters the words while touching the surface of his own body.” On the Resurrection of the Flesh ch.51 p.584-585

Hippolytus of Portus (225-234/235 A.D.) “Wherefore he says: ‘To understand the difficulties of words; for things spoken in strange language by the Holy Spirit become intelligible to those who have their hearts right with God.’” On Proverbs p.172

Theodotus the probable Montanist (ca.240 A.D.) (partial) “As, then, the magnet, repelling other matter, attracts iron alone by reason of affinity; so also books, though many read them, attract those alone who are capable of comprehending them. For the word of truth is to some ‘foolishness,’ and to others a ‘stumbling block;’ but to a few ‘wisdom.’” Excerpts of Theodotus ch.27 p.46

Origen (c.227-240 A.D.) “The student who desires to understand the Scripture must always proceed in this careful way; he must ask with regard to each speech, who is the speaker and on what occasion it was spoken. Thus only can we discern how speech harmonizes with the character of the speaker, as it does all through the sacred books.” Origen’s Commentary on John ch.6.5 p.354

Origen (c.227-240 A.D.) “Thus we see that he who aims at a complete understanding of the Holy Scriptures must not neglect the careful examination of the proper names in it.” Origen’s Commentary on John ch.6.24 p.371

Cyprian of Carthage (c.246-258 A.D.) (implied) “That the Jews could understand nothing of the Scriptures unless they first believed in Christ. In Isaiah: ‘And if ye will not believe, neither will ye understand.’” Treatises of Cyprian Treatise 12 ch.5 p.509

Cyprian of Carthage (c/246-256 A.D.) “according to the saying of the apostle: 'For know this with understanding, that no whoremonger, nor unclean person, nor covetous man, whose guilt is that of idolatry, hath any inheritance in the kingdom of Christ and of God.'” Epistles of Cyprian Letter 51 ch.27 p.334

Dionysius of Alexandria (246-265 A.D.) “However, it will be acknowledged cordially by all, that from the date of the resurrection of our Lord, those who up to that time have been humbling their souls with fastings, ought at once to begin their festal joy and gladness. But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose.” Letter to bishop Basilides p.94

Victorinus of Petau (martyred 304 A.D.) “Therefore it behooves us diligently, and with the utmost care, to follow the prophetic announcement, and to understand what the Spirit from the Father both announces and anticipates, and how, when He has gone forward to the last times, He again repeats the former ones. And now, what He will do once for all, He sometimes sets forth as if it were done; and unless you understand this, as sometimes done, and sometimes as about to be done, you will fall into a great confusion. Therefore the interpretation of the following sayings has shown therein, that not the order of the reading, but the order of the discourse, must be understood.” Commentary on the Apocalypse from the eleventh chapter ch.8 p.355

Lactantius (c.303-320/325 A.D.) “I must now use, which I have refrained from doing in the former books. Above all things, he who desires to comprehend the truth ought not only to apply his mind to understand the utterances of the prophets, but also most diligently to inquire into the times during which each one of them existed, that he may know what future events they predicted, and after how many years their predictions were fulfilled.” The Divine Institutes book 4 ch.5 p.104

Sc9. Meditate on God’s Word/commands

Psalm 63:6; 77:3,6,12; 119:15,27,47-48,78,148

Meditate on God and His word, laws, promises, ways, wonders. Ps 104:34; 1:2; 119: 15,23,27,48,78,97,99,103,140,148; 39:3; 2 Cor 7:1; 2 Pet 1:4, and works. Ps 77:12; 143:5

-morning/night. Ps 5:3; 16:7; 63:6; 119:55,148; 92:2; 42:8; 77:6; Is26:9;Job 35:10; Gen 24:63

meditating on God pleases Him.Ps19:14;5:1;104:34 and enriches us. Js1:8; Ps1:2-3

Justin Martyr (c.150 A.D.) quotes all of Psalm 1. First Apology of Justin Martyr ch.40 p.176

Irenaeus of Lyons (182-188 A.D.) “Now the law has figuratively predicted all these, delineating man by the [various] animals: whatsoever of these, says [the Scripture], have a double hoof and ruminate, it proclaims as clean; but whatsoever of them do not possess one or other of these [properties], it sets aside by themselves as unclean. Who then are the clean? Those who make their way by faith steadily towards the Father and the Son; for this is denoted by the steadiness of those which divide the hoof; and they meditate day and night upon the words of God, that they may be adorned with good works: for this is the meaning of the ruminants.” Irenaeus Against Heresies book 5 ch.8.4 p.534

Clement of Alexandria (193-202 A.D.) “Again, he commands to eat that which parts the hoof and ruminates; ‘intimating,’ says [the Epistle of] Barnabas, ‘that we ought to cleave to those who fear the Lord, and meditate in their heart on that portion of the word which they have received, to those who speak and keep the Lord’s statutes, to those to whom meditation is a work of gladness, and who ruminate on the word of the Lord.” Stromata book 5 ch.8 p.456

Tertullian (208-220 A.D.) “The law of piety, sanctity, humanity, truth, chastity, justice, mercy, benevolence, modesty, remains in its entirety; in which law ‘blessed (is) the man who shall meditate by day and by night.’ About that (law) the same David (says) again: ‘The law of the Lord (is) unblameable converting souls; the statutes of the Lord (are) direct, delighting hearts; the precept of the Lord far-shining, enlightening eyes.’ Thus, too, the apostle: ‘And so the law indeed is holy, and the precept holy and most good’ -’Thou shalt not commit adultery,’ of course.” Tertullian on Modesty ch.6 p.79

Tertullian (207/208 A.D.) “For what could better tend to make a man happy, than having ‘his delight in the law of the Lord?’ ‘In that law would he meditate day and night.” Five Books Against Marcion book 2 ch.19 p.312

Origen (233-244 A.D.) “the point of view of those people who are zealous to studying the Scriptures and ‘meditate on the Law of the Lord day and night’” (Psalm 1:2). Homilies on Luke Homily 29 ch.2 p.159-160

Cyprian of Carthage (c.246-258 A.D.) “For that those things which are written must be done, God witnesses and admonishes, saying to Joshua the son of Nun: ‘The book of this law shall not depart out of thy mouth; but thou shalt meditate in it day and night, that thou mayest observe to do according to all that is written therein.’” Epistles of Cyprian Letter 73 ch.2 p.386

Methodius (c.270-311/312 A.D.) “If I shut my ears against detraction and slanders, and open them to the word of God, having intercourse with wise men, then have I offered up my ears to the Lord. If I keep my hands from dishonourable dealing, from acts of covetousness and of licentiousness, then are my hands kept pure to God. If I withhold my steps from going in perverse ways, then have I offered up my feet, not going to the places of public resort and banquets, where wicked men are found, but into the right way, fulfilling something of the commands. What, then, remains to me, if I also keep the heart pure, offering up all its thoughts to God; if I think no evil, if anger and wrath gain no rule over me, if I meditate in the law of the Lord day and night?” Banquet of the Ten Virgins discourse 5 ch.4 p.327

Eusebius of Caesarea (318-325 A.D.) implied) He [Moses] bids men also when lying down to sleep, and rising up, and wlaking in the way, to meditate upon the works of God, not only in word, but also by observing dictinctly their own movement and their self-consciousness…” Preparation for the Gospel book 8 ch.9 p.20

Sc10. Search the scriptures

Acts 17:11 (implied)

Irenaeus (182-188 A.D.) “Wherefore also John does appropriately relate that the Lord said to the Jews: ‘Ye search the Scriptures, in which ye think ye have eternal life; these are they which testify of me. And ye are not willing to come unto Me, that ye may have life.’ How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him?’ For if ye had believed Moses, ye would also have believed Me; for he wrote of Me;’” Irenaeus Against Heresies book 4 ch.10.1 p.473

Theodotus the probable Montanist (ca.240 A.D.) “We must, then, search the Scriptures accurately, since they are admitted to be expressed in parables, and from the names run out the thoughts which the Holy Spirit, propounding respecting things, teaches by imprinting His mind, so to speak, on the expressions” Excepts from Theodotus ch.32 p.47

Origen (c.227-240 A.D.) “Christ is written about even in the Pentateuch; He is spoken of in each of the Prophets, and in the Psalms, and, in a word, as the Saviour Himself says, in all the Scriptures. He refers us to them all, when He says: ‘Search the Scriptures, for in them ye think ye have eternal life, and these are they which testify of Me.’” Commentary on John book 5 ch.4 p.347

Athanasius of Alexandria (318 A.D.) says to Search the Scriptures. Incarnation of the Word ch.57.1 p.67

Eusebius of Caesarea (318-325 A.D.) “But whoever cares for the Saviour's bidding, "Search the Scriptures, in which ye think to have eternal life, and those are they that witness of me," let him plunge his mind in each word of the Psalm, and hunt for the exact sense of the truth expressed.” Preparation for the Gospel Fragment from the fifteenth book. Commentary on Daniel 2:31. p.&&&

Sc11. Scripture or its writers were inspired

Justin Martyr (c.150 A.D.) “And that the prophets are inspired by no other than the Divine Word, even you, as I fancy, will grant.” First Apology of Justin Martyr ch.33 p.174

Justin Martyr (c.150 A.D.) “And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, ‘I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.’” First Apology of Justin Martyr ch.35 p.174

Athenagoras (177 A.D.) (implied) But, since the voices of the prophets confirm our arguments-for I think that you also, with your great zeal for knowledge, and your great attainments in learning, cannot be ignorant of the writings either of Moses or of Isaiah and Jeremiah, and the other prophets, who, lifted in ecstasy above the natural operations of their minds by the impulses of the Divine Spirit, uttered the things with which they were inspired, the Spirit making use of them as a flute-player breathes into a flute;-what, then, do these men say? A Plea for Christians ch.9 p.133

Theophilus of Antioch (168-181/188 A.D.) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. Isaiah accordingly spoke thus: ‘Put away the evil of your doings from your souls; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.’” Theophilus to Autolycus book 3 ch.12 p.134

Clement of Alexandria (193-202 A.D.) “Accordingly, those fall from this eminence who follow not God whither He leads. And He leads us in the inspired Scriptures.” Stromata book 7 ch.16 p.553

Tertullian (198-220 A.D.) “and we read that ‘every Scripture suitable for edification is divinely inspired.’” On the Apparel of Women ch.1.3 p.16

Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. The only exception is where Paul writes “I say, and not the Lord”. Here is what Origen writes: “Consider on this point the language of St. Paul. When he declares that ‘Every Scripture is inspired of God and profitable,’ does he include his own writings? Or does he not include his dictum, ‘I say, and not the Lord,’ and ‘So I ordain in all the churches,’ and ‘What things I suffered at Antioch, at Iconium, at Lystra,’ and similar things which he writes in virtue of his own authority, and which do not quite possess the character of words flowing from divine inspiration.” Commentary on John book 1 ch.5 p.299

Cyprian of Carthage (c.246-258 A.D.) (implied) “Of this same thing, in the Acts of the Apostles, Paul says: 'It was necessary that the word of God should first be shown to you; but since ye put it from you, and judged yourselves unworthy of eternal life, lo, we turn to the Gentiles: for thus said the Lord by the Scriptures, Behold, I have set Thee a light among the nations, that Thou shouldest be for salvation even to the ends of the earth.'” Treatises of Cyprian Treatise 12 part 1 ch.21 p.514

Gregory Thaumaturgus (240-265 A.D.) (partial) says He [the Holy Spirit] inspired the prophets. Oration and Panegyric to Origen argument 15 p.36

Alexander of Lycopolis (301 A.D.) (implied) “These men, taking to themselves the Old and New Scriptures, though they lay it down that these are divinely inspired, draw their own opinions from thence; and then only think they are refuted, when it happens that anything not in accordance with these is said or done by them.” Of the Manichaeans ch.5 p.243

Athanasius of Alexandria (318 A.D.) “For although the sacred and inspired Scriptures are sufficient to declare the truth,—while there are other works of our blessed teachers compiled for this purpose, if he meet with which a man will gain some knowledge of the interpretation of the Scriptures, and be able to learn what he wishes to know,—still, as we have not at present in our hands the compositions of our teachers, we must communicate in writing to you what we learned from them,—the faith, namely, of Christ the Saviour; lest any should hold cheap the doctrine taught among us, or think faith in Christ unreasonable.” Athanasius Against the Heathen part 1 ch.1.3 p.4

Eusebius of Caesarea (318-325 A.D.) says that scripture is inspired. Preparation for the Gospel book 8 ch.22 p.28

Eusebius of Caesarea (318-325 A.D.) “7. But Luke, who was of Antiochian parentage and a physician by profession, and who was especially intimate with Paul and well acquainted with the rest of the apostles, has left us, in two inspired books, proofs of that spiritual healing art which he learned from them. One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eye witnesses and ministers of the word delivered unto him, all of whom, as he says, he followed accurately from the first. The other book is the Acts of the Apostles” Eusebius’ Ecclesiastical History book 3 ch.7 p.308

Sc12. Canon [of Scripture/truth/the church]

Galatians 6:16 rule (kanon)

“Canon” is a slightly different meaning than “scripture”. Canon, from the Greek word for a carpenter’s ruler (kanones) was applied to geometry and laws. Pythagoras even applied “standards” (kanonikoi) to the string lengths and musical tones of a lyre. Many religions have “scriptures” but only Judaism, Christianity, and Islam among classical religions have a “canon”. See Constantine’s Bible p.16-17 for more info.

The concept of an Old Testament canon was crystal clear with Melito of Sardis (170-180 A.D.) outlining which books were in the canon and which were not. He exclude sthe apocrypha and also Esther and Nehemiah. Fargement 4 from the Book of Extracts vol.8 p.759.

Tatian’s harmony of the gospels was called the Diatessaron, or “The Four”.

Irenaeus of Lyons said there can only be four gospels.

Clement of Rome (96/98 A.D.) (partial) “rule of ministry prescribed to him” 1 Clement ch.41 (vol.1) p.16

Apollonius of Ephesus (c.210 A.D.) (Implied) “Do you not think that all Scripture forbids a prophet to receive gifts and money?”

Caius (190-217 A.D.) ch.3 (implied) “The sacred Scriptures they have boldly falsified, and the canons of the ancient faith they have rejected, and Christ they have ignored, not inquiring what the sacred Scriptures say, but laboriously seeking to discover what form of syllogism might be contrived to establish their impiety. And should any one lay before them a word of divine Scripture, they examine whether it will make a connected or disjoined form of syllogism; and leaving the Holy Scriptures of God, they study geometry, as men who are of the earth, and speak of the earth, and are ignorant of Him who cometh from above.”

Clement of Alexandria (193-217/220 A.D.) “And those destitute of prudence, that is, those involved in heresies, 'I enjoin,' remarks Wisdom, saying, 'Touch sweetly stolen bread and the sweet water of theft;' the Scripture manifestly applying the terms bread and water to nothing else but to those heresies, which employ bread and water in the oblation, not according to the canon of the Church.” Stromata book 1 ch.19 p.322

Clement of Alexandria (193/217/220 A.D.) “'And what ye hear in the ear '-that is, in a hidden manner, and in a mystery (for such things are figuratively said to be spoken in the ear)-'proclaim,' He says, 'on the housetops,' understanding them sublimely, and delivering them in a lofty strain, and according to the canon of the truth explaining the Scriptures; for neither prophecy nor the Saviour Himself announced the divine mysteries simply so as to be easily apprehended by all and sundry, but express them in parables.” Stromata book 6 ch.15 p.509

Tertullian (208-220 A.D.) “But I would yield my ground to you, if the scripture of' the Shepherd,' which is the only one which favours adulterers, had deserved to find a place in the Divine canon; if it had not been habitually judged by every council of Churches (even of your own) among apocryphal and false (writings); itself adulterous, and hence a patroness of its comrades; from which in other respects, too, you derive initiation; to which, perchance, that' Shepherd,' will play the patron whom you depict upon your (sacramental) chalice, (depict, I say, as) himself withal a prostitutor of the Christian sacrament, (and hence) worthily both the idol of drunkenness, and the prize of adultery by which the chalice will quickly be followed, (a chalice) from which you sip nothing more readily than (the flavour of) the 'ewe' of (your) second repentance!” On Modesty ch.10 p.85

Tertullian (213-217 A.D.) “After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens-according to the sentence of the apostles-which not even the fathers were able to sustain, have wholly ceased: such (parts), however. as relate to righteousness not only permanently remain reserved, but even amplified; in order, to be sure, that our righteousness may be able to redound above the righteousness of the scribes and of the Pharisees.” On Monogamy ch.7 p.63

Tertullian (c.202 A.D.) “I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either.” On the Apparel of Women part 1 ch.3 p.15

Eusebius of Caesarea (318-325 A.D.) “In his ‘Origen’s] first book on Matthew’s Gospel, maintaining the Canon of the Church, he testifies that he knows only four Gospels, written as follows:” Eusebius’ Ecclesiastical History book 6 ch.25 p.273

Note that David L Dungan’s Constantine’s Bible p.29 says no early Christian writer used the term “canon of sacred scripture”. While that exact wording was not used, Tertullian was very close with “Divine Canon. “But I would yield my ground to you, if the scripture of' the Shepherd,' which is the only one which favours adulterers, had deserved to find a place in the Divine canon” On Modesty ch.10 p.85

Sc13. Dual meaning of some prophecies

Justin Martyr (c.138-165 A.D.) says, “For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place.” He gives examples from Isaiah 53. Dialogue with Trypho, a Jew ch.114 p.256

Justin Martyr (c.138-165 A.D.) says that Scripture sometimes uses metaphors, as in Psalm 8:3. Dialogue with Trypho, a Jew ch.114 p.256

Melito of Sardis (170-177/180 A.D.) “For the Lord was a lamb, like the ram which Abraham saw caught in the bush Sabec. But this bush represented the cross, and that place Jerusalem, and the lamb the Lord bound for slaughter. … For as a ram was He bound, says he concerning our Lord Jesus Christ, and as a lamb was He shorn, and as a sheep was He led to the slaughter, and as a lamb was He crucified; and He carried the cross on His shoulders when He was led up to the hill to be slain, as was Isaac by his father. But Christ suffered, and Isaac did not suffer: for he was but a type of Him who should suffer. Yet, even when serving only for a type of Christ, he smote men with astonishment and fear.” Catena on Genesis p.759

Hippolytus of Portus (222-234/5 A.D.) “That it is in reality out of the tribe of Dan, then, that that tyrant and king, that dread judge, that son of the devil, is destined to spring and arise, the prophet testifies when he says, ‘Dan shall judge his people, as (he is) also one tribe in Israel.’ But some one may say that this refers to Samson, who sprang from the tribe of Dan, and judged the people twenty years. Well, the prophecy had its partial fulfilment in Samson, but its complete fulfilment is reserved for Antichrist.” Treatise on Christ and Antichrist ch.15 p.207

Theodotus the probable Montanist (c.240 A.D.) “Our Pantenaus used to say, that prophecy utters its expressions indefinitely for the most part, and uses the present for the future, and again the present for the past. Which is also seen here. For ‘He hath set’ is put both for the past and the future. For the future, because, on the completion of this period, which is to run according to its present constitution, the Lord will come to restore the righteous, the faithful, in whom He rests, as in a tent, to one and the same unit; for all are one body, of the same race, and have chosen the fame faith and righteousness.” Excerpts of Theodotus ch.55 p.49

Sc14. Unbelievers don’t understand OT/scripture

Matthew 22:29; Mark 12:24 (Sadducees)

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Mark 12:24

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 (implied) “What, then, says Knowledge? Learn: ‘Trust,’ she says, ‘in Him who is to be manifested to you in the flesh-that is, Jesus.’ For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: ‘into the good land, a land flowing with milk and honey?’ Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, ‘Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?’”

Irenaeus of Lyons (c.160-202 A.D.) quotes Isaiah 7:9: “for Isaiah says: ‘If ye believe not, enither shall ye understand.’” Proof of Apostolic Preaching ch.3.

Clement of Alexandria (193-202 A.D.) “and therefore it was said to the Hebrews, ‘If ye believe not, neither shall you understand;’ that is, unless you believe what is prophesied in the law, and oracularly delivered by the law, you will not understand the Old Testament, which He by His coming expounded.” Stromata book 4 ch.21 p.434

Origen (240-254 A.D.) (implied) “and as now we must by means of sound reasoning refute the fallacies of Celsus, who neither understands the meaning of our Scripture, nor has the capacity of judging that the meaning of our wise men is not to be determined by those individuals who make no profession of anything more than of a (simple) faith in the Christian system, let us show that men, not to be lightly esteemed on account of their reasoning powers and dialectic subtleties, have given expression to very absurd opinions.” Origen Against Celsus book 5 ch.20 p.552

Cyprian of Carthage (c.246-258 A.D.) “In Isaiah: ‘And if ye will not believe, neither will ye understand.’” Treatises of Cyprian Treatise 12 first book ch.5 p.509

Sc15. Veil on many when read Moses/OT

2 Corinthians 3:14

Justin Martyr (c.138-165 A.D.) “‘You know,’ said I, ‘that what the prophets said and did they veiled by parables and types, as you admitted to us; so that it was not easy for all to understand the most [of what they said], since they concealed the truth by these means, that those who are eager to find out and learn it might do so with much labour.’” Dialogue with Trypho, a Jew ch.90 p.244

Clement of Alexandria (193-202 A.D.) says in 2 Corinthians, “For unto this day the same veil remains on many in the reading of the Old Testament, not being uncovered by turning to the Lord.” Stromata book 4 ch.16 p.427

Clement of Alexandria (193-202 A.D.) (partial, veiled for all) “For many reasons, then, the Scriptures hide the sense. First, that we may become inquisitive, and be ever on the watch for the discovery of the words of salvation. Then it was not suitable for all to understand, so that they might not receive harm in consequence of taking in another sense the things declared for salvation by the Holy Spirit.” Stromata book 6 ch.15 p.509. See also Stromata book 4 ch.16 p.427.

Tertullian (198-220 A.D.) (implied) “as I have said, of glory and eloquence alone, if they fell upon anything in the collection of sacred Scriptures which displeased them, in their own peculiar style of research, they perverted it to serve their purpose: for they had no adequate faith in their divinity to keep them from changing them, nor had they any sufficient understanding of them, either, as being still at the time under veil-even obscure to the Jews themselves, whose peculiar possession they seemed to be.” Tertullian’s Apology ch.47 p.52

Tertullian (207/208 A.D.) discusses the face of Moses as a figure of the veil that is on the nation still. Five Books Against Marcion book 5 ch.11 p.453

Origen (235-245 A.D.) mentions the veil when Jews read the Old Testament. Homilies on Jeremiah homily 5 ch.8.3 p.50. See also Homilies on Jeremiah homily 5 ch.7 p.49

Origen (240-254 A.D.) “And we maintain, that ‘when Moses is read, the veil is upon their heart,’ because the meaning of the law of Moses has been concealed from those who have not welcomed the way which is by Jesus Christ.” Origen Against Celsus book 5 ch.60 p.569

Origen (239-242 A.D.) mentions the veil when reading Moses. Homilies on Ezekiel homily 13 ch.2.3 p.167

Cyprian of Carthage (c.246-258 A.D.) quotes as the epistle of Paul to the Corinthians: “and even to this day, if at any time Moses is read, the veil is upon their heart.” Treatises of Cyprian Treatise 12 First part Testimonies ch.4 p.509

Eusebius of Caesarea (318-325 A.D.) says that for us the veil on Mosaic Law as been removed. Eusebius’ Ecclesiastical History book 7 ch.32.19 p.319

Among heretics

Mani (262-278 A.D.) (partial) said that Moses was from the devil. Disputation with Manes ch.29 p.202

Sc16. Some parts of the Bible are allegorical

Mark 2:22; Revelation 12

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Galatians 4:21-24 “figuratively”

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 3:14; 7:38

Justin Martyr (c.138-165 A.D.) “The marriages of Jacob were types of that which Christ was about to accomplish.” Dialogue with Trypho, a Jew ch.134 p.267. See also ibid ch.113 p.255

Justin Martyr (c.138-165 A.D.) (implied) “And it was foretold what each should be according to rank and according to fore-knowledge. Jacob served Laban for speckled and many-spotted sheep; and Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the blood and mystery of the cross. Leah was weak-eyed; for the eyes of your souls are excessively weak. Rachel stole the gods of Laban, and has hid them to this day; and we have lost our paternal and material gods. Jacob was hated for all time by his brother; and we now, and our Lord Himself, are hated by you and by all men, though we are brothers by nature. Jacob was called Israel; and Israel has been demonstrated to be the Christ, who is, and is called, Jesus.” Dialogue with Trypho, a Jew ch.134 p.267

Justin Martyr (c.138-165 A.D.) “Justin well said: Before the advent of the Lord, Satan never ventured to blaspheme God, inasmuch as he was not yet sure of his own damnation, since that was announced concerning him by the prophets only in parables and allegories.” fragment 3 in Irenaeus Against Heresies book 5 ch.26.2 p.555

Melito of Sardis (170-177/180 A.D.) “What is this strange mystery, that Egypt is struck down for destruction and Israel is guarded for salvation? Listen to the meaning of the mystery. Nothing, beloved, is spoken or made without an analogy and a sketch; for everything which is made and spoken has its analogy, what is spoken an analogy, what is made a prototype, so that whatever is made may be perceived through the prototype and whatever is spoken is clarified by the illustration.” On Pascha p.46

Theophilus of Antioch (168-181/188 A.D.) “On the fifth day the living creatures which proceed from the waters were produced, through: which also is revealed the manifold wisdom of God in these things; for who could count their multitude and very various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men’s being destined to receive repentance and remission of sins, through the water and laver of regeneration,-as many as come to the truth, and are born again, and receive blessing from God. But the monsters of the deep and the birds of prey are a similitude of covetous men and transgressors.” Theophilus to Autolycus book 2 ch.16 p.101

Irenaeus of Lyons (182-188 A.D.) “For the prophet neither speaks concerning a day which includes the space of twelve hours, nor of a year the length of which is twelve months. For even they themselves acknowledge that the prophets have very often expressed themselves in parables and allegories, and [are] not [to be understood] according to the mere sound of the words.” Irenaeus Against Heresies book 2 ch.22.1 p.390

Irenaeus of Lyons (182-188 A.D.) discusses how it is congruous that earthly things should be types of the celestial things. Irenaeus Against Heresies book 4 ch.19.1 p.486-487

Clement of Alexandria (193-202 A.D.) says that in Matthew 23 Jerusalem is interpreted as “a vision of peace”. Stromata book 1 ch.4 p.306

Clement of Alexandria (193-202 A.D.) says that Egypt and Canaan are symbols of the world. Stromata book 2 ch.10 p.358

Clement of Alexandria (193-217/220 A.D.) speaks of the symbols of scripture. The Instructor book 2 ch.13 p.266

Clement of Alexandria (c.195 A.D.) some people are figuratively wolves. Exhortation to the Heathen ch.1 p.172

Tertullian (208-220 A.D.) in the parable of the prodigal son says the elder brother represented the Jews and the younger borther the Christians. Tertullian on Modesty ch.8 p.81

Tertullian (207/208 A.D.) discusses the allegory of Isaac and Ishmael in Galatians “the two narratives of the sons of Abraham had an allegorical meaning in their course;”. Five Books Against Marcion book 3 ch.5 p.324. See also Five Books Against Marcion book 4 ch.9 p.357.

Hippolytus of Portus (222-235/236 A.D.) discusses the allegory in Revelation 12 of the woman, child, and dragon. He says the woman represents the church, and the child represents the message of Christ. Treatise on Christ and Antichrist ch.60-61 p.217

Hippolytus of Portus (222-235/236 A.D.) “There be three things which I cannot understand, and the fourth I know not: the tracks of an eagle flying,” i.e., Christ’s ascension; “and the ways of a serpent upon a rock,” i.e., that the devil did not find a trace of sin in the body of Christ;” Commentary on Proverbs p.174

Hippolytus of Portus (222-235/236 A.D.) “For as in the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne.” Discourse on the Holy Theophany ch.7 p.236

Origen (c.227-240 A.D.) “Some students do not take anything at all out of the statement that the Savior is the Word; and it is important for us to assure ourselves that we are not chargeable with caprice in fixing our attention on that notion. If it admits of being taken in a metaphorical sense we ought not to take it literally.” Origen’s Comentary on John book 1 ch.24 p.312

Origen (240-254 A.D.) mentions how some things in the Bible, such as Galatians 4:21,22,24 are allegories. Origen Against Celsus book 2 ch.3 p.430

Origen (233/234 A.D.) uses allegory to interpret the Bible. Origen On Prayer ch.16.2 p.61. See also ibid ch.26.4 p.89, 27.9 p.99 and 27.10 p.99.

Novatian (250/4-256/7 A.D.) (implied) says that the Old Testament command not to eat camel means that it condemns life crooked with crimes. On the Jewish Meats ch.3 p.647

Treatise Against Novatian (250/4-256/7 A.D.) ch.3 p.658 “That is, that that same Trinity which operated figuratively in Noah's days through the dove, now operates in the Church spiritually through the disciples.”

Firmilian (250-251 A.D.) (implied) says that abstaining from strange water (in Proverbs 9:19 LXX) refers to baptism. Epistles of Cyprian Letter 74 ch.23 p.396

Dionysius of Alexandria (246-265 A.D.) over-allegorizes part of the gospel accounts in his Commentary on the Gospel According to Luke ch.44 p.115

Adamantius (c.300 A.D.) (implied) “After he had been deprived of his cloak by his brothers, Joseph not only parted with his tunic (in harmony with what is written it the Gospel), but also provided corn, and, in time of famine, food and a very large sum of money.” Dialogue on the True Faith first part ch.e18 p.61.

Victorinus of Petau (martyred 304 A.D.) (implied) “On the fourth day He made two lights in the heaven, the greater and the lesser, that the one might rule over the day, the other over the night,” - the lights of the sun and moon and He placed the rest of the stars in heaven, that they might shine upon the earth, and by their positions distinguish the seasons, and years, and months, and days, and hours. Now is manifested the reason of the truth why the fourth day is called the Tetras, why we fast even to the ninth hour, or even to the evening, or why there should be a passing over even to the next day. Therefore this world of ours is composed of four elements-fire, water, heaven, earth. These four elements, therefore, form the quaternion of times or seasons. The sun, also, and the moon constitute throughout the space of the year four seasons-of spring, summer, autumn, winter; and these seasons make a quaternion. And to proceed further still from that principle, lo, there are four living creatures before God’s throne, four Gospels, four rivers flowing in paradise; four generations of people from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God; and four living creatures, viz., a man, a calf, a lion, an eagle; and four rivers, the Pison, the Gihon. the Tigris, and the Euphrates. The man Christ Jesus, the originator of these things whereof we have above spoken, was taken prisoner by wicked hands, by a quaternion of soldiers. Therefore on account of His captivity by a quaternion, on account of the majesty of His works,-that the seasons also, wholesome to humanity, joyful for the harvests, tranquil for the tempests, may roll on,-therefore we make the fourth day a station or a supernumerary fast. Victorinus On the Creation of the World p.341

Methodius (270-311/312 A.D.) discusses how Eve being “bone of my bones and flesh of my flesh” is an allegory of the Lord and His church. Banquet of the Ten Virgins discourse 3 ch.1 p.316-317. See also Banquet of the Ten Virgins discourse 9 ch.1 p.345 for a discussion of the Passover and Christ.

Lactantius (c.303-320/325 A.D.) says the Passover lamb “was an image of things to come. For Christ was the white lamb without spot” and mentions the slaying of the Passover lamb is a figure of the passion. The Divine Institutes book 4 ch.26 p.129.

Eusebius of Caesarea (318-325 A.D.) says that some of the things Moses built were allegories with the true meaning fulfilled in Christ. Eusebius’ Ecclesiastical History book 1 ch.3 p.85

Among heretics

Mani (262-278 A.D.) said that a parable had a figure of souls. Disputation with Manes ch.25 p.198

m Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius first says that scripture should be understood in a literal, not spiritual sense. Then he says it should be in a spiritual sense. Dialogue on the True Faith first part ch.7 p.44, then ch.7 p.45

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 2 ch.16 p.231 says that Noah’s raven and dove symbolized two forms of spirits.

Sc17. Lion both good and bad in scripture

Good: Revelation 5:5

Bad: 1 Peter 5:8

Justin Martyr (c.138-165 A.D.) “Judah is a lion’s whelp; from the germ, my son, thou art sprung up. Reclining, he lay down like a lion, and like [a lion’s] whelp: who shall raise him up? A ruler shall not depart from Judah, or a leader from his thighs, until that which is laid up in store for him shall come; and he shall be the desire of nations, binding his foal to the vine, and the foal of his ass to the tendril of the vine.” Dialogue with Trypho the Jew ch.52 p.221

Justin Martyr (c.138-165 A.D.) “Or He meant the devil by the lion roaring against Him: whom Moses calls the serpent, but in Job and Zechariah he is called the devil, and by Jesus is addressed as Satan, showing that a compounded name was acquired by him from the deeds which he performed.” Dialogue with Trypho the Jew ch.103 p.251

Justin Martyr (c.138-165 A.D.) “They opened their mouth upon me like a roaring lion,’ designates him who was then king of the Jew, and was called Herod, a successor of the Herod who, when Christ was born, slew all the infants in Bethlehem born about the same sime,” Dialogue with Trypho, a Jew ch.103 p.250-251

Hippolytus (222-235/236 A.D.) “Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence.” Treatise on Christ and Antichrist ch.6 p.206

Origen (239-242 A.D.) says the lion is both good and bad in scripture. Homilies on Ezekiel homily 11 ch.3.2 p.141 and 12.4.1 p.152

Origen (c.250 A.D.) speaks of a metaphorical lion that lies in wait for some. Homilies on Psalms Psalm 36 homily 2 ch.8 p.100

Cyprian of Carthage (c.246-258 A.D.) “and that He Himself [Christ] is the Lion of the tribe of Judah, and should couch sleeping in His passion, and should rise up, and should Himself be the hope of the Gentiles.” Epistles of Cyprian Letter 62 ch.6 p.360

Cyprian of Carthage (c.246-258) “And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals.” Treatises of Cyprian Treatise 12 second book ch.11 p.520.

Cyprian of Carthage (c.246-258 A.D.) “Apostle Peter, in his epistle, forewarns and teaches, saying, ‘Be sober, and watch; because your adversary the devil, as a roaring lion, goeth about seeking any one to devour.’ [1 Peter 5:8]” Treatises of Cyprian Treatise 10 ch.1 p.491

Sc18. Don’t twist/corrupt meaning of scripture

2 Peter 3:16

Just false knowledge or false teaching are not counted here.

twist

Justin Martyr (c.138-165 A.D.) “Now, if you know certain amongst us to be of this sort, do not for their sakes blaspheme the Scriptures and Christ, and do not assiduously strive to give falsified interpretations.” Dialogue with Trypho, a Jew ch.82 p.240

Irenaeus of Lyons (182-188 A.D.) “Then, again, collecting a set of expressions and names scattered here and there [in Scripture], they twist them, as we have already said, from a natural to a non-natural sense. In so doing, they act like those who bring forward any kind of hypothesis they fancy, and then endeavour to support them out of the poems of Homer, so that the ignorant imagine that Homer actually composed the verses bearing upon that hypothesis, which has, in fact, been but newly constructed; and many others are led so far by the regularly-formed sequence of the verses, as to doubt whether Homer may not have composed them.” Irenaeus Against Heresies book 1 ch.9.4 p.330

Irenaeus of Lyons (182-188 A.D.) “In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: ‘For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;’” Irenaeus Against Heresies book 4 ch.26.4 p.498

Irenaeus of Lyons (182-188 A.D.) mentions that two Jewish proselytues, Theodotion (about 129 A.D.) and Aquila of Pontus (181 A.D.) wrote Greek translations of the Old Testament where in Isaiah 7:14 they translated “Behold, a young woman shall conceive…” Irenaeus Against Heresies book 3 ch.21.1 p.451

Caius (190-217 A.D.) “The sacred Scriptures they have boldly falsified, and the canons of the ancient faith they have rejected, and Christ they have ignored, not inquiring what the sacred Scriptures say, but laboriously seeking to discover what form of syllogism might be contrived to establish their impiety. And should any one lay before them a word of divine Scripture, they examine whether it will make a connected or disjoined form of syllogism;” ch.3 p.602

Clement of Alexandria (193-202 A.D.) “And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature.” Stromata book 7 ch.16 p.551

Tertullian (198-220 A.D.) “Then, again, questions very often are suggested by occasional and isolated terms, just as much as they are by connected sentences. Thus, because of the apostle’s expression, ‘that mortality may be swallowed up of life’ -in reference to the flesh-they wrest the word swallowed up into the sense of the actual destruction of the flesh; as if we might not speak of ourselves as swallowing bile, or swallowing grief, meaning that we conceal and hide it, and keep it within ourselves.” On the Resurrection of the Flesh ch.54 p.587-588

Tertullian (198-220 A.D.) “Now this heresy of yours does not receive certain Scriptures; and whichever of them it does receive, it perverts by means of additions and diminutions, for the accomplishment of it own purpose; and such as it does receive, it receives not in their entirety; but even when it does receive any up to a certain point as entire, it nevertheless perverts even these by the contrivance of diverse interpretations. Truth is just as much opposed by an adulteration of its meaning as it is by a corruption of its text. Their vain presumptions must needs refuse to acknowledge the (writings) whereby they are refuted. They rely on those which they have falsely put together, and which they have selected, because of their ambiguity. Though most skilled in the Scriptures, you will make no progress, when everything which you maintain is denied on the other side, and whatever you deny is (by them) maintained. As for yourself, indeed, you will lose nothing but your breath, and gain nothing but vexation from their blasphemy.” On Prescription Against Heretics ch.17 p.251

Tertullian (208-220 A.D.) says that unlike some they do not twist scripture. Tertullian on Modesty ch.8 p.82

Origen (240-254 A.D.) “And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus.” Origen Against Celsus book 2 ch.27 p.443

Novatian (250-257/258 A.D.) “Whence they who presume Christ the Son of God and man to be only man, and not God also, do so in opposition to both Old and New Testaments, in that they corrupt the authority and the truth both of the Old and New Testaments.” Concerning the Trinity ch.17 p.627

Treatise Against Novatian (250/4-256/7 A.D.) ch.2 p.658 “Hear, therefore, O Novatians, among whom the heavenly Scriptures are read rather than understood; well, if they are not interpolated. For your ears are closed, and your hearts darkened, seeing that ye admit no light from spiritual and saving warnings; as Isaiah says, ‘The servants of God are blinded.’ And deservedly blinded, because the desire of schismatics is not in the law;”

Cyprian of Carthage (c.246-258 A.D.) (partial, he does not mention scripture) “He has invented heresies and schisms, whereby he might subvert the faith, might corrupt the truth, might divide the unity.” Treatises of Cyprian Treatise 1 ch.3 p.422

Methodius (270-311/312 A.D.) “For men who are incontinent in consequence of the uncontrolled impulses of sensuality in them, dare to force the Scriptures beyond their true meaning, so as to twist into a defence of their incontinence the saying, ‘Increase and multiply;’ and the other, ‘Therefore shall a man leave his father and his mother;’ and they are not ashamed to run counter to the Spirit, but, as though born for this purpose, they kindle up the smouldering and lurking passion, fanning and provoking it; and therefore he, cutting off very sharply these dishonest follies and invented excuses, and having arrived at the subject of instructing them how men should behave to their wives, showing that it should be as Christ did to the Church, ‘who gave Himself for it, that He might sanctify and cleanse it by the washing of water by the Word,’” Banquet of the Ten Virgins discourse 3 ch.10 p.320

Methodius (270-311/312 A.D.) “those who adulterate the truth, who, corrupting the Scriptures by false doctrines, bring forth an imperfect and immature wisdom, mixing their error with piety.’” Banquet of the Ten Virgins discourse 2 ch.3 p.314

Methodius (270-311/312 A.D.) says the Jews misinterpreted scriptures about the Messiah. Banquet of the Ten Virgins Discourse 9 ch.1 p.344

Eusebius of Caesarea (318-325 A.D.) says some heretics have “laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them.” Eusebius’ Ecclesiastical History book 5 ch.8.16 p.248

Sc19. Acknowledge Bible copyist errors

(Issues of canonicity are not included here)

Justin Martyr (c.138-165 A.D.) says that the Jews misquoted Psalm 96 because the left out the phrase “from the wood”. Actually it is Justin who is mistaken here, and the Hebrew Masoretic text does not have “from the wood”. Dialogue with Trypho, a Jew ch.73 p.235

Justin Martyr (c.138-165 A.D.) “My friends, I now refer to the Scriptures as the Seventy have interpreted them; for when I quoted them formerly as you possess them, I made proof of you [to ascertain] how you were disposed.” Dialogue with Trypho, a Jew ch.87 p.268

Irenaeus of Lyons (182-188 A.D.) “this interpretation [of the seventy] of these Scriptures was made prior to our Lord’s descent [to earth], and came into being before the Christians appeared-for our Lord was born about the forty-first year of the reign of Augustus; but Ptolemy was much earlier, under whom the Scriptures were interpreted;-[since these things are so, I say, ] truly these men are proved to be impudent and presumptuous, who would now show a desire to make different translations, when we refute them out of these Scriptures, and shut them up to a belief in the advent of the Son of God.” Irenaeus Against Heresies book 3 ch.21.3 p.452

Caius (190-217 A.D.) says that heretics boldly falsified scripture. ch.3 p.602 “But as to those men who abuse the arts of the unbelievers to establish their own heretical doctrine, and by the craft of the impious adulterate the simple faith of the divine Scriptures, what need is there to say that these are not near the faith? For this reason is it they have boldly laid their hands upon the divine Scriptures, alleging that they have corrected them. And that I do not state this against them falsely, any one who pleases may ascertain. For if any one should choose to collect and compare all their copies together, he would find many discrepancies among them. The copies of Asclepiades, at any rate, will be found at variance with those of Theodotus. And many such copies are to be had, because their disciples were very zealous in inserting the corrections, as they call them, i.e., the corruptions made by each of them. And again, the copies of Hermophilus do not agree with these; and as for those of Apollonius, they are not consistent even with themselves. For one may compare those which were formerly prepared by them with those which have been afterwards corrupted with a special object, and many discrepancies will be found. And as to the great audacity implied in this offence, it is not likely that even they themselves can be ignorant of that. For either they do not believe that the divine Scriptures were dictated by the Holy Spirit, and are thus infidels; or they think themselves wiser than the Holy Spirit, and what are they then but demoniacs? Nor can they deny that the crime is theirs, when the copies have been written with their own hand; nor did they receive such copies of the Scriptures from those by whom they were first instructed in the faith, and they cannot produce copies from which these were transcribed. And some of them did not even think it worth while to corrupt them; but simply denying the law and the prophets for the sake of their lawless and impious doctrine, trader pretexts of grace, they sunk down to the lowest abyss of perdition.”

Tertullian (198-220 A.D.) says that heretics corrupted scripture. On Prescription Against Heretics ch.17 p.251.

Tertullian (207-220 A.D.) says that John 1:18 says “Who” should be singular not plural. Scholars today generally say the opposite though. “I shall make more use of this passage after I have confuted those who have tampered with it. They maintain that it was written thus (in the plural) Who were born, …” On the Flesh of Christ ch.19 p.537

Hippolytus of Portus (222-234/245 A.D.) Eusebius’s Ecclesiastical History book 6 ch.22 says that Hippolytus wrote on the Hexaemeron. ANF vol.5 p.163 footnote.

Origen (235-245 A.D.) discusses manuscript variants in Homilies on Jeremiah homily 14 ch.3.1 p.137 and homily 16 ch.10.1. p.177

Origen (235-235 A.D.) discusses a variant in the Septuagint on Jeremiah 16:17. Homilies on Jeremiah homily 16 ch.5.2 p.172

Origen (c.227-240 A.D.) “as we have been at pains to learn from the Hebrews, comparing our own copies with theirs which have the confirmation of the versions, never subjected to corruption, or Aquila and Theodotion and Symmachus. We add a few instances to encourage students to pay more attention to such points. One of the sons of Levi, the first, is called Geson in most copies, instead of Gerson….. The second son of Juda [Judah], again, has with us the name Annan, but with the Hebrews Onan, ‘their labour.’ Once more, in the departures of the children of Israel in Numbers, we find, ‘They departed from Sochoth and pitched in Buthan’; but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue, as in the account of the partition of the country in Joshua, and in the first Book of Chronicles from the beginning down to, say, the passage about Dan, and similarly in Ezra.” Origen’s Commentary on John book 6 ch.24 p.371

Origen (c.227-240 A.D.) “In the matter of proper names the Greek copies are often incorrect, and in the Gospels one might be misled by their authority. The transaction about the swine, which were driven down a steep place by the demons and drowned in the sea, is said to have taken place in the country of the Gerasenes. Now, Gerasa is a town of Arabia, and has near it neither sea nor lake. And the Evangelists would not have made a statement so obviously and demonstrably false; for they were men who informed themselves carefully of all matters connected with Judaea. But in a few copies we have found, ‘into the country of the Gadarenes; ‘and, on this reading, it is to be stated that Gadara is a town of Judaea, in the neighbourhood of which are the well-known hot springs, and that there is no lake there with overhanging banks, nor any sea.” Commentary on John book 6 ch.24 p.371

Origen (233-244 A.D.) on Luke 14:19 discusses the variant “I ask you” vs. “and for this reason am unable to come” Homilies on Luke fragment 212 p.213

Origen (c.227-240 A.D.) quotes Esther 4:22 as “in the Esther of the Septuagint” Origen’s Commentary on John book 2 ch.7 p.330.

Origen (c.227-240 A.D.) (implied) quotes Matthew 16:20 as “Matthew, then according to some of the manuscripts” Origen’s Commentary on Matthew book 12 ch.15 p.459.

Methodius (270-311/312 A.D.) “Since, then, it is clear, and all testify, that those who are born of adultery do come to perfection, we must not imagine that the Spirit was teaching respecting conceptions and births, but rather perhaps concerning those who adulterate the truth, who, corrupting the Scriptures by false doctrines, bring forth an imperfect and immature wisdom, mixing their error with piety.’” Banquet of the Ten Virgins discourse 2 ch.3 p.314

Eusebius of Caesarea (318-325 A.D.) “But if there should seem to any one to be a disagreement in respect to the name of the king, the time at least and the events show that the same person is meant, whether the change of name has been caused by the error of a copyist, or is due to the fact that he, like so many, bore two names.” Eusebius’ Ecclesiastical History book 2 ch.10.8 p.112.

Eusebius of Caesarea (318 A.D.) mentions Aquila and Theodotion’s translations in Preparation for the Gospel book 8 ch.37 p.16.

Among corrupt or spurious works

pseudo-Hippolytus (after 235 A.D.) (doubtful authorship) “But again, as we found in the Seventy, and in Theodotion, and in Symmachus, in some psalms, and these not a few, the word diaphalmu inserted, we endeavoured to make out whether those who placed it there meant to mark a change at those places in rhythm or melody, or any alteration in the mode of instruction, or in thought, or in force of language. Commentary on Psalms ch.8 p.201

Among heretics

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.5 p.216 says some have corrupted books

The Ebionite Clementine Homilies (-188 A.D. - uncertain date) homily 2 ch.38 vo.8 p.236 says that heretics falsified scripture.

Sc20. Some corrupted [copies of] scripture

This includes both changed the Christian scriptures and those who made their own books taking pieces of Christian scriptures.

Justin Martyr (c.138-165 A.D.) has a quote he says is from Jeremiah. Dialogue with Trypho, a Jew ch.72 p.234-235. He says the Jews cut this out of their scriptures. Here is the quote “And from the sayings of Jeremiah they have cut out the following: ‘I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.’ And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: ‘The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.’” “Irenaeus quotes this as from Jeremiah in Irenaeus Against Heresies book 2 ch.22 and as by Isaiah in Irenaeus Against Heresies book 3 ch.20.

Dionysius of Corinth (170 A.D.) “It is not wonderful, then, if some have attempted to adulterate the Lord’s writings, when they have formed designs against those which are not such.” p.765

Irenaeus of Lyons (182-188 A.D.) “And there was nothing astonishing in God having done this,-He who, when, during the captivity of the people under Nebuchadnezzar, the Scriptures had been corrupted, and when, after seventy years, the Jews had returned to their own land, then, in the times of Artaxerxes king of the Persians, inspired Esdras the priest, of the tribe of Levi, to recast all the words of the former prophets, and to re-establish with the people the Mosaic legislation.” Irenaeus Against Heresies book 3 ch.21.2 p.451

Clement of Alexandria (193-202 A.D.) (partial, interpret it wrong, but do not change the words) “And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature.”. Stromata book 7 ch.16 p.531

Tertullian (198-220 A.D.) says that heretics corrupted scripture. On Prescription Against Heretics ch.17 p.251

Tertullian (198-220 A.D.) “What Pontic mouse [Marcion] ever had such gnawing powers as he who has gnawed the Gospels to pieces? Verily, O Euxine, thou hast produced a monster more credible to philosophers than to Christians.” Five Books Against Marcion book 1 ch.1 p.272

Origen (.225-253/254 A.D.) “Now I know of no others who have altered the Gospel, save the. followers of Marcion, and those of Valentinus, and, I think, also those of Lucian. But such an allegation is no charge against the Christian system, but against those who dared so to trifle with the Gospels. And as it is no ground of accusation against philosophy, that there exist Sophists, or Epicureans, or Peripatetics, or any others, whoever they may be, who hold false opinions; so neither is it against genuine Christianity that there are some who corrupt the Gospel histories, and who introduce heresies opposed to the meaning of the doctrine of Jesus.” Origen Against Celsus book 2 ch.27 p.443

Origen (239-242 A.D.) “those who have corrupted the apostolic Scriptures” Homilies on Ezekiel homily 1 ch.7.2 p.37

Adamantius (c.300 A.D.) says that Marcion has corrupted scripture. Dialogue on the True Faith second part 829a.12 p.89.

Among heretics

The Ebionite Clementine Homilies (-188 A.D. - uncertain date) homily 2 ch.38 vo.8 p.236 says that heretics falsified scripture.

Revised Valentinian Tripartite Tract (200-250 A.D.) part 2 ch.12 p.91 says some accepted scripture in an altered way.

Sc21. God’s Word/Law is sweeter than honey

Psalm 19:10; 119:103

Justin Martyr (c.138-165 A.D.) “And that we, who have been made wise by them, confess that the statutes of the Lord are sweeter than honey and the honey-comb,” Dialogue with Trypho the Jew ch.30 p.209

Clement of Alexandria (193-217/220 A.D.) “‘sweet is the Word that gives us light, previous above gold and gems; it is to be desired above honey and the honey-comb.’” Exhortation to the Heathen ch.11 p.203

Tertullian (207/208 A.D.) “The utterances of the Lord are sweeter than honey and honeycombs.” Five Books Against Marcion book 4 ch.17 p.373

Origen (239-242 A.D.) “let us hear how sweet are God’s words to him who understands, who says: ‘How sweet are God’s words to my taste!’” (Psalm 119:103). Homilies on Ezekiel homily 12 ch.1.1 p.147

Old and NEw Testaments

On1. The Law was excellent or good

Psalm 119:39

Romans 7:12-13,16 The Law was holy and good.

1 Timothy 1:8

1 Timothy 4:4 (partial, everything God created is good)

Justin Martyr (c.138-165 A.D.) “I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; and what was appointed to be performed by reason of the hardness of the people’s hearts; was similarly recorded, and done also by those who were under the law.” Dialogue with Trypho, a Jew ch.45 p.217

Theophilus of Antioch (168-181/188 A.D.) “God, being mindful of them, and doing marvellous and strange miracles by the hand of Moses, delivered them, and led them out of Egypt, leading them through what is called the desert; whom He also settled again in the land of Canaan, which afterwards was called Judaea, and gave them a law, and taught them these things. Of this great and wonderful law, which tends to all righteousness, the ten heads are such as we have already rehearsed.” Theophilus to Autolycus book 3 ch.9 p.114

Irenaeus of Lyons (182-188 A.D.) (partial) “to do it,-some do justly receive praise even among men who are under the control of good laws (and much more from God), and obtain deserved testimony of their choice of good in general, and of persevering therein; but the others are blamed, and receive a just condemnation, because of their rejection of what is fair and good.” Irenaeus Against Heresies book 4 ch.37.2 p.519

Clement of Alexandria (193-202 A.D.) “‘And we know that the law is good, if a man use it lawfully.’ ‘Desiring to be teachers of the law, they understand,’ says the apostle, ‘neither what they say, nor whereof they affirm.’” Stromata book 1 ch.27 p.340

Clement of Alexandria (193-202 A.D.) (partial) the law came from God. Stromata book 2 ch.7 p.354

Clement of Alexandria (193-217/220 A.D.) says that the law was good. The Instructor book 1 ch.8 p.228

Tertullian (208-220 A.D.) says the law was unblameable. Tertullian on Modesty ch.6 p.76

Tertullian (198-220 A.D.) “However, by the support which he gave to the law, he affirmed that the law was good. For no one permits himself in the support of an evil thing.” Five Books Against Marcion book 4 ch.9 p.357

Origen (240-254 A.D.) “Paul in like manner, when he wishes to disparage the law taken literally, says, ‘If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious?’ But when in another place he wishes to praise and recommend the law, he calls it ‘spiritual,’ and says, ‘We know that the law is spiritual;’ and, ‘Wherefore the law is holy, and the commandment holy, and just, and good.’” Origen Against Celsus book 7 ch.20 p.619

Adamantius (c.300 A.D.) “Yes, and it is clear and indisputable that he [the apostle] knew the law and its ordinances, for he says, ‘Therefore the Law indeed is holy; and the commandment holy, just and good.” (Adamantius is speaking) Dialogue on the True Faith Second part ch.20 p.105

Among heretics

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.1 p.215 (implied) “For his countrymen keep the same rule of monarchy and polity everywhere, being unable in any way to think otherwise, or to be led out of the way of the much-indicating Scriptures. For, according to the rule delivered to them, they endeavour to correct the discordances of the Scriptures, if any one, haply not knowing the traditions, is confounded at the various utterances of the prophets. Wherefore they charge no one to teach, unless he has first learned how the Scriptures must be used. And thus they have amongst them one God, one law, one hope.”

On2. The law is/was spiritual

Romans 7:14a “For we know that the law is spiritual”

Irenaeus (182-188 A.D.) “For as the law was spiritual, it merely made sin to stand out in relief, but did not destroy it. For sin had no dominion over the spirit, but over man.” Ireneaus Against Heresies book 3 ch.18.7 p.448

Clement of Alexandria (193-202 A.D.) “since, in truth, the law is spiritual and leads to felicity.” Stromata book 1 ch.26 p.339

Tertullian (207/208 A.D.) “It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing the nation's hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience: for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort.” Five Books Against Marcion book 2 ch.19 p.312

Origen (233/234 A.D.) “For in ourselves also we are to strive, hearing the spiritual law with spiritual ears, that barrenness or sterility may not arise, but that we may like Hannah and Hezekiah be heard, being freed from barrenness or sterility, and like Mordecai and Esther and Judith be delivered from plotting enemies-in our case the spiritual powers of evil.” Origen on Prayer ch.13.2 p.49

Novatian (250/4-256/7 A.D.) “we who say that the law is spiritual do not include within these lineaments of our bodily nature any mode or figure of the divine majesty, but diffuse that” Treatise Concerning the Trinity ch.6 p.616

On3. Law a shadow of the gospel/things to come

Colossians 2:17; Hebrews 8:5; 10:1

Clement of Alexandria (193-217/220 A.D.) (implied) “Presently, therefore, Moses prophetically, giving place to the perfect Instructor the Word, predicts both the name and the office of Instructor, and committing to the people the commands of obedience, sets before them the Instructor. ‘A prophet,’ says he, ‘like Me shall God raise up to you of your brethren,’ pointing out Jesus the Son of God, by an allusion to Jesus the son of Nun; for the name of Jesus predicted in the law was a shadow of Christ.” The Instructor book 1 ch.7 p.224

Tertullian (207/208 A.D.) “The shadow, therefore, is His to whom belongs the body also; in other words, the law is His, and so is Christ. If you separate the law and Christ, assigning one to one god and the other to another, it is the same as if you were to attempt to separate the shadow from the body of which it is the shadow. Manifestly Christ has relation to the law, if the body has to its shadow.” Five Books Against Marcion book 5 ch.19 p.471-472

Origen (c.227-240 A.D.) “which things those of old worshipped the type and the shadow, and what things were real of the things narrated in the histories which ‘happened to them in the way of type,’ but these things ‘were written for our sakes, upon whom the ends of the ages have come.’ With whomsoever, then, Christ has sojourned, he worships God neither at Jerusalem nor on the mountain of the Samaritans; he knows that God is a spirit, and worships Him spiritually, in spirit and in truth; no longer by type does he worship the Father and Maker of all.” Origen’s Commentary on John book 1 ch.8 p.301

Origen (c.227-240 A.D.) “‘For our Passover also was sacrificed for us, namely, Christ; ‘he does not say, ‘The Passover of the Lord was sacrificed, even Christ.’ To this we must say, either that the Apostle simply calls the passover our passover because it was sacrificed for us, or that every sacrifice which is really the Lord’s, and the passover is one of these, awaits its consummation not in this age nor upon earth, but in the coming age and in heaven when the kingdom of heaven appears. As for those feasts, one of the twelve prophets says, ‘What will ye do in the days of assembly, and in the days of the feast of the Lord? ‘But Paul says in the Epistle to the Hebrews: ‘But ye are come unto Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to ten thousands of angels, the assembly and church of the firstborn, who are written in heaven.’ And in the Epistle to the Colossians: ‘Let no one judge you in meat and in drink, or in respect of a feast-day or a new moon, or a sabbath-day; which are a shadow of the things to come.” ‘Origen’s Commentary on John book 10 ch.11 p.388

Origen (243/243 A.D.) “If the Law has a shadow of the things to come, it must be that many Sabbaths are the “shadow” of a great many days, and the new moon will be realized at definite intervals of time.” Origen On Prayer ch.27.14 p.103

Origen (230-235 A.D.) (partial) “2. Perhaps something of this kind is shadowed forth in what is written in Exodus from the mouth of God, that the children of Israel were commanded to ask...” Letter from Origen to Gregory ch.2 p.393

Novatian (250/4-256/7 A.D.) (implied) “For this Jesus Christ, I will once more say, the Son of this God, we read of as having been promised in the Old Testament, and we observe to be manifested in the New, fulfilling the shadows and figures of all the sacraments, with the presence of the truth embodied. For as well the ancient prophecies as the Gospels testify Him to be the son of Abraham and the son of David.” Concerning the Trinity ch.9 p.618

Cyprian of Carthage (c.253-258 A.D.) “For in respect of the observance of the eighth day in the Jewish circumcision of the flesh, a sacrament was given beforehand in shadow and in usage; but when Christ came, it was fulfilled in truth. For because the eighth day, that is, the first day after the Sabbath, was to be that on which the Lord should rise again, and should quicken us, and give us circumcision of the spirit, the eighth day, that is, the first day after the Sabbath, and the Lord’s day, went before in the figure; which figure ceased when by and by the truth came, and spiritual circumcision was given to us.” Epistles of Cyprian letter 58 ch.4 p.354

Adamantius (c.300 A.D.) says that the law was a foreshadowing or type of the gospel. Dialogue on the True Faith 2nd part ch.c18 p.98. See also the first part ch.5 p.153

Methodius (270-311/312 A.D.) “And let these things be said for the sake of example, showing that the Jews have wonderfully fallen from the hope of future good, because they consider things present to be only signs of things already accomplished; whilst they do not perceive that the figures represent images, and images are the representatives of truth. For the law is indeed the figure and the shadow of an image, that is, of the Gospel; but the image, namely, the Gospel, is the representative of truth itself. For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, ‘I am the truth,’ know that shadows and figures have ceased; and we hasten on to the truth, proclaiming its glorious images.” Banquet of the Ten Virgins discourse 9 ch.2 p.345

Among corrupt or spurious works

pseudo-Methodius (after 312 A.D.) “that I might be taught, by the types and figures which went before, to approach with reverence and trembling to do honour to the sacred mystery which is connected with thee; and that by means of this prior shadow-painting of the law I might be restrained from boldly and irreverently contemplating with fixed gaze Him who, in His incomprehensibility, is seated far above all.” Oration Concerning Simeon and Anna ch.5 p.386

On4. Jesus superseded some Old Testament laws

Mark 7:19; (implied) Colossians 2:16; (implied) Hebrews 10:18

Romans 10:4; Galatians 3:25; Romans 8:1-4

The NT says some to commands have been fulfilled and are not to be done. (eating pork, sacrifices, etc.) Acts 10:9-16;15:1,5-29; Mark 7:19; Galatians 5:2-4; Hebrews 9:9-10;10:18

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) (implied) Hebrews 10:18

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:18 says that Jesus abolished the Old Testament sacrifices

Ignatius (-107/116 A.D.) If we still live according to the old Jewish law, we have not received grace. Ignatius’ Letter to the Magnesians ch.8 p.62

Letter of Ignatius to the Philadelphians ch.6 p.82 (-107/116 A.D.) “But if any one preach the Jewish law unto you, listen not to him…. they are in my judgment but as monuments and sepulchers of the dead, upon which are written only the names of men.”

Epistle of Barnabas (c.70-130 A.D.) says that the circumcision the Jews trusted in is abolished. ch.8 p.142

Epistle to Diognetus (c.130-200 A.D.) ch.4 p.26 mentions how we are not to follow Jewish meats, the Sabbaths, circumcision, new moons, etc.

Justin Martyr (c.138-165 A.D.) mentions how God promised a New Covenant, and that the Jews could not keep the Old Covenant. Dialogue with Trypho, a Jew ch.67 p.232.

Irenaeus of Lyons (182-188 A.D.) explains how the law was for sevants in bondage, not the children. Irenaeus Against Heresies book 4 ch.13.4-5 p.477-478

Clement of Alexandria (193-217/220 A.D.) discusses Peter’s vision in Acts 10:10-15 and says “The use of them is accordingly indifferent to us. ‘For not what entereth into the mouth defileth the man,’ but the vain opinion respecting uncleanness. For God, when He created man, said, ‘All things shall be to you for meat.’” The Instructor book 2 ch.1 p.241

Tertullian (207/208 A.D.) “I regret still to have to contend about the law – after I have so often proved that its replacement (by the gospel) affords no argument for another god, predicted as it was indeed in Christ, and in the Creator’s own plans ordained for His Christ.) Five Books Against Marcion book 5 ch.13 p.437

Tertullian (198-220 A.D.) says that faith free in Christ permits eating the meats of the Jewish Law. On Fasting ch.2 vol.4 p.103

Tertullian (207/208 A.D.) said that the law could not have been fulfilled or abrogated by Christ unless it was first given by the God who sent Christ. Five Books Against Marcion book 5 ch.4 p.437

Hippolytus of Portus (222-235/236 A.D.) (partial) Jesus is the fulfiller of the law. The Discourse on the Holy Theophany ch.5 p.236

Origen (225-253/254 A.D.) discusses how the Old Testament dietary laws are not applicable to those under the gospel. Origen’s Commentary on Matthew book 11 ch.12 p.440-441

Novatian (250/4-256/7 A.D.) discusses how it is fine to eat all the prohibited meats. On the Jewish Meats 2-3 p.646-647

Cyprian of Carthage (c.246-258 A.D.) says “That the former law, which was given by Moses, was about to cease. That a new law was to be given.” Treatises of Cyprian Treatise 12 book 1 Heads p.508

Gregory Thaumaturgus (240-265 A.D.) taught that all meat was OK to eat. Canonical Epistle 1 p.18

Victorinus of Petau (martyred 304 A.D.) discusses how God Himself had formerly commanded Moses about circumcision and the Sabbath, but we now follow Christ, and do not want to appear to observe any Sabbath with the Jews. On the Creation of the World p.340-341

Lactantius (c.303-320/325 A.D.) discusses the laws against eating pork, and says the Christ fulfilled these things. The Divine Institutes book 4 ch.17-18 p.119.

Eusebius of Caesarea (318-325 A.D.) says that we do not need to celebrate the Sabbath as the Hebrews do. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

Among heretics

X The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) ch.2 p.215 emphasizes that not one jot or tittle of the law would pass away.

Ebionites said that Jesus came to abolish Old Testament sacrifices.

Mani (262-278 A.D.) (partial) says that Moses was from the devil and the law was destroyed and abandoned. Disputation with Manes ch.14 p.188

Marcionite heretic Megethius (c.300 A.D.) (*) a self-labeled follower of Marcion, in his debate with Adamantius says that the gospel opposed the law. Dialogue on the True Faith first part ch.810a-9 p.49

On5. Scripture/law/prophets/gospels fulfilled

Luke 24:44; John 19:24

“fulfilling” a passage is not included here. It has to have the word “scripture” as well as fulfilled.

Fulfilling or obeying a command is not counted here.

Justin Martyr (c.138-165 A.D.) “And as this [the triumphal entry] was done by Him in the manner in which it was prophesied in precise terms that it would be done by the Christ, and as the fulfilment was recognised, it became a clear proof that He was the Christ. And though all this happened and is proved from Scripture, you are still hard-hearted.” Dialogue with Trypho, the Jew ch.53 p.221-222

Tatian’s Diatessaron (c.172 A.D.) section 51.28-29 p.122 “Let us not rend it, but cast lots for it, whose it shall be: and the scripture was fulfilled, which saith, They divided my garments among them, And cast the lot for my vesture.” (quoted of John 19:24)

Letter of Christians of Vienna and Lugdunum (177 A.D.) p.783 “For they felt no shame that they had been overcome, for they were not possessed of human reason; but their defeat only the more inflamed their rage, and governor and people, like a wild beast, showed a like unjust hatred of us, that the Scripture might be fulfilled, `He that is unjust, let him be unjust still; and he that is righteous, let him be righteous still.’”

Hegesippus (177-180 A.D.) “Thus they fulfilled the Scripture written in Isaiah: ‘Let us away with the just man, because he is troublesome to us: therefore shall they eat the fruit of their doings.’” p.763

Irenaeus of Lyons (182-188 A.D.) “[Philip declared] that this was Jesus, and that the Scripture was fulfilled in Him; as did also the believing eunuch himself: and, immediately requesting to be baptized, he said, ‘I believe Jesus Christ to be the Son of God.’” Irenaeus against Heresies book 3 ch.12.8 p.433. See also book 3 ch.12.1 p.429

Clement of Alexandria (c.195 A.D.) “I could adduce ten thousand Scriptures of which not ‘one tittle shall pass away,’ without being fulfilled; for the mouth of the Lord the Holy Spirit hath spoken these things.” Exhortation to the Heathen ch.9 p.195

Tertullian (207/208 A.D.) “Now, although Zacchaeus was probably a Gentile, he yet from his intercourse with Jews had obtained a smattering of their Scriptures, and, more than this, had, without knowing it, fulfilled the precepts of Isaiah: ‘Deal thy bread,’ said the prophet, ‘to the hungry, and bring the poor that are cast out into thine house.’” Five Books Against Marcion book 4 ch.37.1 p.412

Hippolytus (222-235/236 A.D.) “This has been fulfilled. For after Cyrus arose Darius, and then Artaxerxes. These were the three kings; (and) the Scripture is fulfilled.” Visions of Daniel and Nebuchadnezzar ch.30 p.183

Origen (225-253/254 A.D.) “‘But how then should the Scriptures be fulfilled, that thus it must be?’ And if any one imagines these statements to be inventions of the writers of the Gospels, why should not those statements rather be regarded as inventions which proceeded from a spirit of hatred and hostility against Jesus and the Christians?” Origen Against Celsus book 2 ch.10 p.434-435

Novatian (250/254-256/7 A.D.) “But of this I remind you, that Christ was not to be expected in the Gospel in any other wise than as He was promised before by the Creator, in the Scriptures of the Old Testament; especially as the things that were predicted of Him were fulfilled, and those things that were fulfilled had been predicted.” Concerning the Trinity ch.10 p.619

Cyprian of Carthage (c.246-258 A.D.) “I [the Lord] spake unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me.” Treatises of Cyprian Treatise 12 part 1 ch.4 p.509

Roman church leaders to Cyprian (c.246-258 A.D.) “and then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches, saying, 'I am the good Shepherd, who lay down my life for the sheep.” Epistles of Cyprian Letter 2 ch.1 p.280

Victorinus of Petau (martyred 304 A.D.) “And when these things were doing, he says that all the elders fell down and adored the Lord; while the living creatures-that is, of course, the actions recorded in the Gospels and the teaching of the Lord-gave Him glory and honour. In that they had fulfilled the word that had been previously foretold by them, they worthily and with reason exult, feeling that they have ministered the mysteries and the word of the Lord.” Commentary on the Apocalypse from the fourth chapter verse 5 p.349

Lactantius (c.303-320./325 A.D.) “Above all things, he who desires to comprehend the truth ought not only to apply his mind to understand the utterances of the prophets, but also most diligently to inquire into the times during which each one of them existed, that he may know what future events they predicted, and after how many years their predictions were fulfilled.” The Divine Institutes book 4 ch.5 p.104

Lactantius (.303-320/325 A.D.) “On this account He sent the prophets beforehand to announce His coming, that when the things which had been foretold were fulfilled in Him, then He might be believed by men to be both the Son of God and God.” Epitome of the Divine Institutes ch.49 p.242

Eusebius of Caesarea (318-325 A.D.) (partial) says that some of the things Moses built were allegories with the true meaning fulfilled in Christ. Eusebius’ Ecclesiastical History book 1 ch.3 p.85

On6. The prophets were until John

Matthew 11:13; Luke 16:16

Justin Martyr (c.138-165 A.D.) “so that you then had one who presented offerings according to the law of Moses, and observed the other legal ceremonies; also [you had] prophets in succession until John,” Dialogue with Trypho, a Jew ch.52 p.221

Irenaeus of Lyons (182-188 A.D.) “Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore ‘the law and the prophets were’ with them ‘until John.’” Irenaeus Against Heresies book 4 ch.4.2 p.466

Clement of Alexandria (193-202 A.D.) says the law and the prophets were until John. Stromata book 5 ch.8 p.457

Tertullian (198-220 A.D.) “And justly does the evangelist write, ‘The law and the prophets (were) until John the Baptist.” Answer to the Jews ch.8 p.160

Tertullian (208-220 A.D.) says that the law and the prophets ended with John. Tertullian on Modesty ch.8 p.82

Julius Africanus (235-245 A.D.) discusses the seventy weeks of Daniel and that prophecy was until John [the Baptist]. Five Books of the Chronology of Julius Africanus ch.16.1 p.134.

Origen (c.227-240 A.D.) “If the law and the prophets were until John,…” Commentary on John book 6 no.8 p.358

Origen (c.250 A.D.) says tha the law and prophets were until John. Homilies on Psalms Psalm 72 homily 2 ch.2 p.294

Cyprian of Carthage (c.246-258 A.D.) “All the prophets and the law prophesied until John.” Treatises of Cyprian Treatise 12 Part 1 ch.9 p.510

On7. The OT said the Messiah had to suffer/die

Luke 24:44-46

Acts 17:3 [Paul was] “explaining and proving that the Christ had to suffer and rise from the dead.”

Acts 26:22b-23 “I [Paul] am saying nothing beyond what the prophets and Moses said would happen – that the Christ would suffer and, as the first to rise from the dead, would proclaim light to his own people and to the Gentiles.”

Clement of Rome (96/98 A.D.) quotes all of Isaiah 53 as referring to Christ. “In His humiliation His judgment was taken away; who shall declare His generation? For His life is taken from the earth. For the transgressions of my people he was brought down to death.” 1 Clement ch.16 p.9.

Justin Martyr (c.138-165 A.D.) “But whether Christ should be so shamefully crucified, this we are in doubt about. For whosoever is crucified is said in the law to be accursed, so that I am exceedingly incredulous on this point. It is quite clear, indeed, that the Scriptures announce that Christ had to suffer; but we wish to learn if you can prove it to us whether it was by the suffering cursed in the law.” Dialogue with Trypho, a Jew ch.89 p.244.

Justin Martyr (c.138-165 A.D.) says, “For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place.” He gives examples from Isaiah 53. Dialogue with Trypho, a Jew ch.114 p.256

Tatian’s Diatessaron (c.172 A.D.) section 54.2-13 quotes Luke 24:36-29.

Melito of Sardis (170-177/180 A.D.) “He [Jesus] had to suffer, but not through you [Israel].” On Pascha part 75 p.58

Irenaeus of Lyons (182-188 A.D.) quotes Luke 24:44-47a 3.75 verses Irenaeus Against Heresies book 3 ch.16.5 p.442

Clement of Alexandria (193-202 A.D.) “As it is written, These things are all that He behoves to suffer, and what should be after Him.” Stromata book 6 ch.15 p.510

Tertullian (198-220 A.D.) ““That all prophets ever announced of Him that He wa to come, and had to suffer. Therefore, since the prophecy was fulfilled through His advent,…” An Answer to the Jews ch.8 p.160

Tertullian (207/208 A.D.) “Our proofs we have drawn from His doctrines, maxims, affections, feelings, miracles, sufferings, and even resurrection – as foretold by the prophets.” Five Books Against Marcion book 4 ch.43 p.423.

Origen (c.227-240 A.D.) gives the example of Philip and the eunuch of the Old Testament in Isaiah 53 prophesying about Christ. “;He was led as a lamb to the slaughter, and as a lamb before his shearer is dumb,’ and so preached to him the Lord Jesus.” Origen’s Commentary on John book 1 ch.15 p.304.

Cyprian of Carthage (c.246-258 A.D.) quotes Luke 24:44-47 as by Jesus. Treatises of Cyprian Treatise 12 part 1 ch.4 p.509

Adamantius (c.300 A.D.) quotes Isaiah 53:5 as an authority to prove his point. “He was wounded because of our sins; by His bruises we were healed.” Dialogue on the True Faith First part 820a 27 (Adamantius is speaking) p.72

Athanasius of Alexandria (318 A.D.) quotes Numbers 24:5-17 and Isaiah 53:3 as referring to Christ. The Incarnation ch.33 p.54

Lactantius (c.303-320/325 A.D.) “And there He opened to His disciples again assembled the writings of Holy Scripture, that is, the secrets of the prophets; which before His suffering could by no means be understood, for they told of Him and of His passion. Therefore Moses, and the prophets also themselves, call the law which was given to the Jews a testament: for unless the testator shall have died, a testament cannot be confirmed; nor can that which is written in it be known, because it is closed and sealed. And thus, unless Christ had undergone death the testament could not have been opened; that is, the mystery of God could not have been unveiled and understood.” The Divine Institutes book 4 ch.20 p.122

On8. Old Testament has types of Christ

(Melchizedek is not included here)

John 1:51; 3:13; Romans 5:14; 1 Corinthians 10:1-4

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) 1 Corinthians 10:1-4

p66 Bodmer II papyri - 817 verses (92%) of John (125-175 A.D.) John 3:14

p17 Hebrews 9:12-19 (late 3rd century) (implied) shows that Old Testament blood sacrifices in the first covenant paralleled Christ’s blood in the second covenant.

Clement of Rome (96/98 A.D.) tells of Joshua, Rahab and the spies to Jericho. The scarlet thread was a type of the blood of the Lord. 1 Clement ch.12 vol.1 p.8 (See also vol.9 p.233)

Epistle of Barnabas (c.70-130 A.D.) ch.7 p.141 says that the goat in the Old Testament ritual is a type of Christ who was to suffer. See also ibid ch.12 p.145.

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 “And Moses spake unto them, saying, ‘when any one of you is bitten, let him come to the serpent placed on the pole; and let him hope and believe that even though dead, it is able to give him life, and immediately he shall be restored.” And they did so.” Though hast in this also [an indication of] the glory of Jesus;”

Justin Martyr (c.138-165 A.D.) “The marriages of Jacob were types of that which Christ was about to accomplish.” Dialogue with Trypho, a Jew ch.134 p.267

Melito of Sardis (170-177/180 A.D.) says that Isaac being offered on the altar was a type of Christ From the Catena on Genesis ch.5 Ante-Nicene Fathers vol.8 p.759. See also On Pascha ch.34 p.38.

Melito of Sardis (170-177/180 A.D.) “What is this strange mystery, that Egypt is struck down for destruction and Israel is guarded for salvation? Listen to the meaning of the mystery. Nothing, beloved, is spoken or made without an analogy and a sketch; for everything which is made and spoken has its analogy, what is spoken an analogy, what is made a prototype, so that whatever is made may be perceived through the prototype and whatever is spoken is clarified by the illustration.” On Pascha p.46 “For indeed the Lord’s salvation and his truth were prefigured in the people, and the decrees of the Gospel were proclaimed in advance by the law. Thus the people was a type, like a preliminary sketch, and the law was the writing of an analogy. The Gospel is the narrative and fulfillment of the law, and the church is the repository of reality.” On Pascha ch.39 p.47

Irenaeus of Lyons (c.160-202 A.D.) (implied) mentions the blood on the doorpost as Passover was symbolic of the passion. Proof of Apostolic Preaching ch.24.

Clement of Alexandria (193-202 A.D.) says that Isaac is a type of Christ Stromata book 1 ch.4 p.306

Clement of Alexandria (193-217/220 A.D.) says that Isaac was a type of Christ. The Instructor book 1 ch.5 p.215

Tertullian (207/208 A.D.) says that Isaac and Joseph are types of the death of Christ. Five Books Against Marcion ch.18 p.336. It also mentions Moses being a type of Christ in book 2 ch.26 p.318.

Tertullian (207/208 A.D.) “But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? Why does (the apostle) clothe us and Christ with symbols of the Creator’s solemn rites, unless they had relation to ourselves?” Five Books Against Marcion book 5 ch.7 p.443

Hippolytus of Portus (222-235/236 A.D.) “And for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfill the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, ‘Even Christ,’ who is God, ‘our Passover was sacrificed for us.’” homily on the Paschal Supper ch.5.3 p.236

Origen (c.227-240 A.D.) “Thus the son of David, who builds this house, is a type of Christ.” Commentary on John ch.10 p.404

Origen (239-242 A.D.) mentions types of Christ. Homilies on Ezekiel homily 1 ch.4.1 p.32

Cyprian of Carthage (c.246-258 A.D.) “Thus also to Abraham, when his former son was born of a bond-woman, Sarah remained long barren; and late in old age bare her son Isaac, of promise, who was the type of Christ. Thus also Jacob received two wives: the elder Leah, with weak eyes, a type of the synagogue; the younger the beautiful Rachel, a type of the Church, who also remained long barren, and afterwards brought forth Joseph, who also was himself a type of Christ.” Treatises of Cyprian Treatise 12 first part ch.20 p.512-513

Adamantius (c.300 A.D.) says that the law was a foreshadowing or type of the gospel. Dialogue on the True Faith 2nd part ch.c18 p.98. See also the first part ch.5 p.153

Peter of Alexandria (306,285-311 A.D.) discusses the Passover lamb, the type of the Passover and then says that Jesus is the lamb. fragment 7 p.282

Methodius (270-311/312 A.D.) “some of them [the Scriptures] give the likeness of past events, some of them a type of the future, the miserable men, going back, deal with the figures of the future as if they were already things of the past. As in the instance of the immolation of the Lamb, the mystery of which they regard as solely in remembrance of the deliverance of their fathers from Egypt, when, although the first-born of Egypt were smitten, they themselves were preserved by marking the door-posts of their houses with blood. Nor do they understand that by it also the death of Christ is personified, by whose blood souls made safe and sealed shall be preserved from wrath in the burning of the world; whilst the first-born, the sons of Satan, shall be destroyed with an utter destruction by the avenging angels, who shall reverence the seal of the Blood impressed upon the former.” Banquet of the Ten Virgins discourse 9 ch.1 p.345

Eusebius of Caesarea (318-325 A.D.) discusses how Moses and other ancient prophets honored the name of Christ. “When he delivered types and symbols of heavenly things,…”. Eusebius’ Ecclesiastical History book 1 ch.3.2 p.85

Eusebius of Caesarea (318-325 A.D.) discusses how Joshua was a type of Christ. Eusebius’ Ecclesiastical History book 1 ch.3.3-5 p.85

Among heretics

Marinus the Bardasene (c.300 A.D.) says that the angels were types of Christ, such as when they ate and drank with Abraham. Dialogue on the True Faith fifth part ch.5 p.153

On9. Melchizedek was a type of Christ

Genesis 14:18; Psalm 110:4: Hebrews 5:6-10; 6:20 7:1-17

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 7:1-17

1 Clement (96/98 A.D.) ch.36 vol.1 p.15 (partial, not a type) quotes Psalm 110:1 as referring to Jesus Christ the High Priest of all our offerings. See also vol.9.

Epistle of Barnabas (c.70-130 A.D.) ch.12 p.145 (partial, is Melchizedek, not a type) “Behold again: Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith,” and then quotes Psalm 110:1

Justin Martyr (c.138-165 A.D.) “In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem?” Dialogue with Trypho, a Jew ch.83 p.240

Irenaeus of Lyons (c.160-202 A.D.) (partial) says Christ was like Melchizedek. Proof of Apostolic Preaching ch.48.

Clement of Alexandria (193-202 A.D.) “For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted ‘righteous king;’ and the name is a synonym for righteousness and peace.” Stromata book 4 ch.25 p.439

Tertullian (207/208 A.D.) “Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. ‘After the order,’ says He, ‘of Melchizedek.’ Now what had Hezekiah to do with Melchizedek, the priest of the most High God, and him uncircumcised too, who the blessed the circumcised Abraham after receiving from him the offerings of tithes? To Christ, however, ‘the order of Melchizedek’ will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision,…” Five Books Against Marcion book 5 ch.9 p.468. See also ibid book 5 ch.9 p.448.

Tertullian (198-220 A.D.) (partial) mentions Melchizedek without linking him to Christ. An Answer to the Jews ch.2,3 p.152-153

Origen (233-234 A.D.) quotes Psalm 110:4 (= Hebrews 7:21) “...But I am a man of prayer.” He mentions the Order of Melchizedek. Origen On Prayer part 1 ch.15.1 p.58

Origen (225-253/254 A.D.) (partial) “Our LORD and Savior was greater than Melchizedek, whose ancestry scripture does not trace.” Homilies on Luke homily 28 ch.1 p.115

Cyprian of Carthage (c.246-258 A.D.) “Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says, ‘And Melchizedek, king of Salem, brought forth bread and wine.’ Now he was a priest of the most high God, and blessed Abraham. And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms” Epistles of Cyprian letter 62.4 p.359.

Lactantius (c.303-320/325 A.D.) discusses Melchizedek in The Divine Institutes book 4 ch.14 p.113.

Eusebius of Caesarea (318-325 A.D.) mentions Melchizedek as relating to Christ Demonstration of the Gospel book 1.5 p.7

Eusebius of Caesarea (318-325 A.D.) (partial) refers to Melchizedek in Preparation for the Gospel book 4 ch.17 p.14

Eusebius of Caesarea (318-325 A.D.) discusses Melchizedek being Christ in Hebrews. “Wherefore after his [Melchizedek’s] order, but not after the order of others, who received symbols and types, was our Saviour proclaimed with an appeal to an oath, Christ and priest.” Eusebius’ Ecclesiastical History book 1 ch.3.13-18 p.86-87

On10. Joshua was a type of Christ

Justin Martyr (c.138-165 A.D.) “And that it was declared by symbol, even in the time of Moses, that there would be two advents of this Christ, as I have mentioned previously, [is manifest] from the symbol of the goats presented for sacrifice during the fast. And again, by what Moses and Joshua did, the same thing was symbolically announced and told beforehand. For the one of them, stretching out his hands, remained till evening on the hill, his hands being supported; and this reveals a type of no other thing than of the cross: and the other, whose name was altered to Jesus (Joshua), led the fight, and Israel conquered.” Dialogue with Trypho, a Jew ch.111 p.254

Justin Martyr (c.138-165 A.D.) “‘What I mean is this. Jesus (Joshua), as I have now frequently remarked, who was called Oshea, when he was sent to spy out the land of Canaan, was named by Moses Jesus (Joshua). Why he did this you neither ask, nor are at a loss about it, nor make strict inquiries. Therefore Christ has escaped your notice; and though you read, you understand not; and even now, though you hear that Jesus is our Christ, you consider not that the name was bestowed on Him not purposelessly nor by chance. But you make a theological discussion as to why one ‘a’ was added to Abraham’s first name; and as to why one ‘p’ was added to Sarah’s name, you use similar high-sounding disputations. But why do you not similarly investigate the reason why the name of Oshea the son of Nave (Nun), which his father gave him, was changed to Jesus (Joshua)? But since not only was his name altered, but he was also appointed successor to Moses, being the only one of his contemporaries who came out from Egypt, he led the surviving people into the Holy Land; and as he, not Moses, led the people into the Holy Land, and as he distributed it by lot to those who entered along with him, so also Jesus the Christ will turn again the dispersion of the people, and will distribute the good land to each one, though not in the same manner. For the former gave them a temporary inheritance, seeing he was neither Christ who is God, nor the Son of God; but the latter, after the holy resurrection, shall give us the eternal possession. The former, after he had been named Jesus (Joshua), and after he had received strength from. His Spirit, caused the sun to stand still. For I have proved that it was Jesus who appeared to and conversed with Moses, and Abraham, and all the other patriarchs without exception, ministering to the will of the Father; who also, I say, came to be born man by the Virgin Mary, and I say lives for ever. For the latter is He after whom and by whom the Father will renew both the heaven and the earth; this is He who shall shine an eternal light in Jerusalem; this is he who is the king of Salem after the order of Melchizedek, and the eternal Priest of the Most High. The former is said to have circumcised the people a second time with knives of stone (which was a sign of this circumcision with which Jesus Christ Himself has circumcised us from the idols made of stone and of other materials), and to have collected together those who were circumcised from the uncircumcision, i.e., from the error of the world, in every place by the knives of stone, to wit, the words of our Lord Jesus. For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock. Accordingly the knives of stone we shall take to mean His words, by means of which so many who were in error have been circumcised from uncircumcision with the circumcision of the heart, with which God by Jesus commanded those from that time to be circumcised who derived their circumcision from Abraham, saying that Jesus (Joshua) would circumcise a second time with knives of stone those who entered into that holy land.” Dialogue with Trypho, a Jew ch.113 p.255

Tertullian (198-220 A.D.) said that Joshua was a type of Christ. An Answer to the Jews ch.9 p.163 .

Origen (c.227-c.240 A.D.) “In the spirit of this passage let us also pray that we may receive from God to understand the spiritual meaning of Joshua's passage through Jordan. Of it, also, Paul would have said, 'I would not, brethren, have you ignorant, that all our fathers went through Jordan, and were all baptized into Jesus in the spirit and in the river.' And Joshua, who succeeded Moses, was a type of Jesus Christ, who succeeds the dispensation through the law, and replaces it by the preaching of the Gospel.” Origen’s Commentary on John book 6 ch.26 p.372

Cyprian of Carthage (c.246-258 A.D.) “Thus also to Abraham, when his former son was born of a bond-woman, Sarah remained long barren; and late in old age bare her son Isaac, of promise, who was the type of Christ. Thus also Jacob received two wives: the elder Leah, with weak eyes, a type of the synagogue; the younger the beautiful Rachel, a type of the Church, who also remained long barren, and afterwards brought forth Joseph, who also was himself a type of Christ. … and Samuel being born, was a type of Christ.” Treatises of Cyprian Treatise 12 first part ch.20 p.512-513

Eusebius of Caesarea (318-325 A.D.) says that Jeshua was originally called Auses [Hoshea], but his name was changed to Jesus [Joshua] because he “bore a resemblance to our Saviour in the fast that he alone, after Moses and after the completion of the symbolical worship which had been transmitted by him, succeeded to the government of the trure religion. Eusebius’ Ecclesiastical History book 1 ch.3.4 p.85

On11. Old and/or New Covenant

Jeremiah 31:31-34; Ezekiel 26:26-28; Luke 22:20b; Hebrews 7:22,28; 8:6-13; 9:15-18; 10:9-16

p17 Hebrews 9:12-19 (late 3rd century) says that Jesus is the mediator of the new covenant in Hebrews 9:15.

Justin Martyr (c.138-165 A.D.) mentions how God promised a New Covenant, and that the Jews could not keep the Old Covenant. Dialogue with Trypho, a Jew ch.67 p.232.

Irenaeus of Lyons (182-188 A.D.) “And Jeremiah says: ‘Behold, I will make a new covenant, not as I made with your fathers’ [Jeremiah 31:31a] in Mount Horeb. But one and the same householder produced both covenants, the Word of God, our Lord Jesus Christ, who spake with both Abraham and Moses, and who has restored us anew to liberty, and has multiplied that grace which is from Himself.” Irenaeus Against Heresies book 4 ch.9.1 p.472

Clement of Alexandria (193-202 A.D.) “For we find in the Scriptures, as the Lord says: ‘Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb.’” [Jeremiah 31:31,32] Stromata book 6 ch.5 p.489. See also Stromata book 5 ch.5 p.450 where he quotes part of Jeremiah 8:6 as scripture.

Origen (c.227-240 A.D.) has three chapters discussing the books of scripture. After saying that Moses left only five books, said, “But he who was made fit to be a minister of the New Covenant, not of the letter, but of the spirit, Paul, who fulfilled the Gospel from Jerusalem around about to Illyricum, did not write epistles to all the churches he taught, and to those whom he did write he sent no more than a few lines.” Then he talks about 1 Peter. Commentary on John book 5 ch.3 p.346.

On12. Using the term “Old Testament”

Melito of Sardis (170-177/180 A.D.) mentions the “Old Testament” and lists the books in fragment 4 from the Book of Extracts vol.8 p.759

Irenaeus of Lyons (182-188 A.D.) mentions the New Testament in Irenaeus Against Heresies book 5 ch.34.1 p.563, and the Old Testament on p.564

The Muratorian Canon (190-217 A.D.) p.603 mentions the Old Testament.

Clement of Alexandria (193-202 A.D.) “We must know, then, that if Paul is ‘young in respect to time’ -having flourished immediately after the Lord’s ascension-yet his writings depend on the Old Testament, breathing and speaking of them.” Stromata book 4 ch.21 p.434. See also Stromata book 1 ch.5 p.305.

Tertullian (c.213 A.D.) “He is clearly defined to us in all Scriptures-in the Old Testament as the Christ of God, in the New Testament as the Son of God.” Against Praxeas ch.24 p.620

Asterius Urbanus (c.232 A.D.) mentions “the Old Testament prophets, or any of the New”. from book 3 ch.9 p.337.

Commodianus (c.240 A.D.) (implied) “The first law of God is the foundation of the subsequent law. Thee, indeed, it assigned to believe in the second law. Nor are threats from Himself, but from it, powerful over thee. Now astounded, swear that thou wilt believe in Christ; for the Old Testament proclaims concerning Him. For it is needful only to believe in Him who was dead, to be able to rise again to live for all time.” Instructions of Commodianus ch.25 p.207

Origen (c.227-240 A.D.) refers to the “Old Testament” in Origen Against Celsus book 7 ch.24 p.620. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

Origen (239-242 A.D.) uses the term Old Testament. Homilies on Ezekiel homily 14 ch.2.3 p.167

Origen (233/234 A.D.) mentions the Old Testament. Origen On Prayer ch.22.1 p.72

Novatian 254-256 A.D. “But of this I remind you, that Christ was not to be expected in the Gospel in any other wise than as He was promised before by the Creator, in the Scriptures of the Old Testament; especially as the things that were predicted of Him were fulfilled, and those things that were fulfilled had been predicted.” Treatise Concerning the Trinity ch.10 p.619. See also, He was promised before by the Creator, in the Scriptures of the Old Testament” Treatise on the Trinity ch.10 p.619

Novatian (250/4-256/7 A.D.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627 and ch.30 p.642-643.

Treatise on Rebaptism (250-258 A.D.) ch.12 p.674 “as it likewise has not upon the Jews who only receive the Old Testament Scriptures.”

Cyprian of Carthage (c.246-258 A.D.) mentions the Old Testament referring as we would understand it in many places. He says, “That another Prophet such as Moses was promised, to wit, one who should give a new testament, and who rather ought to be heard.” Then he quotes Deuteronomy 18:18,19 as Deuteronomy. Treatises of Cyprian Treatise 12 part 1 ch.18 p.512

Cyprian of Carthage (c.246-258 A.D.) mentions the Old Testament in Treatises of Cyprian Treatise 12 ch.4 p.509

Adamantius (c.300 A.D.) compares Mt 5:39 and Isaiah 66:5 in the “Old Scripture” and “But giving to the poor is not a new teaching, for it was commanded in the Old Testament:” and quotes Proverbs 3:27 (Septuagint) (Adamantius is speaking) Dialogue on the True Faith second part 15c-d p.94.

Alexander of Lycopolis (301 A.D.) (partial, old and New scriptures) “These men, taking to themselves the Old and New Scriptures, though they lay it down that these are divinely inspired, draw their own opinions from thence; and then only think they are refuted, when it happens that anything not in accordance with these is said or done by them.” Of the Manichaeans ch.5 p.243

Victorinus of Petau (martyred 304 A.D.) “And the books of the Old Testament that are received are twenty-four” Commentary on the Apocalypse from the four chapter no.8 p.349

Alexander of Alexandria (321 A.D.) “And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New.” Epistles on the Arian Heresy Letter 1 ch.12 p.296

Among heretics

Marinus (c.300 A.D.) a Bardesene, in disputing with Adamantius, appealed to the “Old Testament” and referred to David as a prophet. Dialogue on the True Faith ch.862a 20 p.173

On13. Using the term “New Testament”

I have been told that the Etymology Dictionary says the word “Testament” did not come into the English language until the late 13th or early 14th century. Regardless of what might or might not be true of English, early Christians used the term frequently.

Justin Martyr (c.138-165 A.D.) mentions “how the New Testament, which God formerly announced” Dialogue with Trypho the Jew ch.51 p.221.

Melito of Sardis (170-177/180 A.D.) (partial, says Old Testament) mentions the “Old Testament” and lists the books in fragment 4 from the Book of Extracts vol.8 p.759

Irenaeus of Lyons (182-188 A.D.) mentions the New Testament in Irenaeus Against Heresies book 5 ch.34.1 p.563, and the Old Testament on p.564

Irenaeus of Lyons (c.160-202 A.D.) mentions the “New Testament”. Proof of Apostolic Preaching ch.91.

The Muratorian Canon (190-217 A.D.) p.603 (partial, says Old Testament) mentions the Old Testament.

Clement of Alexandria (193-202 A.D.) “For God is the cause of all good things; but of some primarily, as of the Old and the New Testament; and of others by consequence, as philosophy.” Stromata book 1 ch.5 p.305

Tertullian (198-220 A.D.) mentions the New Testament in An Answer to the Jews ch.6 p.157.

Tertullian (208-220 A.D.) uses the term “New Testament”. Tertullian on Modesty ch.6 p.76

Tertullian (c.213 A.D.) “He is clearly defined to us in all Scriptures-in the Old Testament as the Christ of God, in the New Testament as the Son of God.” Against Praxeas ch.24 p.620

Tertullian (207/208 A.D.) mentions the New Testament in Tertullian’s Five Books Against Marcion book 4 ch.1 p.346.

Asterius Urbanus (c.232 A.D.) mentions “the Old Testament prophets, or any of the New”. from book 3 ch.9 p.337.

Hippolytus of Portus (222-235/236 A.D.) mentions the New Testament of our Savior in Commentary on Genesis 49:12-15 p.165.

Commodianus (c.240 A.D.) (partial) “The first law of God is the foundation of the subsequent law. Thee, indeed, it assigned to believe in the second law. Nor are threats from Himself, but from it, powerful over thee. Now astounded, swear that thou wilt believe in Christ; for the Old Testament proclaims concerning Him. For it is needful only to believe in Him who was dead, to be able to rise again to live for all time.” Instructions of Commodianus ch.25 p.207

Origen (c.227-240 A.D.) spoke of the New Testament and said there were only four gospels. Origen’s Commentary on John book 1 ch.1 p.299.

Origen (c.227-240 A.D.) mentions the New Testament. Origen’s Commentary on John book 1 ch.6 p.300. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

Origen (c.227-240 A.D.) refers to the “Old Testament” in Origen Against Celsus book 7 ch.24 p.620. He mentions the Old and New Testaments in Commentary on John book 5 ch.4 p.348.

Novatian (250/4-256/7 A.D.) mentions the Old and New Testaments in Treatise Concerning the Trinity ch.17 p.627 and ch.30 p.642-643.

Cyprian of Carthage (c.246-258 A.D.) mentions the Old Testament referring as we would understand it in many places. He says, “That another Prophet such as Moses was promised, to wit, one who should give a New Testament, and who rather ought to be heard.” Then he quotes Deuteronomy 18:18,19 as Deuteronomy. Treatises of Cyprian Treatise 12 18 p.512

Hymenaeus of Jerusalem (c.268 A.D.) in the opening mentions the “New Testament” (Letter of Hymenaeus (= Letter of Six Bishops)

Anatolius of Alexandria (270-280 A.D.) (partial, says Old Testament) “Accordingly, it is not the case, as certain calculators of Gaul allege, that this assertion is opposed by that passage in Exodus, where we read: ‘In the first month, on the fourteenth day of the first month, at even, ye shall eat unleavened bread until the one-and-twentieth day of the month at even. Seven days shall there be no leaven found in your houses.’ From this they maintain that it is quite permissible to celebrate the Passover on the twenty-first day of the moon; understanding that if the twenty-second day were added, there would be found eight days of unleavened bread. A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: ‘Seven days ye shall eat unleavened bread.’” ch.8 p.148

Adamantius (c.300 A.D.) (partial) Uses the term “Old Testament” which implies a New. Dialogue on the True Faith Second part 15b p.94 (Adamantius is speaking)

Victorinus of Petau (martyred 304 A.D.) mentions the Old and New Testaments in his Commentary on the Apocalypse of the Blessed John ch.15 (2nd time) p.345

Methodius (270-311/312 A.D.) (partial, says Old Testament) mentions the Old Testament in The Banquet of the Ten Virgins discourse 10 ch.2 p.348. He specifically mentions Leviticus in The Banquet of the Ten Virgins discourse 6 ch.4 p.330

Lactantius (c.303-c.325 A.D.) “After He had risen again on the third day, He gathered together His apostles, whom fear, at the time of His being laid hold on, had put to flight; and while He sojourned with them forty days, He opened their hearts, interpreted to them the Scripture, which hitherto had been wrapped up in obscurity, ordained and fitted them for the preaching of His word and doctrine, and regulated all things concerning the institutions of the New Testament; and this having been accomplished, a cloud and whirlwind enveloped Him, and caught Him up from the sight of men unto heaven.” Manner in Which the Persecutors Died ch.2 p.311

Eusebius of Caesarea (323-326 A.D.) discusses the books of the New Testament. He says 1 Peter is genuine. He says that Paul’s 14 letters are well-known, though the church in Rome doubted that Paul wrote Hebrews. He says that 2 Peter is disputed. The so-called Acts of Paul, [Shepherd of] Hermas, Acts of Peter, and Gospel of Peter and Preaching of Peter, and the Apocalypse are not genuine. Eusebius’ Ecclesiastical History book 3 ch.3 p.133-135 Nicene and Post-Nicene Fathers Second Series vol.1 p.123-145

Among heretics

Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Marcus the Marcionite (c.300 A.D.) in debating Adamantius Eutropius. Eutropius asks “Does your party, Marcus, accept the ‘Acts of the Apostles and those called Disciples’ as genuine, or not?” Marcus answers: We do not accept anything beyond the Gospel and the Apostle” Dialogue on the True Faith second part 828d p.90.

Marinus (c.300 A.D.) (partial, says Old Testament) a Bardesene, in disputing with Adamantius, appealed to the “Old Testament” and referred to David as a prophet. Dialogue on the True Faith fifth part ch.862a 20 p.173

On14. No more animal or blood sacrifices

Hebrews 10:18-20

(partial) Hebrews 8:13

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Hebrews 10:18

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:18-20 no longer any more sacrifices.

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.137 is an entire chapter on why God does not need sacrifices, but a true sacrifice to God is a broken spirit and a heart that glorifies Him that made it.

Justin Martyr (c.138-165 A.D.) says that now there is no more need of the Sabbaths, feasts, or sacrifices. Dialogue with Trypho, a Jew ch.23 p.206

Clement of Alexandria (193-217/220 A.D.) says we are not to make any more sacrifices and refers to Psalm 51:17. The Instructor book 3 ch.12 p.293

Tertullian (198-220 A.D.) says that the sacrifices are done away with in An Answer to the Jews ch.5-6 p.156-157.

Tertullian (207/208 A.D.) (implied) “The very Old Testament of the Creator itself, it is possible, no doubt, to charge with foolishness, and weakness, and dishonour and meanness, and contempt. What is more foolish and more weak than God's requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? What more dishonourable than the discoloration of the reddening skin? What so mean as the statute of retaliation? What so contemptible as the exception in meats and drinks? The whole of the Old Testament, the heretic, to the best of my belief, holds in derision.” Five Books Against Marcion book 5 ch.5 p.440

Origen (c.227-240 A.D.) discusses the Old Testament animal sacrifices and how they have been done away in Christ. Origen’s Commentary on John book 6 ch.32 p.376

&&&Cyprian of Carthage (c.246-258 A.D.) &&&

Adamantius (c.300 A.D.) says that the One who commanded Abraham to offer Isaac, and who commanded sacrifices, not commands no sacrifices today. Dialogue on the True Faith first part ch.9 p.50.

Arnobius of Sicca (297-303 A.D.) says “we [Christians] … “do not set up statues and images of any god, do not build altars, do not off the blood of creatures slain in sacrifices, incense, nor sacrificial meals.” Arnobius Against the Heathen book 6 ch.1 p.506

Arnobius of Sicca (297-303 A.D.) says that Christian do not slay any victims in sacrifice, do not offer incense or oblations of wine. Arnobius Against the Heathen book 6 ch.3 p.507

On15. No need to observe the Sabbath (but can fast)

Hosea 2:11

Ignatius of Antioch (-107/116 A.D.) “If, therefore, those who were brought up in the ancient order of things have come to the possession of a new hope, no longer observing the Sabbath, but living in the observance of the Lord’s Day, on which also our life has sprung up again by Him and by His death” Epistle of Ignatius to the Magnesians ch.9 p.62

Epistle of Barnabas (c.70-130 A.D.) ch.2 p.138 “‘Incense is a vain abomination unto Me, and your new moons and sabbaths I cannot endure.’ He has therefore abolished these things, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human oblation.”

Epistle to Diognetus ch.4 p.26 (c.130 A.D.) mentions how we are not to follow Jewish meats, the Sabbaths, circumcision, new moons, etc.

Justin Martyr (c.138-165 A.D.) “Is there any other matter my [Jewish] friends, in which we Christians are blamed, than this: that we do not live after the law, and are not circumcised in the flesh as your forefathers were, and do not observe Sabbaths, as you do?” Dialogue with Trypho, a Jew ch.10 p.199

Justin Martyr (c.138-165 A.D.) “Therefore to you alone this circumcision was necessary, in order that the people may be no people, and the nation no nation; as also Hosea, one of the twelve prophets, declares. Moreover, all those righteous men already mentioned, though they kept no Sabbaths, were pleasing to God;” Dialogue with Trypho, a Jew ch.19 p.204

Justin Martyr (c.138-165 A.D.) “There was no need of circumcision before Abraham. Nor was there need of the observance of Sabbaths, or of feasts and sacrifices, before Moses. Accordingly, there is no more need of them now.” Dialogue with Trypho, a Jew ch.33 p.206

Irenaeus of Lyons (c.160-202 A.D.) “It will not require tithes of him who consecrates all his possessions to God, leaving father and mother and all his kindred, and following the Word of God. And there will be no command to remain idle for one day of rest, to him who perpetually keeps sabbath, that is to say, who in the temple of God, which is man’s body, does service to God, and in every hour works righteousness.” Proof of Apostolic Preaching ch.96

Irenaeus of Lyons (182-188 A.D.) (partial) “And that man was not justified by these things, but that they were given as a sign to the people, this fact shows,-that Abraham himself, without circumcision and without observance of Sabbaths, ‘believed God, and it was imputed unto him for righteousness; and he was called the friend of God.’ Then, again, Lot, without circumcision, was brought out from Sodom, receiving salvation from God. So also did Noah, pleasing God, although he was uncircumcised, receive the dimensions [of the ark], of the world of the second race [of men]. Enoch, too, pleasing God, without circumcision, discharged the office of God’s legate to the angels although he was a man, and was translated, and is preserved until now as a witness of the just judgment of God, because the angels when they had transgressed fell to the earth for judgment, but the man who pleased [God] was translated for salvation. Moreover, all the rest of the multitude of those righteous men who lived before Abraham, and of those patriarchs who preceded Moses, were justified independently of the things above mentioned, and without the law of Moses. As also Moses himself says to the people in Deuteronomy: “The Lord thy God formed a covenant in Horeb. The Lord formed not this covenant with your fathers, but for you.’” Irenaeus Against Heresies book 4 ch.16.2 p.481

Tertullian (198-220 A.D.) says that while Jewish feasts were the Sabbath and purification, Christians made Sunday their day of rest/festivity. Ad Nationes book 2 ch.13 p.123

Tertullian (198-220 A.D.) “It is this circumcision, therefore, and this renewal, which the apostle insisted on, when he forbade those ancient ceremonies concerning which their very founder announced that they were one day to cease; thus by Hosea: “I will also cause all her mirth to cease, her feast-days, her new moons, and her Sabbaths, and all her solemn feasts.’” (Hosea 2:11) Five Books Against Marcion book 1 ch.20 p.286

Tertullian (198-220 A.D.) “In fine, let him who contends that the Sabbath is still to be observed as a balm of salvation, and circumcision on the eighth day because of the threat of death, teach us that, for the time past, righteous men kept the Sabbath, or practised circumcision, and were thus rendered ‘friends of God.’ For if circumcision purges a man since God made Adam uncircumcised, why did He not circumcise him, even after his sinning, if circumcision purges? At all events, in settling him in paradise, He appointed one uncircumcised as colonist of paradise. Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge. For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God. Melchizedek also, ‘the priest of the most high God,’ uncircumcised and inobservant of the Sabbath, was chosen to the priesthood of God.” An Answer to the Jews ch.2 p.153

Origen (225-253/254 A.D.) “For as the Son of man is Lord of the sabbath, and not the slave of the sabbath as the people are, so He who gives the law has power to give it ‘until a time of reformation,’ and to change the law, and, when the time of the reformation is at hand, also to give after the former way and after the former heart another way and another heart, ‘in an acceptable time, and in a day of salvation.’” Commentary on Matthew book 14 ch.20 p.509

Victorinus of Petau (martyred 304 A.D.) “On this day also, on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day He rested from all His works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord’s day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophets that ‘His soul hateth;’ which Sabbath He in His body abolished, although, nevertheless, He had formerly Himself commanded Moses that circumcision should not pass over the eighth day, which day very frequently happens on the Sabbath, as we read written in the Gospel.” On the Creation of the World p.341-342

Methodius (270-311/312 A.D.) (partial, not counted because in this allegory does not say if we still follow the Sabbath or not) “For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, ‘who hath entered into the heavens,’ as they also, after the rest of the Feast of Tabernacles, came into the land of promise, come into the heavens, not continuing to remain in tabernacles-that is, my body not remaining as it was before, but, after the space of a thousand years, changed from a human and corruptible form into angelic size and beauty, where at last we virgins, when the festival of the resurrection is consummated, shall pass froth the wonderful place of the tabernacle to greater and better things, ascending into the very house of God above the heavens, as, says the Psalmist, ‘in the voice of praise and thanksgiving, among such as keep holy day.’” Banquet of the Ten Virgins discourse 9 ch.5 p.347

Eusebius of Caesarea (318-325 A.D.) says that we do not need to celebrate the Sabbath as the Hebrews do. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

Among corrupt or spurious works

Aristides (c.125 A.D.) (Syriac version, not in the Greek) “Nevertheless they too erred from true knowledge. And in their imagination they conceive that it is God they serve; whereas by their mode of observance it is to the angels and not to God that their service is rendered: - as when they celebrate Sabbaths and the beginning of the months, and feasts of unleavened bread, and a great fast; and fasting and circumcision and the purification of meats, which things, however, they do not observe perfectly.” ANF vol.9 p.276

Among heretics

X The First Form of the Gospel of Thomas (shorter Greek version) (188-235 A.D.) ch.27 p.129 “[Jesus said,] If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the father.”

Manes in Archelaus’ Disputation with Manes (262-278 A.D.) ch.40 p.214 (Partial, this is not counted because this is what the heretic Manes taught, trying to show that the Old Testmaent God and the New Testament God are different.) “He told us, too, that there Moses commanded the man to be punished and stoned who did any work on the Sabbath, and who failed to continue in all things that were written in the law, as in fact was done to that person who, yet being ignorant, had gathered a bundle of sticks on the Sabbath-day; whereas Jesus cured a cripple on the Sabbath, and ordered him then also to take up his bed. And further, He did not restrain His disciples from plucking the ears of corn and rubbing them with their hands on the Sabbath-day, which yet was a thing which it was unlawful to do on the Sabbaths. And why should I mention other instances?”

On16. Eating meats forbidden to Jews OK

Mark 7:17-23, especially 7:19; Acts 10:9-16; Colossians 2:16; Acts 15:28-29

Ignatius (-107/116 A.D.) If we still live according to the old Jewish law, we have not received grace. Ignatius’ Letter to the Magnesians ch.8 p.62

Epistle to Diognetus ch.5 p.26 (c.130-200 A.D.) “For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe.... But inhabiting Greek as well as barbarian cities, according to the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct”

Epistle to Diognetus ch.4 p.26 (c.130-200 A.D.) “But as to their [Jews’] scrupulosity concerning meats, and their superstition as respects the Sabbaths, and their boasting about circumcision, and their fancies about fasting and new moons, which are utterly ridiculous and unworthy of notice, I do not think that you required to learn anything from me.” (The author apparently forgot to notice that these were commanded in Old Testament times. However, he would still agree they are not to be followed today.)

Clement of Alexandria (193-217/220 A.D.) discusses Peter’s vision in Acts 10:10-15 and says “The use of them [all meats] is accordingly indifferent to us. ‘For not what entereth into the mouth defileth the man,’ but the vain opinion respecting uncleanness. For God, when He created man, said, ‘All things shall be to you for meat.’” The Instructor book 2 ch.1 p.241

Tertullian (198-220 A.D.) says that faith free in Christ permits eating the meats of the Jewish Law. Tertullian wrote, “whereas faith, free in Christ, loses no abstinence from particular meats to the Jewish Law even, admitted as it has been by the apostle once for all to the whole range of the meat-market” On Fasting ch.2 vol.4 p.103

Origen (c.227-240 A.D.) discusses how the Old Testament dietary laws are not applicable to those under the gospel. Origen’s Commentary on Matthew book 11 ch.12 p.440-441

Origen (233/234 A.D.) says that eating all kinds of meat is OK. Origen On Prayer ch.27.13 p.101

Novatian (turned schismatic) (250/4-256/7 A.D.) discusses how it is fine to eat all the prohibited meats. On the Jewish Meats 2-3 p.646-647

Novatian (250/4-256/7 A.D.) has an entire work on eating meat prohibited to Jews is fine: On Jewish Meats. You can specifically see ch.5 p.648.

Gregory Thaumaturgus (240-265 A.D.) taught that all meat was OK to eat. Canonical Epistle 1 p.18

Lactantius (c.303-320/325 A.D.) (partial) discusses the former laws against eating pork, and says the Christ fulfilled these things. Note the past tense. “Therefore He [God] forbade them [the Israelites] to use the flesh of the pig for food, that is, not to imitate the life of swine, which are nourished only for death; lest, by devoting themselves to their appetite and pleasures, they should be useless for working righteousness, and should be visited with death. … Thus all the precepts of the Jewish law have for their object the setting forth of righteousness, since they are given in a mysterious manner, that under the figure of carnal things those which are spiritual might be known. (ch.18) When, therefore, Christ fulfilled these things which God would have done, and which He foretold many ages ago before by His prophets,…” The Divine Institutes book 4 ch.17-18 p.119.

Eusebius of Caesarea (318-325 A.D.) says that all foods are OK for us to eat. Eusebius’ Ecclesiastical History book 1 ch.4 p.87

On17. The law is holy

Romans 7:12

Clement of Alexandria (193-217/220 A.D.) “And that he knows that what is just is good, appears by his saying, "So that the law is holy, and the commandment holy, and just, and good,"[6] using both names to denote the same power.” The Instructor book 1 ch.8 p.228

Clement of Alexandria (193-202 A.D.) “"So that the law is holy," and in truth "spiritual,"[4] according to the apostle.” Stromata book 4 ch.11 p.411

Tertullian (207-208 A.D.) “Nay, he [the apostle] adds a climax: "The law is holy, and its commandment just and good."(3) Now if he thus reverences the Creator's law, I am at a loss to know how he can destroy the Creator Himself.” Five Books Agianst Marcion book 5 ch.13 p.459

Methodius (-312 A.D.) “"Wherefore the law is holy, and the commandment holy, and just and good;"(5) because it was given, not for injury, but for safety; for let us not suppose that God makes anything useless or hurtful.” From the Discourse on the Resurrection Synopsis p.371

On18. Divorce permitted under Moses’ Law

Deuteronomy 24:1; Matthew 5:31; 19:3-10; Mark 10:4

Tatian’s Diatessaron (c.172 A.D.) Section 8 no.61 p.&&&

Irenaeus of Lyons (182-188 A.D.) Irenaeus Against Heresies book

Tertullian (207-220 A.D.) quotes the first half of Matthew 5:31. On the Resurrection of the Flesh ch.13 p.554

Tertullian (207/208 A.D.) says that Christ forbade divorce and Moses permitted it. Five Books Against Marcion book 5 ch.7 p.443

Tertullian (&&&) says divorce was permitted in the Old Testament. On Monogamy ch.14 p.71

Origen (225-253/254 A.D.) mentions that Moses permitted divorce. Commentary on Matthew book 9 ch.18 p.507

Divorce OK in OT times (0+)

On19. Christians & Jews/Israel/Moses worship the same God

Matthew 8:11-12a ; Acts 22:14; Romans 3:9-31; Heb 1:1

Saying that God or Christ is for both Jews and Greeks or Gentiles is not counted here.

Matthew 8:11-12a (Implied) “and I [Jesus] says to you that many will come from the east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. (12) But the sons of the kingdom will be cast out into outer darkness.”

Romans 3:29-31

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) quotes Romans 3:9-31

p12 Heb 1:1 (1 verse) (285-300 A.D.) “God spoke by our fathers the prophets.

Epistle of Barnabas (c.70-130 A.D.) ch.16 p.147 “Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him [God] in the temple.”

Justin Martyr (c.150 A.D.) (implied) “There were, then, among the Jews certain men who were prophets of God, through whom the prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language.” First Apology of Justin Martyr ch.31 p.173

Justin Martyr (c.138-165 A.D.) “For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. For we believe them; but you, though you read them, do not catch the spirit that is in them.” Dialogue with Trypho, a Jew ch.29 p.209

Justin Martyr (c.150 A.D.) (implied) “hear the very words spoken through Moses, who, as above shown, was the first prophet, and of greater antiquity than the Greek writers; and through whom the Spirit of prophecy, signifying how and from what materials God at first formed the world, spake thus: 'In the beginning God created the heaven and the earth. And the earth was invisible and unfurnished, and darkness was upon the face of the deep; and the Spirit of God moved over the waters.” First Apology of Justin Martyr ch.59 p.182

Irenaeus of Lyons (182-18 A.D.) “For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father’s will, and completing His dispensations with regard to the human race.” Irenaeus Against Heresies book 2 ch.26.2 p.397

Irenaeus of Lyons (182-188 A.D.) “Our God, one and the same, is also their [the patriarchs’] God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, ‘Jacob have I loved, but Esau have I hated.’” Irenaeus Against Heresies book 4 ch.21.2 p.493

Irenaeus of Lyons (182-188 A.D.) “The apostles, therefore, did preach the Son of God, of whom men were ignorant; and His advent, to those who had been already instructed as to God; but they did not bring in another god. For if Peter had known any such thing, he would have preached freely to the Gentiles, that the God of the Jews was indeed one, but the God of the Christians another; and all of them, doubtless, being awe-struck because of the vision of the angel, would have believed whatever he told them. But it is evident from Peter’s words that he did indeed still retain the God who was already known to them; but he also bare witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins; and not this alone, but he witnessed that Jesus was Himself the Son of God, who also, having been anointed with the Holy Spirit, is called Jesus Christ.” Irenaeus Against Heresies book 3 ch.12.7 p.432-433

Irenaeus of Lyons (c.160-210 A.D.) “And by the Spirit the Father is called Most High and Almighty and Lord of hosts; that we may learn concerning God that He it is who is creator of heaven and earth and all the world, and maker of angels and men, and Lord of all, through whom all things exist and by whom all things are sustained; merciful, compassionate and very tender, good, just, the God of all, both of Jews and of Gentiles, and of them that believe.” Demonstration of Apostolic Preaching ch.8

Minucius Felix (210 A.D.) “For they themselves also, as long as they worshipped our God-and He is the same God of all-with chastity, innocency, and religion, as long as they obeyed His wholesome precepts, from a few became innumerable, from poor became rich, from being servants became kings; a few overwhelmed many;” The Octavius of Minucius Felix ch.33 p.193.

Clement of Alexandria (193-202 A.D.) “‘Is He the God of the Jews only, and not also of the Gentiles? Yes, also of the Gentiles: if indeed He is one God,’ exclaims the noble apostle.” Stromata book 5 ch.3 p.449

Clement of Alexandria (193-202 A.D.) “God wished to save the Jews by giving to them prophets, so also by raising up prophets of their own in their own tongue, as they were able to receive God’s beneficence, He distinguished the most excellent of the Greeks from the common herd,” Stromata book 6 ch.5 p.490

Tertullian (198-220 A.D.) “But, for our part, contending elsewhere about God, and about all the rest of the body of heretical teaching, we now draw before us definite lines for one form of encounter, maintaining that this will, such as to have given occasion for martyrdoms, is that of not another god than the God of Israel, on the ground of” Scorpiace ch.4 p.637

Tertullian (207/208 A.D.) quotes Psalm 2 and then says, “And, indeed, if another god were preached by Paul, there could be no doubt about the law, whether it were to be kept or not, because of course it would not belong to the new lord, the enemy of the law. The very newness and difference of the god would take away not only all question about the old and alien law, but even all mention of it. But the whole question, as it then stood, was this, that although the God of the law was the same as was preached in Christ, yet there was a disparagement of His law. Permanent still, therefore, stood faith in the Creator and in His Christ; manner of life and discipline alone fluctuated.” Five Books Against Marcion book 1 ch.21 p.286

Tertullian (207/208 A.D.) “I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel ‘that they have a zeal of God’-their own God, of course- ‘but not according to knowledge. For,’ says he, ‘being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth.’ Hereupon we shall be confronted with an argument of the heretic, that the Jews were ignorant of the superior God, since, in opposition to him, they set up their own righteousness-that is, the righteousness of their law-not receiving Christ, the end (or finisher) of the law.” Five Books Against Marcion book 5 ch.14 p.460

Hippolytus of Portus (222-235/236 A.D.) “For the Jews glorified (or gloried in) the Father, but gave Him not thanks, for they did not recognise the Son.” Against the Heresy of One Noetus ch.14 p.228

Origen (225-253/254 A.D.) “Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God,” Origen Against Celsus book 6 ch.29 p.586

Origen (225-253/254 A.D.) (implied) “while Moses, our most ancient prophet, says that a divine vision was present to the view of our prophet Jacob, - a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported upon its top, - obscurely pointing, by this matter of the ladder, either to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth.” Origen Against Celsus book 6 ch.21 p.582-583

Origen (233/234 A.D.) shows that we can trust God who delivered the enemies to Josue [Joshua]. Origen On Prayer ch.14.5 p.56

Novatian (250/4-256/7 A.D.) (implied) “He is therefore one and the same Spirit who was in the prophets and apostles, except that in the former He was occasional, in the latter always. But in the former not as being always in them, in the latter as abiding always in them; and in the former distributed with reserve, in the latter all poured out;” Concerning the Trinity ch.29 p.640

Cyprian of Carthage (c.246-258 A.D.) “For we ought not to be forgetful what the Lord spoke to the Jews by Isaiah the prophet, rebuking, and indignant that they had despised the divine precepts and followed human doctrines.” Epistles of Cyprian letter 67 ch.2 p.370

Anatolius (270-280 A.D.) (implied) “Nor is this an opinion confined to ourselves alone. For it was also known to the Jews of old and before Christ, and it was most carefully observed by them. And this may be learned from what Philo, and Josephus, and Musaeus have written; and not only from these, but indeed from others still more ancient, namely, the two Agathobuli, who were surnamed the Masters, and the eminent Aristobulus, who was one of the Seventy who translated the sacred and holy Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated his exegetical books on the law of Moses to the same kings. These writers, in solving some questions which are raised with respect to Exodus, say that all alike ought to sacrifice the Passover after the vernal equinox in the middle of the first month.” Paschal Canon ch.3 p.147

Adamantius (c.300 A.D.) (implied) “It has been clearly demonstrated, then, that the prophets and Christ own one and the same God.” Dialogue on the True Faith first part ch.16 p.59

Athanasius of Alexandria (c.318 A.D.) “For the people of the Jews of old had abundant teaching, in that they had the knowledge of God not only from the works of Creation, but also from the divine Scriptures.” Athanasius Against the Heathen ch.45.4 p.28

Athanasius of Alexandria (c.318 A.D.) “3. But the sectaries, who have fallen away from the teaching of the Church, and made shipwreck concerning the Faith they also wrongly think that evil has a substantive existence. But they arbitrarily imagine another god besides the true One, the Father of our Lord Jesus Christ, and that he is the unmade producer of evil and the head of wickedness, who is also artificer of Creation. But these men one can easily refute, not only from the divine Scriptures, but also from the human understanding itself, the very source of these their insane imaginations. 4. To begin with, our Lord and Saviour Jesus Christ says in His own gospels confirming the words of Moses: ‘The Lord God is one;’ and ‘I thank thee, Father, Lord of heaven and earth’ But if God is one, and at the same time Lord of heaven and earth, how could there be another God beside Him?” Athanasius Against the Heathen ch.6 p.7

Lactantius (c.303-c.305 A.D.) (implied) “It is contained in the mysteries of the sacred writings, that a prince of the Hebrews, compelled by want of corn, passed into Egypt with all his family and relatives. And when his posterity, remaining long in Egypt, had increased into a great nation, and were oppressed by the heavy and intolerable yoke of slavery, God smote Egypt with an incurable stroke, and freed His people, leading them through the midst of the sea, when, the waves being cut asunder and parted on either side, the people went over on dry ground. And the king of the Egyptians endeavouring to follow them as they fled, the sea returning to its place, he was cut off, with all his people. And this deed so illustrious and so wonderful, although for the present it displayed to men the power of God, was also a foreshadowing and figure of a greater deed, which the same God was about to perform at the last consummation of the times, for He will free His people from the oppressive bondage of the world. But since at that time the people of God were one, and in one nation only, Egypt only was smitten. But now, because the people of God are collected out of all languages, and dwell among all nations, and are oppressed by those hearing rule over them, it must come to pass that all nations, that is, the whole world, be beaten with heavenly stripes, that the righteous people, who are worshippers of God, may be set free. And as then signs were given by which the coming destruction was shown to the Egyptians, so at the last time wonderful prodigies will take place throughout all the elements of the world, by which the impending destruction may be understood by all nations.” The Divine Institutes book 7 ch.15 p.212

Lactantius (c.303-320/325 A.D.) (implied) “But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ-that is, the law and the prophets-is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited.” The Divine Institutes book 4 ch.20 p.122

Eusebius of Caesarea (318-325 A.D.) “And the blessing assured thereby to all nations came, to lead those who came to it from the first step and from the first elements of the Mosaic worship to a better and more perfect life. Yes, the religion of those blessed and godly men, who did not worship in any one place exclusively, neither by symbols nor types, but as our Lord and Saviour requires ‘in spirit and in truth’, by our Saviour's appearance became the possession of all the nations, as the prophets of old foresaw. For Zephaniah says the very same thing: ‘The Lord shall appear against them, and shall utterly destroy all the gods of the nations of the earth. And they shall worship him each one from his own place.’ ” Demonstration of the Gospel book 1 ch.33

Eusebius of Caesarea (318 A.D.) says God gave the covenant to the Jews. Demonstration of the Gospel book 4 p.6 and 1.6 p.11

Eusebius of Caesarea (318-325 A.D.) “and the mode of life of the pious Hebrews of old,” Preparation for the Gospel book 8 ch.8 p.2

Among heretics

X Saturninus in Irenaeus of Lyons (182-188 A.D.) “2. He [Saturninus] has also laid it down as a truth, that the Saviour was without birth, without body, and without figure, but was, by supposition, a visible man; and he maintained that the God of the Jews was one of the angels; and, on this account, because all the powers wished to annihilate his father, Christ came to destroy the God of the Jews, but to save such as believe in him; that is, those who possess the spark of his life. This heretic…” Irenaeus Against Heresies book 1 ch.24.2 p.349

On20. O.T. pointed to salvation in Christ in New

Isaiah 53; Luke 2:29-32; 3:4-6; 4:18-19,21

p46 Chester Beatty II – 1,680 verses 70% Paul plus Hebrews (100-150 A.D.) Romans 10:18-20

p45 Chester Beatty I – 833 verses (4 gospels plus Acts) (200-225 A.D.) Acts 13:34-35

p13 Hebrews 2:14-5:5; 10:8-22; 10:29-11:13; 11:28-12:17 (225-250 A.D.) Hebrews 10:11-12

Clement of Rome (96/98 A.D.) ch.12 p.8 (See also vol.9 12 p.232) mentions how the scarlet thread from Rahab’s window “made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God.” He also quotes Isaiah 53 as referring to Christ in 1 Clement ch.16 p.9 (See also vol.9 ch.16 p.233-234)

Ignatius of Antioch (-107/116 A.D.) “And let us also love the prophets, because they too have proclaimed the Gospel, and placed their hope in Him, and waited for Him;” Letter of Ignatius to the Philadelphians ch.5 p.82

Epistle of Barnabas ch.5 p.139 (c.70-130 A.D.) mentions how Isaiah 53:5,7 prophesies of Christ.

Epistle of Barnabas (c.70-130 A.D.) says that the Son of God came in the flesh ch.5 p.140 , He was to be manifested in the flesh ch.6 p.141; and the judge of the living and the dead suffered ch.7 p.141. He was to offer in sacrifice for our sins, as the type established in Isaac when he was offered on the alter. ch.7 p.141

Justin Martyr (c.150 A.D.) Dialogue with Trypho, a Jew ch.135 p.267 “And when Scripture says, ‘I am the Lord God, the Holy One of Israel, who have made known Israel your King,’ will you not understand that truly Christ is the everlasting King?” Isaiah 53 in First Apology of Justin Martyr ch.50 p.179

Irenaeus of Lyons (182-188 A.D.) says that Moses and Aaron’s rod were types of Christ in Irenaeus Against Heresies book 3 ch.21.8 p.453. In book 4 ch.25.2 p.496 he also mentions that the scarlet thread when Tamar was giving birth was a type of salvation

Clement of Alexandria (193-202 A.D.) the golden lamp symbolizes Christ in whom we believe. Stromata book 5 ch.6 p.453

Tertullian (207/208 A.D.) “But why is Christ our passover, if the passover be not a type of Christ, in the similitude of the blood which saves, and of the Lamb, which is Christ? Why does (the apostle) clothe us and Christ with symbols of the Creator’s solemn rites, unless they had relation to ourselves?” Five Books Against Marcion book 5 ch.7 p.443

Hippolytus of Portus (222-235/236 A.D.) the ark [Noah’s ark] of wood was the safety of the of the Son. Fragment 6 p.238

Novatian (250/4-256/7 A.D.) “Christ … was promised before by the Creator, in the Scriptures of the Old Testament; especially as the things that were predicted of Him were fulfilled, and those things that were fulfilled” Treatise Concerning the Trinity ch.10 p.619. See also Treatise Concerning the Trinity ch.1 p.612

Novatian (250/4-256/7 A.D.) mentions Isaiah 11:1; 7:13; 35:3-6; 42:2,3; 55:3-5 as referring to Christ. Treatise Concerning the Trinity ch.9 p.618

Treatise Against Novatian (250/4-256/7 A.D.) ch.2-5 p.658 (partial) shows how the ark pointed to salvation in the church. (No mention of salvation in Christ though.)

Teachings on Scripture not on the List

1. Walk according to the Word (only 1 writer: Clement of Alexandria)

2. Scripture cannot be broken (only 2 writers: Tertullian, Novatian)

3. God’s word is a lamp to our feet / light to our path (only 1 writer: Origen)

4. God’s Word is sweeter than honey (only 3 writers: Justin Martyr, Clement of Alexandria, Tertullian)

5. Heavenly scriptures (only 2 writers: Novatian, Treatise Against Novatian)

6. The Law is our teacher (only 2 writers: Clement of Alexandria, Commodianus)

7. The Law is our schoolmaster (only 1 writer: Clement of Alexandria)

8. The curse of the law Deuteronomy 27:26; Galatians 3:6-14 (only 2 writers: Irenaeus, Origen)

9. The holy covenant (only 3 writers: Jutin Martyr, The Diatessaron, Irenaeus)

10. Scripture comforts us (only 1 writer: Clement of Alexandria)

11. We have comfort in Christ (only1 writer: Origen Martyrdom ch.42 p.185)

12. Word of God is a two-edged word Hebrews 4:12 (only 3 writers: Tertullian, Origen, Victorinus of Petau, p13)

13. Scapegoats represent two natures of Christ (only 1 writer: Tertullian)

14. The Bible has no contradictions (many writers including Dionysius of Alexandria and Lactantius. However, Origen against)

OLD TESTAMENT canon

Oc1. Genesis is scripture

Clement of Rome (96/98 A.D.) (partial) “when the blessed Moses also, ‘a faithful servant in all his house,’ noted down in the sacred books all the injunctions which were given him,” 1 Clement ch.43 p.16

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.140 “For the Scripture says concerning us, while He speaks to the Son, “Let Us make man after Our image, and after Our likeness; and let them have dominion over the beasts of the earth, and the fowls of heaven, and the fishes of the sea.”

Epistle of Barnabas (c.70-130 A.D.) ch.13 p.145 “Hear ye now what the Scripture saith concerning the people.” And then refers to Genesis 25:21.

2 Clement (120-140 A.D.) ch.14 p.255 “the body of Christ (for the Scripture, saith, ‘God created man male and female;’”

Justin Martyr (c.138-165 A.D.) “But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him:” Dialogue with Trypho, a Jew ch.138 p.268. See also ibid ch.56 p.223.

Melito of Sardis (170-177/180 A.D.) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis , Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Theophilus of Antioch (168-181/188 A.D.) “Scripture teaches us, saying: ‘And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul.’” [Genesis 2:7] Theophilus to Autolycus book 2 ch.19 p.102. See also book 2 ch.10 p.98

Irenaeus of Lyons (182-188 A.D.) “Moreover, we learn from the Scripture itself” and then soon after quotes Genesis 17:9-11. Irenaeus Against Heresies book 4 ch.26.1 p.480

Irenaeus of Lyons (182-188 A.D.) “For He [God] formed him [Adam] for growth and increase, as the Scripture says: ‘Increase and multiply’” [Genesis 1:28] Irenaeus Against Heresies book 4 ch.11.2 p.474

Irenaeus of Lyons (c.160-202 A.D.) mentions Genesis as scripture. Proof of Apostolic Preaching ch.32.

Irenaeus of Lyons (c.160-202 A.D.) “And when God saw the undoubting and unwavering certainty of his spirit, He bare witness unto him by the Holy Spirit, saying in the Scripture: ‘And Abraham believed, and it was counted unto him for righteousness.’” Proof of Apostolic Preaching ch.24.

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) (implied) “And some, in worshipping God, make a representation of heaven containing the stars; and so worship, although Scripture says, ‘Let Us make man in Our image and likeness.’” Stromata book 5 ch.5 p.451

Clement of Alexandria (193-202 A.D.) “For with perfect propriety Scripture has said that woman is given by God as ‘a help’ to man.” Stromata book 4 ch.20 p.432

Clement of Alexandria (193-217/220 A.D.) quotes half of Genesis 46:3 as by God, the Word. The Instructor book 1 ch.7 p.224

Tertullian (c.213 A.D.) discusses in detail Genesis 2:21,23; 3:5,19; 4:10 then says, “This is the answer I should give in defence of the Scriptures before us, for seeming here to set forth the formation of the heaven and the earth,...” Against Hermogenes ch.32 p.495. See also Against Praxeas ch.12 p.607 (Genesis 1:3) ch.13 p.608 (Genesis 19:24).

Tertullian (213 A.D.) says that Genesis 2 is scripture. On Monogamy ch.2 p.61

Commodianus (c.240 A.D.) “When the Lord says that man should eat bread with groaning, here what art thou now doing, who desirest to live with joy? Thou seekest to rescind the judgment uttered by the highest God when He first formed man; thou wishest to abandon the curb of the law.” Instructions of Commodianus ch.58 p.214

Origen (c.227-240 A.D.) “The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, “their labour.” Once more, in the departures of the children of Israel in Numbers, we find, “They departed from Sochoth and pitched in Buthan; “but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue,” Commentary on John Sixth book ch.24 p.371

Origen (233/234 A.D.) quotes Genesis 3:8 as scripture. Origen On Prayer ch.23.3 p.78

Novatian (250/4-256/7 A.D.) “And although the heavenly Scripture often turns the divine appearance into a human form, as when it says,” and quotes Psalm 34:15 “or when it says,” and quotes Genesis 8:21. “or where there are give to Moses the tables” and quotes Exodus 31:18. “or when the people of the children of Israel are set free from the land of Egypt” and quotes Psalm 136:12 “or when it says,” and quotes Isaiah 1:20. Treatise Concerning the Trinity ch.6 p.615

Cyprian of Carthage (c.246-258 A.D.) “But the Scripture, foreseeing that God justifieth the heathens by faith, foretold to Abraham that all nations should be blessed in him. Therefore they who are of faith are blessed with faithful Abraham.” Treatises of Cyprian Treatise 12 first part ch.5 p.510

Cyprian of Carthage (c.256 A.D.) “But how dangerous it is in divine matters, that any one should depart from his right and power, Holy Scripture declares when, in Genesis , Esau thence lost his birthright, nor was able afterwards to regain that which he had once given up.” Epistles of Cyprian Letter 72 ch.26 p.386

Adamantius (c.300 A.D.) quotes part of 1 Corinthians 1:24 as “The Apostle says”; John 1:3 as by “John the Evangelist”; Jeremiah 1:15 (Septuagint) as by Jeremiah, Psalm 118:73 (Septuagint) as by David, Genesis 2:7 as Genesis , and then says, “If then the Scriptures show that the Word of God moulded Man into a living creature, how is it that God accepts what is considered shameful (For you people claim that the Godhead can feel a sense of shame!), while you on your side disparage something higher and even more glorious?” Dialogue on the True Faith fourth part d 15 p.147. See also ibid first part ch.610c p.80, and ibid fifth part ch.20 b p.175 and ibid fourth part ch.424a p.129 on Genesis 1:2.

Methodius (270-311/312 A.D.) “Let us begin with Genesis, that we may give its place of antiquity and supremacy to this scripture.” Banquet of the Ten Virgins discourse 2 ch.1 p.313. See also ibid Discourse 3 ch.2 p.317.

Methodius (270-311/312 A.D.) discusses Genesis 3:21; 2:23-24 and says, “For I cannot endure the trifling of some who shamelessly do violence to Scripture, in order that their opinion, that the resurrection is without flesh, may find support;” Discourse on the Resurrection part 1 ch.1 p.364

Athanasius of Alexandria (318 A.D.) (partial) “But the godly teaching and the faith according to Christ brands their foolish language as godlessness. Then he quotes Genesis 1:1. Incarnation of the Word ch.3.1 p.37

Athanasius of Alexandria (318 A.D.) “4. exactly as the first of men created, the one who was named Adam in Hebrew, is described in the Holy Scriptures as having at the beginning had his mind to God-ward in a freedom unembarrassed by shame, and as associating with the holy ones in that contemplation of things perceived by the mind which he enjoyed in the place where he was—the place which the holy Moses called in figure a Garden.” Athanasius Against the Heathen part 1 ch.2.4 p.5

Athanasius of Alexandria (318 A.D.) “Wherefore He also persuades us and says ‘He spake and they were made, He commanded and they were created;” as the illustrious Moses also at the beginning of his account of Creation confirms what we say by his narrative saying: and God said, “let us make man in our image and after our likeness:’” Athanasius Against the Heathen ch.46.4 p.29

Alexander of Alexandria (313-326 A.D.) “And it is mutable as the Scripture recognises: ‘For when the sons of God saw the daughters of men, they took them wives,’” Letters on the Arian Heresy Letter 1 ch.8 p.294

Eusebius of Caesarea (318-325 A.D.) quotes all of Genesis 6:3 as “Sacred Scripture”. Preparation for the Gospel book 5 ch.3 p.8

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.11 p.315 quotes Genesis 1:26 as scripture.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.5 p.58 mentions Genesis 6:3 as scripture.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

X Valentinians and X Marcion in John Chrysostom (died 407 A.D.) “They who receive the wild doctrines of Valentinus and Marcion, and of all whose minds are similarly diseased, exclude the Law given by God to Moses from the catalogue of the Divine Scriptures.” On the Priesthoods book 4 ch.4 p.65

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius says “That all the kingdoms do exist shows that the Christ announced through the Law and the Prophets has not yet arrived.” Dialogue on the True Faith first part ch.25 p.68

m Marcionite heretic Megethius (c.300 A.D.) refers to the “Law of Moses” in his debate with Adamantius believes it was from the just god, not the good god. Dialogue on the True Faith first part ch.22b p.65

The Bardasene Marinus (c.300 A.D.) “Just as the Scripture says: ‘Let us make Man,’ it says, ‘according to our image and likeness and God took soil from the ground and fashioned Man’” Dialogue on the True Faith fourth part d 14 p.145.

Oc2. Exodus is scripture or God says

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) has Romans 9:17 which quotes Exodus 19:16 as scripture.

Clement of Rome (96/98 A.D.) “Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracle of God. Call then these things to your remembrance. When Moses went…” and he quotes Exodus 32:7-10. 1 Clement ch.53 p.19

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.138-139 “For the Scripture saith, ‘And Moses was fasting in the mount forty days and forty nights, [Exodus 24:18, except no fasting] and received the covenant from the Lord, tables of stone written with the finger of the hand of the Lord;’ but turning away to idols, they lost it. For the Lord speaks thus to Moses: ‘Moses go down quickly; for the people whom thou hast brought out of the land of Egypt have transgressed.’” [Exodus 32:7]

Justin Martyr (c.138-165 A.D.) “For the Scripture says thus:” then Justin quotes Exodus 3:2-4. Dialogue with Trypho, a Jew ch.49 p.220

Justin Martyr (c.138-165 A.D.) calls Exodus 3:2-4 scripture in Dialogue with Trypho the Jew ch.60 p.227

Melito of Sardis (170-177/180 A.D.) “The Scripture of the exodus of the Hebrews has been read, and the words of the mystery have been declared; how the sheep was sacrificed, and how the people was saved, and how Pharaoh was flogged by the mystery.” On Pascha stanza 1 p.37

Meleto/Melito of Sardis (170-177/180 A.D.) “I shall narrate the scriptural story, how he gave command to Moses in Egypt,” On Pascha stanza 11 p.40

Melito of Sardis (170-177/180 A.D.) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis , Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Theophilus of Antioch (168-181/188 A.D.) quotes Exodus 20:3; 23:6; 22:21 as God is speaking. Theophilus to Autolycus book 3 ch.9 p.114

Irenaeus of Lyons (182-188 A.D.) “Wherefore also He [God] says to Moses in Exodus: ‘I will send forth My angel before thee; for I will not go up with thee, because thou art a stiff-necked people.’ (2..) And not only so, but the Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart],” Irenaeus Against Heresies book 4 ch.15.1,2 p.480

Irenaeus of Lyons (182-188 A.D.) quotes Exodus 3:7-8 as God is speaking. Irenaeus Against Heresies book 4 ch.12.4 p.476

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “Whence the Scripture divinely says, ‘And the Lord spake to Moses, saying, Speak to the children of Israel, and thou shalt say to them, I am the Lord your God.” Stromata book 2 ch.10 p.358. See also Stromata book 2 ch.11 p.359 for his discussion of “scripture” and Exodus 16:36.

Clement of Alexandria (193-202 A.D.) “And when the Scripture says, ‘Moses entered into the thick darkness where God was,’ this shows to those capable of understanding, that God is invisible and beyond expression by words, And ‘the darkness’ -which is, in truth, the unbelief and ignorance of the multitude-obstructs the gleam of truth.” Stromata book 5 ch.7 p.454

Clement of Alexandria (193-217/220 A.D.) “It is He also who teaches Moses to act as instructor. For the Lord says, ‘If any one sin before Me, him will I blot out of My book; but now, go and lead this people into the place which I told thee.’” (Exodus 32:33,34) The Instructor book 1 ch.7 p.224. See also The Instructor book 1 ch.8 p.218 where he calls Exodus 3:8 Scripture.

Tertullian (198-220 A.D.) “Thou shalt have no other gods besides me. Thou shalt not make unto thee a likeness of those things which are in heaven, and which are in the earth beneath, and which are in the sea under the earth. Thou shalt not worship them, nor serve them. For I am the Lord thy God.” Likewise in the same book of Exodus: ‘Ye yourselves have seen that I have talked with you from heaven. Ye shall not make unto you gods of silver, neither shall ye make unto you gods of gold.’” Scorpiace ch.2 p.634

Origen (230-235 A.D.) “2. Perhaps something of this kind is shadowed forth in what is written in Exodus from the mouth of God, that the children of Israel were commanded to ask...” Letter from Origen to Gregory ch.2 p.393

Origen (c.227-240 A.D.) “We may also notice how evil men, on account of their wickedness, are said not to be, from the name ascribed to God in Exodus: ‘For the Lord said to Moses, I am, that is My name.’ The good God says this with respect of us also who pray that we may be part of His congregation.” Commentary on John book 2 ch.7 p.330

Origen (225-253/254 A.D.) “But let us return to the subject before us, in which the Saviour abridged and expounded two commandments from the law, the one from the decalogue from Exodus, and the other from Leviticus, or the other from some one of the books of the Pentateuch. Then since we have explained in what way they made void the word of God which said, ‘Honor thy father and thy mother,’” Commentary on Matthew from the 11th chapter verse 10 p.439

Origen (240-254 A.D.) (Greek) “Having spoken thus briefly on the subject of the divine inspiration of the holy Scriptures, it is necessary to proceed to the (consideration of the) manner in which they are to be read and understood,...” then he refers to Zechariah 9:10; Isaiah 7:15; Isaiah 11:6,7; Jeremiah 15:14; Exodus 20:5. He quotes 1 Samuel 15:11; Isaiah 45:7; Amos 3:6 Micah 1:12, and part of 1 Samuel 16:14; 18:10. Then Origen says, “and countless other passages like these - they have not ventured to disbelieve these as the Scriptures of God;” Origen Against Celsus book 6 ch.47 p.595

Origen (c.227-240 A.D.) “We should attend to the passover law and observe what the Lord says of it when it is first mentioned in Scripture.” [Exodus 12:1-2] Commentary on John book 10 no.11 p.387

Origen (233/234 A.D.) quotes Exodus 20:7 as scripture. Origen On Prayer ch.24.3 p.82

Origen (c.250 A.D.) mentions “Scripture in Exodus”. Homilies on Psalms Homily 36 ch.1.3 p.83.

Novatian (250/4-256/7 A.D.) “And although the heavenly Scripture often turns the divine appearance into a human form, as when it says,” and quotes Psalm 34:15 “or when it says,” and quotes Genesis 8:21. “or where there are give to Moses the tables” and quotes Exodus 31:18. “or when the people of the children of Israel are set free from the land of Egypt” and quotes Psalm 136:12 “or when it says,” and quotes Isaiah 1:20. Treatise Concerning the Trinity ch.6 p.615.

Cyprian of Carthage (c.246-258 A.D.) “Also in Exodus, the Holy Scripture declares that we are rather multiplied and increased by afflictions, saying: ‘And the more they afflicted them, so much the more they became greater, and waxed stronger.’ ... As in Exodus God speaks to Moses when he delayed and trembled to go to the people, saying: ‘Who hath given a mouth to man? and who hath made the stammerer?’” Treatises of Cyprian Treatise 11 ch.10 p.502. See also ibid ch.10 p.501. and h.12 part 2 p.521-522.

Cyprian of Carthage (c.246-258 A.D.) “since the Lord God speaks in Leviticus, and says, ‘No man that hath a stain or a blemish shall come nigh to offer gifts to the Lord.’ Moreover, in Exodus, He prescribes this same thing, and says, ‘And let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.’” Epistles of Cyprian Letter 71 ch.2 p.379

Cyprian of Carthage (c.246-258 A.D.) “Also in Exodus God says to Moses” and quotes Exodus 12:13. Treatises of Cyprian Treatise 12 part 2 ch.22 p.525

Anatolius (270-280 A.D.) “and the eminent Aristobulus, who was one of the Seventy who translated the sacred and holy Scriptures of the Hebrews for Ptolemy Philadelphus and his father, and dedicated his exegetical books on the law of Moses to the same kings. These writers, in solving some questions which are raised with respect to Exodus, say that all alike ought to sacrifice the Passover after the vernal equinox in the middle of the first month.” Paschal Canon of Anatolius of Alexandria (ANF vol.6) ch.3 p.147

Phileas of Thmuis (martyred 306/307 A.D.) quotes Exodus 22:20 and 20:3 as “by the Holy Scriptures” Letter of Phileas to the People of Thmuis p.163

Methodius (270-311/312 A.D.) quotes Exodus 30:1-9 as He [God] says Banquet of the Ten Virgins discourse 5 ch.7 p.328

Eusebius of Caesarea (318-325 A.D.) quotes all Exodus 14:21-22 (LXX) “for Scripture says”. Preparation for the Gospel book 3 ch.1 p.2. See also ibid book 12 ch.9 p.9 “Hebrew Scripture”

Eusebius of Caesarea (318-325 A.D.) quotes Exodus 22:20 and 20:3 as “Sacred Scripture”. Eusebius’ Ecclesiastical History book 9 ch.10 p.331

Among corrupt or surious works

pseudo-Methodius (after 312 A.D.) quotes Exodus 25:22 as God says to Moses. Oration of Simeon and Anna ch.3 p.386

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 2 ch.14 p.65 quotes Exodus 15:6 as scripture.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc3. Leviticus is scripture or God says

Justin Martyr (c.138-165 A.D.) “And God himself proclaimed by Moses, speaking thus: ‘And circumcise the hardness of your hearts, and no longer stiffen the neck. For the Lord your God is both Lord of lords, and a great, mighty, and terrible God, who regardeth not persons, and taketh not rewards.’ And in Leviticus: ‘Because they have transgressed against Me, and despised Me, and because they have walked contrary to Me, I also walked contrary to them, and I shall cut them off in the land of their enemies. Then shall their uncircumcised heart be turned.’” Dialogue with Trypho, a Jew ch.16 p.202

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) quotes Leviticus 18:1-5 as scripture by Moses. Stromata book 2 ch.10 p.358

Clement of Alexandria (193-217/220 A.D.) quotes Leviticus 15:29; 12:8 as God says by Moses. The Instructor book 1 ch.5 p.212

Clement of Alexandria (193-202 A.D.) (partial) “as is written in Leviticus” and quotes Leviticus 26:30. Stromata book 1 ch.21 p.326

Tertullian (207/208 A.D.) “But that surely, is a small matter; for with the Creator there is a larger grace, when He sets no limits to forgiveness, indefinitely charging you ‘not to bear any malice against your brother,’” [Leviticus 19:28] Five Books Against Marcion book 4 ch.35 p.407

Tertullian (198-220 A.D.) “But in Leviticus He says: ‘Go not ye after idols, nor make to yourselves molten gods: I am the Lord your God.’” [Leviticus 19:4] Scorpiace ch.2 p.635

Tertullian (207/208 A.D.) “Now (Marcion), since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words?” Then Tertullian quotes in order Romans 12:9; Psalm 34:14; Romans 12:10; Leviticus 19:18; Romans 12:12; Psalm 20:1; Romans 12:12; Romans 12:16; Isaiah 5:21; Romans 12:17; Leviticus 19:17,18; Romans 12:19; Romans 12:19 quoted from Deuteronomy 32:25; Romans 12:18; Romans 13:9. Five Books Against Marcion book 5 ch.14 p.460-461

Tertullian (207/208 A.D.) (partial) “When, however, He answers the man, who alleged as an excuse his father’s burial, ‘Let the dead bury their dead, but go thou and preach the kingdom of God,’ He [Jesus] gave a clear confirmation to those two laws of the Creator-that in Leviticus, which concerns the sacerdotal office, and forbids the priests to be present at the funerals even of their parents.” Five Books Against Marcion book 4 ch.23 p.386

Origen (225-253/254 A.D.) “But let us return to the subject before us, in which the Saviour abridged and expounded two commandments from the law, the one from the decalogue from Exodus, and the other from Leviticus, or the other from some one of the books of the Pentateuch. Then since we have explained in what way they made void the word of God which said, ‘Honor thy father and thy mother,’” Commentary on Matthew from the 11th chapter verse 10 p.439

Origen (233/234 A.D.) refers to Leviticius 27:1-3 as The Lord says. Origen on Prayer ch.3.4 p.24

Cyprian of Carthage (c.246-258 A.D.) “since the Lord God speaks in Leviticus, and says, ‘No man that hath a stain or a blemish shall come nigh to offer gifts to the Lord.’ Moreover, in Exodus, He prescribes this same thing, and says, ‘And let the priests which come near to the Lord God sanctify themselves, lest the Lord forsake them.’” Epistles of Cyprian Letter 71 ch.2 p.379

Anatolius (270-280 A.D.) “For the Lord ascribes no less praise to the twentieth day than to the fourteenth. For in the book of Leviticus the injunction is expressed thus: ‘In the first month, on the fourteenth day of this month, at even, is the Lord’s Passover. And on the fifteenth day of this month is the feast of unleavened bread unto the Lord. Seven days ye shall eat unleavened bread. The first day shall be to you one most diligently attended and holy. Ye shall do no servile work thereon.’” Paschal Canon ch.11 p.149

Methodius (270-311/312 A.D.) “God, when He appointed to the true Israelites the legal rite of the true feast of the tabernacles, directed, in Leviticus, how they should keep and do honour to the feast; above all things, saying that each one should adorn his tabernacle with chastity. I will add the words themselves of Scripture, from which, without any doubt, it will be shown how agreeable to God, and acceptable to Him, is this ordinance of virginity: ‘In the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days.’” [Leviticus 23:39-42] Banquet of the Ten Virgins discourse 9 ch.1 p.344

Eusebius of Caesarea (318-325 A.D.) quotes all of Leviticus 10:9 as “Moses also anticipates this…” and “And the Lord spake to Aaron, saying”. Preparation for the Gospel book 12 ch.25 p.22

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc4. Numbers is scripture or God says

Justin Martyr (c.138-165 A.D.) “‘You perceive that God by Moses laid all such ordinances upon you...” then Justin quotes Numbers 15:38 and Deuteronomy 6:6. Dialogue with Trypho, a Jew ch.47 p.218. See also ch.126 p.263.

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-217/220 A.D.) quotes Numbers 6:9,12 as scripture. The Instructor book 1 ch.2 p.210

Tertullian (207/208 A.D.) “The form of it which He uses- ‘He that despiseth you, despiseth me’ -the Creator had also addressed to Moses: ‘Not against thee have they murmured, but against me.’” [Numbers 14:27] Five Books Against Marcion book 4 ch.24 p.388

Origen (c.227-240 A.D.) “The numbers which are recorded in the book of that name obtained a place in Scripture in accordance with some principle which determines their proportion to each thing. We ought therefore to enquire whether the book of Moses which is called Numbers teaches us, should we be able to trace it out, in some special way, the principle with regard to this matter.” Commentary on John from the Tenth book ch.1 p.381

Origen (c.227-240 A.D.) “The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, ‘their labour’. Once more, in the departures of the children of Israel in Numbers, we find, ‘They departed from Sochoth and pitched in Buthan’; but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue, as in the account of the partition of the country in Joshua, and in the first Book of Chronicles from the beginning down to, say, the passage about Dan, and similarly in Ezra. Names are not to be neglected, since indications may be gathered from them which help in the interpretation of the passages where they occur.” Commentary on John Sixth book ch.24 p.371

Origen (233/234 A.D.) refers to Numbers 6:1-3 as the Lord says. Origen on Prayer ch.3.4 p.24

Cyprian of Carthage (c.246-258 A.D.) “Since the Lord says in the book of Numbers, ‘And whatsoever the unclean person touches shall be unclean.’” Epistles of Cyprian letter 69 ch.1 p.376

Cyprian of Carthage (c.246-258 A.D.) “Concerning Moses, moreover, we find it said in the Scriptures, ‘Now the man Moses was very meek;’” Epistles of Cyprian letter 51 ch.16 p.331

Cyprian of Carthage (c.246-258 A.D.) “as in the book of Numbers the Lord commanded Moses, saying,” and quotes Numbers 20:25-26. Epistles of Cyprian letter 67 ch.4 p.370

Methodius (270-311/312 A.D.) quotes Numbers 6:1-2 as The Lord speaking to Moses. In chapter 2 he refers to that quote as Scripture. Banquet of the Ten Virgins discourse 5 ch.1-2 p.325

Eusebius of Caesarea (318-325 A.D.) quotes Num 11:16m (not 5 8 not 26 words quotes); Num 11:17m (not 15 12 not 14 words quoted); Num 11:1824m (not 121 9 not 6 words quoted) “for Scripture says”. Preparation for the Gospel book 3 ch.1 p.3

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc5. Deuteronomy is scripture or God says

Deuteronomy was spoken by Moses Dt 1:1-5; 4:1; 4:44-46; 5:1; 29:1-2; or written by him 31:9; 31:22,24-26.

Verse in the New Testament	Verse in Deuteronomy
Mt 4:4 Jesus said, “It is written”	Dt 8:3
Mt 4:4 “Jesus said to him”	Dt 6:16
Mt 4:10 “For it is written”	Dt 6:13
Mt 8:4 (anonymous allusion)	Lev 14:2-14 and Dt 24:8
Mt 5:21 “You have heard that it was said to those of old”	Ex 20:13 and Dt 5:17
“Mt 5:27 “You have heard that it was said to those of old”	Ex 20:14 and Dt 5:18
Mt 5:38 “You have heard that it was said”	Ex 21:24; Lev 24:20; Dt 19:21
Mt 18:16 anonymous allusion	Dt 19:15
Mt 19:7-8 “Moses commanded”	Dt 24:1-4
Mt 19:19 (anonymous allusion)	Ex 20:12-16, Lev 19:18, and Dt 5:16-20
Mt 22:24 “Moses said”	Dt 25:5
Mt 22:37 “the great commandment in the law”	Dt 6:5
Mt 23:5 anonymous allusion	Dt 6:8
Mk 1:44 “which Moses commanded”	Lev 14:2-14 and Dt 24:8
Mk 7:10 “For Moses said”	Ex 20:12; Dt 5:16
Mk 10:4 “Moses permitted” (allusion)	Dt 24:1-4
Mk 12:19 “Moses wrote”	Dt 25:5
Mk 12:29 “The first of all commandments is”	Dt 6:4-5
Mk 14:7 (anonymous allusion)	Dt 15:11
Lk 4:4 (anonymous allusion)	Dt 8:3
Lk 4:8 (anonymous allusion)	Dt 6:13
Lk 4:12 (anonymous allusion)	Dt 6:16
Lk 10:27 “what is written in the law” A certain lawyer is speaking.	Dt 6:5 and Lev 19:18
Lk 12:47 (anonymous allusion)	Dt 25:2
Lk 20:28 “Moses wrote” a Sadducee is speaking	Dt 25:5-6
Jn 5:1 mention of a feast of the Jews	Dt 16:16
Jn 5:36 (allusion) “he [Moses] wrote about me”	Dt 18:15,18
Jn 8:7 (anonymous allusion)	Dt 17:7
Jn 8:17 “It is also written in your law”	Dt 17:6
Jn 12:39 (anonymous allusion)	Dt 18:18
Jn 17:8 (anonymous allusion)	Dt 18:18
Acts 3:22-23 “Moses said”	Dt 18:15,18,19
Acts 7:37 “by Moses”	Dt 18:15,18,19
Acts 7:41 (anonymous allusion)	Ex 32:2-4; Dt 9:16
Acts 13:17 (anonymous allusion)	Dt 7:6-8
Acts 13:19 (anonymous allusion)	Dt 7:1
Acts 17:26 (anonymous allusion) Paul is speaking	Dt 32:8
Rom 2:11 (anonymous allusion)	Dt 10:17
Rom 9:14 (anonymous allusion)	Dt 32:4
Rom 10:6 “For Moses writes”	Dt 30:12
Rom 10:7 “For Moses writes”	Dt 32:12
Rom 10:8 “For Moses writes”	Dt 30:14
Rom 10:19 “Moses says”	Dt 32:21
Rom 11:8 “Just as it is written”	Dt 29:4
Rom 12:19 “For it is written”	Dt 32:35
Rom 13:9 “the commandments”	Ex 20:13-15; Dt 5:17-19
Rom 15:10 “Again he says”	Dt 32:43
1 Cor 9:9 “written in the law of Moses”	Dt 25:4
1 Cor 10:20 (anonymous allusion)	Lev 17:7; Dt 32:17
2 Cor 13:1 “For Moses writes”	Dt 19:15
Gal 3:10 “It is written”	D 27:26
Gal 3:13 “it is written”	Dt 21:23
1 Tim 5:21 “For Moses writes”	Dt 1:17
Heb 1:9 “And of the angels He [God] says”	Dt 32:43
Heb 10:30a “says the Lord”	Dt 32:35
Heb 10:30f “says the Lord … and”	Dt 32:36
Heb 12:7 (anonymous allusion)	Dt 8:5
Heb 12:15 (anonymous allusion)	Dt 29:18
Heb 12:21 “Moses said”	Dt 9:19
Heb 13:5 For He Himself [God] has said”	Dt 31:6; Josh 1:5
Jms 2:9 (anonymous allusion)	Dt 1:17 (partiality)
Jms 2:11a (anonymous allusion)	Ex 20:14; Dt 5:18
Jms 2:11f (anonymous allusion)	Ex 20:13; Dt 5:17

Justin Martyr (c.138-165 A.D.) “To this I replied, ‘Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, ‘I will take of the spirit which is in thee, and put it on him?’ And he said, ‘Certainly.’” Dialogue with Trypho, a Jew ch.49 p.220

Justin Martyr (c.138-165 A.D.) “‘You perceive that God by Moses laid all such ordinances upon you...” then Justin quotes Numbers 15:38 and Deuteronomy 6:6. Dialogue with Trypho, a Jew ch.47 p.218.

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-217/220 A.D.) quotes Deuteronomy 32:13-14 as “Wherefore also the Scripture says” The Instructor book 1 ch.6 p.222

Tertullian (213 A.D.) “After the ancient examples of the patriarchs, let us equally pass on to the ancient documents of the legal Scriptures, that we may treat in order of all our canon. ... If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees; men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts of the law which have been cancelled.” (Deuteronomy 25:5-6) On Monogamy ch.7 p.63-64

Tertullian (198-220 A.D.) “...it is not credible that God should have exposed His own Son ... But the reason of the case antecedently explains the sense of this malediction; He [God] says in Deuteronomy:” and quotes Deuteronomy 21:22,23 from the Septuagint. An Answer to the Jews ch.10 p.164. See also Scorpiace ch.2 p.635 “He [the Lord] says”

Hippolytus of Portus (222-235/236 A.D.) “Thus did the Scriptures preach beforehand of this lion and lion’s whelp. Then he quotes Deuteronomy 33:22 as by Moses.” Treatise on Christ and Antichrist ch.14 p.207

Origen (c.227-240 A.D.) has three chapters discussing the books of scripture. He says that Moses left only five books. Commentary on John book 5 ch.2 p.346.

+ Origen (c.227-240 A.D.) “Now the Lord Jehovah, according to Moses, is Faithful and True.” [Deuteronomy 32:4] Commentary on John book 2 no.4 p.326

Origen (240-254 A.D.) “In short, in the self-same Deuteronomy, when bidding precaution to be taken against the self-same cause, He [the Lord] says:” and quotes Deuteronomy 8:12-14. Origen Against Celsus book 6 ch.47 p.595

Origen (243/243 A.D.) “the Lord says in the book of Job and what is written in Deuteronomy”. Origen On Prayer ch.29.17 p.125. See also ibid 23.4 p.79 and 24.3 p.82

Novatian (250/4-256/7 A.D.) “And yet in Deuteronomy we observe that God told these things, and that God said, where it is written, ‘When He scattered abroad the children of Adam, He determined the bounds of the nations according to the number of the angels of God.’” Concerning the Trinity ch.17 p.627

Cyprian of Carthage (c.246-258 A.D.) “In Deuteronomy the Lord God speaks, saying, ‘And the man that will do presumptuously, and will not hearken unto the priest or to the judge, whosoever he shall be in those days, that man shall die; and all the people, when they hear, shall fear, and shall do no more wickedly.’” Epistles of Cyprian letter 54 ch.4 p.340

Cyprian of Carthage (c.246-258 A.D.) “In Deuteronomy God said to Moses: ‘And the Lord said to me, A Prophet will I raise up to them from among their brethren, such as thee, and I will give my word in His mouth; and He shall speak unto them that which I shall command Him. And whosoever shall not hear whatsoever things that Prophet shall speak in my name, I will avenge it.’” Treatises of Cyprian Treatise 12 first part no.18 p.512

Adamantius (c.300 A.D.) “I will show in many cases where the Apostle speaks and uses the scriptures of old. He says in the first epistle to the Corinthians [1 Corinthians 1:29-31]: ‘To no glory is all flesh in the presence of him. From him are ye in Christ Jesus, who is made unto us wisdom by God and justice and sanctification and redemption. That, as it has been written, He that glories, in the Lord let him glory’. And again I show from the same epistle, where he says [1Cor.9:7-10]: ‘Who grazes the herd and of the milk does not eat? Now according to man do I speak, or does not also the law say these things? In the law of Moses it has been written: You shall not bridle the mouth of the ox which treads the corn.” [Deuteronomy 25:4]” Dialogue on the True Faith first part ch.22b p.65

Adamantius (c.300 A.D.) “the ‘how’ is not a denial but an inquiry. In fact, this word occurs in the Scriptures, not once, but often to express not denial but an inquiry. For instance: ‘How can one chase a thousand [Deuteronomy 32:30 LXX]. Again, ‘How has the faithful city Sion [Zion] become a prostitute?’ [Isaiah 1:21 LXX]. And, ‘How has Lucifer fallen from heaven, who used to rise in the morning?’ [Isaiah 14:12]. Christ did not say ‘how’ to deny but to make an inquiry.” Dialogue on the True Faith Fifth part F13 p.164.

Eusebius of Caesarea (318-325 A.D.) quotes all of Deuteronomy 18:18-19 (LXX) as spoken by God Himself. Then he quotes Deuteronomy 18:15 (full quote); 18:16a (15/32 words quoted). Then he shows why this refers to Jesus and not any other prophet. Preparation for the Gospel book 3 ch.1 p.2

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.7 p.314 quotes Deuteronomy 6:4 as scripture.

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 3 ch.1 p.107 says Deuteronomy 4:2 is scripture.

Early Christians warning against the Ebionites (182-325 A.D.) book 2 ch.43 p.109 (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc6. Joshua is scripture or the Lord says

Justin Martyr (c.136-165 A.D.) (partial) “But this Offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him; even as the Scripture by Solomon has made clear, that He whom Solomon calls Wisdom, was begotten as a Beginning before all His creatures and as Offspring by God, who has also declared this same thing in the revelation made by Joshua the son of Nave (Nun). Listen, therefore, to the following from the book of Joshua, that what I say may become manifest to you; it is this: `And it came to pass, when Joshua was near Jericho, he lifted up his eyes, and sees a man standing over against him.” Dialogue with Trypho, a Jew ch.62 p.

Melito of Sardis (170-177/180 A.D.) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis, Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Irenaeus of Lyons (182-188 A.D.) speaks of the five Amorite kings Joshua shut up in a cave as “scripture”. Irenaeus Against Heresies book 2 ch.24.4 p.395

Origen (225-253/254 A.D.) “The second son of Juda, again, has with us the name Annan, but with the Hebrews Onan, “their labour.” Once more, in the departures of the children of Israel in Numbers, we find, “They departed from Sochoth and pitched in Buthan; “but the Hebrew, instead of Buthan, reads Aiman. And why should I add more points like these, when any one who desires it can examine into the proper names and find out for himself how they stand? The place-names of Scripture are specially to be suspected where many of them occur in a catalogue, as in the account of the partition of the country in Joshua, and in the first Book of Chronicles from the beginning down to, say, the passage about Dan, and similarly in Ezra. Names are not to be neglected, since indications may be gathered from them which help in the interpretation of the passages where they occur.” Commentary on John book 6 ch.24 p.371

Origen (235 A.D.) quotes Joshua 24:14 as scripture. Exhortation to Martyrdom book 3 ch.17 p.157

From Nicea to Ephesus (325-431 A.D.)

Epiphanius of Salamis (360-403 A.D.) (implied) gives the 22 (!) books of the Old Testament in the following order: Pentateuch (5), Joshua, Job, Judges, Ruth, Psalms, Chronicles (2) Kings (4), Proverbs, Ecclesiastes, Canticles [Song of Solomon] Twelve prophets, Isaiah, Jeremiah, Ezekiel, Daniel, Ezra (2), Esther. The Book of Lamentations did not fit his contrived system, so he put Lamentations at the end. These are the 39 books we have today.

Oc7. 1 or 2 Samuel is scripture or God says

Irenaeus of Lyons (182-188 A.D.) “of which God hath spoken by His holy prophets. For Moses truly said unto our fathers, ‘Your Lord God Shall raise up to you a Prophet from your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you. And it shall come to pass, that every soul, whosoever will not hear that Prophet, shall be destroyed from among the people. And all [the prophets] from Samuel, and henceforth, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers,’” Irenaeus Against Heresies book 3 ch.12.3 p.430-431

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-217/220 A.D.) (Implied, Word is Christ) says The Word by way of Samual says and quotes 1 Samuel 8:23. The Instructor book 3 ch.4 p.278

Clement of Alexandria (193-202 A.D.) (partial) “as is contained in the second book of kings. [meaning 2 Samuel]” Stromata book 1 ch.21 p.326

Tertullian (ca.208 A.D.) quotes 1 Samuel 16:14, calling it scripture. On Flight in Persecution p.117

Tertullian (207/208 A.D.) “Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, ‘The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine that is better than thou;’” Five Books Against Marcion book 2 ch.24 p.316

Origen (240-254 A.D.) (Greek) “Having spoken thus briefly on the subject of the divine inspiration of the holy Scriptures, it is necessary to proceed to the (consideration of the) manner in which they are to be read and understood,...” then he refers to Zechariah 9:10; Isaiah 7:15; Isaiah 11:6,7; Jeremiah 15:14; Exodus 20:5. He quotes 1 Samuel 15:11; Isaiah 45:7; Amos 3:6 Micah 1:12, and part of 1 Samuel 16:14; 18:10. Then Origen says, “and countless other passages like these - they have not ventured to disbelieve these as the Scriptures of God;” Origen Against Celsus book 6 ch.47 p.595

Origen (233/234 A.D.) mentions “in the Scriptures” to Anna [Hannah] in 1 Kings (to us 1 Samuel). Origen on Prayer ch.2.5 p.21.

Origen (c.233/234 A.D.) mentions by name the books of Daniel, Anna [Hannah] First Kings [1 Samuel], Habacuc [Habakkuk], book of Jonas [Jonah] and quotes Jonah 2:2. On Prayer ch.14.4 p.55.

Origen (233/234 A.D.) discusses David and Nathan in “the Second Book of Kings” 2 Samuel 7:18-21. Origen On Prayer ch.33.3 p.138-139

Cyprian of Carthage (c.246-258 A.D.) “Moreover, to Samuel when he was despised by the Jews, God says; ‘They have not despised thee, but they have despised me.’” Epistles of Cyprian letter 54 ch.4 p.340

Gregory Thaumaturgus (240-265 A.D.) quotes part of 1 Samuel 18:1 as scripture. Oration and Panegyric Addressed to Origen ch.6 p.28

Eusebius of Caesarea (318-325 A.D.) refers to 1 Samuel 21:7 as scripture. “For the Scripture says in Kingdoms, ‘And one of the servants of Saul was there that day.’ And this indicates the time at which David came into the house of Abimelech” Commentary on Psalm 51.

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.8 p.58 quotes 1 Samuel 16:14 as scripture.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc8. 1 or 2 Kings is scripture or Holy Spirit says

Philo the Jew of Alexandria (15/20 B.C.-50 A.D.) (partial) refers to 1 Kings 17:10,18 in his work, On the Unchangeableness of God p.169.

Clement of Rome (96/98 A.D.) (partial) alludes to 1 Kings 18:8, etc. “Through envy, David underwent the hatred not only of foreigners, but was also persecuted by Saul King of Israel.” 1 Clement ch.4 p.6

Justin Martyr (c.138-165 A.D.) (partial) quotes 1 Kings 19:14,18 as “Elijah said”. Dialogue with Trypho, a Jew ch.39 p.214.

Meleto/Melito of Sardis (170-177/180 A.D.) refers to the “Four books of Kingdoms” [1, 2 Samuel, 1,2 Kings] among the books of the Old Testament in his letter to Onesimus. On Pascha p.72. Preserved in Eusebius’ Ecclesiastical History book 4 ch.26.

Irenaeus of Lyons (182-188 A.D.) quotes all of 1 Kings 11:4 as scripture. Irenaeus Against Heresies book 4 ch.27.1 p.499

Irenaeus of Lyons (182-188 A.D.) (partial) quotes 1 Kings 18:36 in Irenaeus Against Heresies book 3 ch.6.3 p.419

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-217/220 A.D.) (partial) 1 Kings 8:27 “Solomon the son of David, in the books styled ‘The Reigns of the Kings,’ comprehending not only that the structure of the true temple was celestial and spiritual, but had also a reference to the flesh, which He who was both the son and Lord of David was to build up, … Will God in very deed dwell with men on the earth?” Fragment by Nicephorus of Constantinople quoting Clement of Alexandria against the Judaizers. p.584

Tertullian (207/208 A.D.) (partial) refers to Elijah and the widow in 1 Kings 17:7-16 as “the third book of Kings” Five Books Against Marcion book 4 ch.21 p.381

Hippolytus of Portus (222-235/236 A.D.) (partial) quotes 1 Kings 3:12 in Commentary on Proverbs p.172

Origen (c.227-c.240 A.D.) quotes a fourth of 2 Kings 1:8 as “the words of scripture”. Origen's Commentary on John book 6 ch.7 p.357

Origen (c.240 A.D.) “Therefore the Holy Spirit says:” and quotes 1 Kings 28:11. Homily on 1 Kings 28 ch.4 p.322 (translated by Jerome)

Origen (240-254 A.D.) (partial) refers to 2 Kings 4:17, calling it “the fourth book of Kings” (1 and 2 Samuel were sometimes called 1 and 2 Kings.) This implies a third book of Kings. Origen Against Celsus book 8 ch.46 p.656

Origen (233/234 A.D.) (partial) mentions 1 Kings 2:25 as 3 Kings (which we call 1 Kings). Origen On Prayer ch.28.3 p.107

Origen (233/234 A.D.) (partial) quotes 1 Kings 1:9-11 as the First book of Kings (he should have said 3 Kings). Origen On Prayer ch.4.1 p.25-26

Treatise On Rebaptism (c.248-258 A.D.) (partial) “Further, also in the book of Judges, and in the books of Kings too, we observe … Gothoniel [Othoniel], Gideon, Jephthah, Samson, Saul, David, and many others.” ch.15 p.676

Cyprian of Carthage (c.246-258 A.D.) quotes from 2 Kings 17:20,21 as “Holy Scripture declares in the books of Kings” Epistles of Cyprian Letter 75 ch.6 p.399

Cyprian of Carthage (c.246-258 A.D.) quotes from 2 Kings 17:20,21 as “Holy Scripture declares in the books of Kings” Epistles of Cyprian Letter 75 ch.6 p.399

Cyprian of Carthage (c.246-258 A.D.) “Moreover, belief in divine Scripture declares to us, that among all, whether infants or those who are older, there is the same equality of the divine gift. Elisha, beseeching God, so laid himself upon the infant son of the widow, who was lying dead, that his head was applied to his head, and his face to his face, and the limbs of Elisha were spread over and joined to each of the limbs of the child, and his feet to his feet. If this thing be considered with respect to the inequality of our birth and our body, an infant could not be made equal with a person grown up and mature, nor could its little limbs fit and be equal to the larger limbs of a man.” [2 Kings 4:34-35] Epistles of Cyprian letter 58 ch.3 p.354

Cyprian of Carthage (c.246-258 A.D.) (partial) quotes 1 Kings 19:10 calling it third Kings. (1 and 2 Samuel are sometimes known as 1 and 2 Kings). The Treatises of Cyprian Treatise 12 First book ch.2 p.508

Cyprian of Carthage (c.246-258 A.D.) (partial) “Moreover, belief in divine Scripture declares to us, that among all, whether infants or those who are older, there is the same equality of the divine gift. Elisha, beseeching God, so laid himself upon the infant son of the widow, who was lying dead, that his head was applied to his head, and his face to his face, and the limbs of Elisha were spread over and joined to each of the limbs of the child, and his feet to his feet. If this thing be considered with respect to the inequality of our birth and our body, an infant could not be made equal with a person grown up and mature, nor could its little limbs fit and be equal to the larger limbs of a man.” [2 Kings 4:34-35] Epistles of Cyprian letter 58 ch.3 p.354

Seventh Council of Carthage (85 bishops) (258 A.D.) (partial) quotes parts of 1 Kings 18:21 “It is written, ‘Either the Lord is God, or Baal is God.’” Spoken by Pelaginaus of Luperciana p.570

Dionysius of Alexandria (246-265 A.D.) (partial) alludes to 1 Kings 4:32 in Exegetical Fragment 1 p.111

Methodius of Olympus and Patara (270-311/312 A.D.) “Hence the Scripture relates the Elijah, fleeing from the face of the woman Jezebel, at first came under a bramble” [1 Kings 19:4] The Banquet of the Ten Virgins discourse 10 ch.3 p.349.

Lactantius (c.303-320/325 A.D.) quotes 1 Kings 19:10 as “in the third book of Kings” The Divine Institutes book 4 ch.11 p.109.

Lactantius (c.303-320/325 A.D.) (partial) quotes 1 Kings 9:7-9. Epitome of the Divine Institutes ch.46 p.41

Eusebius of Caesarea (318-325 A.D.) quotes 1 Kings 4:32-34 as scripture. Preparation for the Gospel book 11 ch.7 p.12

Among heretics

The Ebionite Recognitions of Clement (c.211-231 A.D.) book 1 ch.69 p.95 (partial) references Kings.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc9. Reference to 1 or 2 Chr. as Chronicles

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Hippolytus of Portus (222-235/236 A.D.) “For so also the book of Chronicles indicates, saying, ‘And Solomon began to build the house of God. In length its first measure was sixty cubits, and its breadth twenty cubits, and its height one hundred and twenty; and he overlaid it within with pure gold.’” On Jeremiah and Ezekiel p.177

Origen (225-254 A.D.) “Any one, moreover, who reads in the second book of Kings of the ‘wrath’ of God, inducing David to number the people, and finds from the first book of Chronicles that it was the devil who suggested this measure, will, on comparing together the two statements, easily see for what purpose the ‘wrath’ is mentioned, of which ‘wrath,’ as the Apostle Paul declares, all men are children: ‘We were by nature children of wrath, even as others.’” Origen Against Celsus book 4 ch.72 p.529

Cyprian of Carthage (c.246-258 A.D.) “In the book of Chronicles: ‘The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you.’” Treatises of Cyprian Treatise 11 ch.8 p.500

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) says the Ebionites accepted the Old Testament.

Oc10. Job is scripture or the Lord says

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Origen (243/243 A.D.) “the Lord says in the book of Job and what is written in Deuteronomy”. Origen On Prayer ch.29.17 p.125

Origen (233-244 A.D.) says Job 8:21 is scripture. Homilies on Luke homily 110 p.172.

Origen (240-254 A.D.) (partial) quotes Job 1 and 2 as “in the Book of Job”. Origen Against Celsus book 6 ch.43 p.593

Cyprian of Carthage (c.246-258 A.D.) “The Holy Scripture proves this, saying: ‘Job, a true and righteous man, had seven sons and three daughters, and cleansed them, offering for them victims to God according to the number of them, and for their sins one calf.’” Treatises of Cyprian Treatise 8 ch.18 p.481

Dionysius of Alexandria (246-256 A.D.) quotes part of Job 14:1 as scripture. “And among these is man himself, as a certain holy scripture says of him: ‘Man that is born of woman is of few days.’” [Job 14:1] From the Books on Nature fragment 3 p.86.

Methodius (270-311/312 A.D.) “which the Almighty Himself is not ashamed to make use of in working with His undefiled hands; for He says to Jeremiah, ‘Before I formed thee in the belly I knew thee;’ and to Job, ‘Didst thou take clay and form a living creature, and make it speak upon the earth?’” Banquet of the Ten Virgins discourse 2 ch.2 p.314

Eusebius of Caesarea (318-325 A.D.) quotes Job 2:1a (23/26 words), Job 2:2f (4/25 words) as “their [the Hebrews’] Scripture”. Preparation for the Gospel book 11 ch.26 p.34.

Eusebius of Caesarea (318-325 A.D.) quotes Job 14:1a (6/8 words)as “Holy Scripture” to show that we only have a short time to live. Preparation for the Gospel book 14 ch.25 p.45

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc11. Psalms are scripture or God/Spirit spoke

Mark 12:10-11 quotes Psalm 118:22,23 as scripture.

John 10:34-35 Jesus quotes Psalm 82:6 as scripture.

John 13:18 Jesus quotes Psalm 41:9 as scripture.

Acts 1:16 Scripture had to be fulfilled and in Acts 1:20 quotes Psalm 109:8 as by David.

1 Peter 2:6-7 quotes Isaiah 28:16; Psalm 118:22; and Isaiah 8:14 as scripture

Jesus quoted Psalm 41:9 as scripture, in John 13:18.

Clement of Rome (96/98 A.D.) “For the Scripture saith in a certain place, ‘Whither shall I go, and where shall I be hid from Thy presence? If I ascend into heaven, Thou art there; if I go away even to the uttermost parts of the earth, there is Thy right hand; if I make my bed in the abyss, there is Thy Spirit.’” (quote of Psalm 139) 1 Clement ch.28 vol.1 p.12

Clement of Rome (96/98 A.D.) “For the Scripture saith, ‘But to the sinner God said, Wherefore dost thou declare my statutes, and take my covenant into thy mouth, seeing thou hatest instruction, and castest my words behind thee? When thou sawest a thief, thou consentedst with him, and didst make thy portion with adulterers.’” [Psalm 50:16-23] 1 Clement ch.35 p.14

Justin Martyr (c.138-165 A.D.) “and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him [the dignity]; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts;” Dialogue with Trypho, a Jew ch.85 p.241.

Justin Martyr (c.138-165 A.D.) “Further, to persuade you that you have not understood anything of the Scriptures, I will remind you of another psalm, dictated to David by the Holy Spirit,” then he quotes Psalm 72. Dialogue with Trypho, a Jew ch.85 p.241.

Justin Martyr (c.150 A.D.) “These were spoken from the person of the Father, through Isaiah the prophet.” First Apology of Justin Martyr ch.37p.175

Justin Martyr (c.138-165 A.D.) quotes Jeremiah 9:25f; Malachi 1:10, etc., Psalm 18:43. Then he says, “For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours.” Dialogue with Trypho, a Jew ch.29 p.208-209.

Irenaeus of Lyons (182-188 A.D.) “both by the prophet and by Paul, of whom the apostle, calling to mind the Scripture, says in the Epistle addressed to the Romans, “As it is written, for thy sake we are killed all the day long, we are counted as sheep for the slaughter.’” [Psalm 44:22] Irenaeus Against Heresies book 2 ch.22.2 p.390

Irenaeus of Lyons (c.160-202 A.D.) quotes Psalm 1:1a as the Holy Spirit saying by David. Proof of Apostolic Preaching ch.2.

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “To such an one Scripture says, ‘Thou thoughtest that I would be like thee.’” (one-fourth of Psalm 50:21] Stromata book 4 ch.24 p.437.

Clement of Alexandria (193-202 A.D.) “Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, ‘Hear, O My people, My law: incline your ear to the words of My mouth.’” Stromata book 5 ch.4 p.450

Clement of Alexandria (193-217/220 A.D.) says “the Holy Spirit says” and quotes Psalm 8:4. The Instructor book 1 ch.9 p.207-208

Clement of Alexandria (c.195 A.D.) “For the Scripture somewhere says, ‘To-day, if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness, when your fathers proved Me by trial.’” [Psalm 95:6-9] Exhortation to the Heathen ch.9 p.196

Clement of Alexandria (c.195 A.D.) quotes Psalm 58:4-5 as the Lord says. Exhortation to the Heathen ch.10 p.201

Tertullian (c.213 A.D.) “But I find in Scripture the name Lord also applied to them Both: ‘The Lord said unto my Lord, Sit Thou on my right hand.’” [Psalm 110:1] Against Praxeas ch.13 p.607. See also Against Praxeas ch.7 p.601.

Tertullian (207/208 A.D.) quotes Psalm 8:7 as “For in another passage the Spirit says to the Father concerning the Son” Five Books Against Marcion book 5 ch.17 p.465.

Tertullian (207/208 A.D.) “‘Precious in the sight of the Lord is the death of His saints.’ [Psalm 116:15] ‘The Lord keepeth all their bones; not one of them shall be broken.’ [paraphrase of Psalm 34:20] … We have adduced these few quotations from a mass of the Creator’s Scriptures;” Five Books Against Marcion book 2 ch.19 p.312. He also quotes Psalm 2:78 as “Scripture clearly says” in ibid book 4 ch.25 p.390.

Origen (c.240 A.D.) speaks of “sacred scriptures” and then quotes Jeremiah 332:16 and Psalm 75:8. Homilies on Jeremiah homily 12 ch.2 p.112

Origen (233/234 A.D.) quotes Psalm 16 as scripture. Origen On Prayer ch.2.6 p.21

Origen (233/234 A.D.) mentions Psalms as scripture. Origen On Prayer ch.24.3 p.82

Novatian (250/254-257 A.D.) quotes Psalm 139:8-10 and says, “For we recognise the plan of the divine Scriptures according to the proportion of its arrangement.” Treatise Concerning the Trinity ch.5 p.616

Treatise On Rebaptism (c.250-258 A.D.) ch.17 p.677 “which is the Spirit of the Angel, as saith the Scripture” and he quotes Psalm 104:4.

Cyprian of Carthage (c.246-258 A.D.) “This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, ‘God, who maketh men to dwell with one mind in a house.’” Treatises of Cyprian Treatise 1 ch.8 p.424

Rhodon (c.180 A.D.) &&&

Firmilian of Caesarea &&&

Victorinus of Petau (martyred 304 A.D.) (partial, allusion)

Methodius (270-311/312 A.D.) (partial, sacred writings) “For we find in the Sacred Writings” and quotes parts of Jeremiah 24:3; Psalm 104:15; Deuteronomy 32:33.

Athanasius of Alexandria (318 A.D.) refers to Psalms 22:16 as one of many scriptures by “the prophets”. Incarnation of the Word ch.35.4 p.55

Athanasius of Alexandria (318 A.D.) quotes Psalm 115:5 as “Holy Scripture”. Athanasius Against the Heathen ch.14 p.11

Alexander of Alexandria (313-326 A.D.) “And to confirm this insane doctrine, playing with Holy Scripture, they bring forward what is said in the Psalms respecting Christ: “Thou lovest righteousness, and hatest wickedness: therefore God, Thy God, both anointed Thee with the oil of gladness above Thy fellows,” Epistles on the Arian Heresy Letter 1 to Alexander of Constantinople ch.3 p.292

Eusebius of Caesarea (318-325 A.D.) quotes all of Psalm 104:4 (= Hebrews 1:7f (12/18 words) as “where it [their scripture] says”. Preparation for the Gospel book 11 ch.26 p.34

Eusebius of Caesarea (318-325 A.D.) calls Psalm 45:6-7 scripture, written by David, and prophesies of Christ. Eusebius’ Ecclesiastical History book 1 ch.3.14 p.86

Eusebius of Caesarea (318-325 A.D.) alludes to Psalm 19:4 as “the divine Scriptures” Eusebius’ Ecclesiastical History book 2 ch.3 p.107

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc12. Proverbs are scripture or the Lord says

Epistle of Barnabas (c.70-130 A.D.) ch.5 p.139 “Now, the Scripture saith, ‘Not unjustly are nets spread out for birds.’ [Proverbs 1:17 Septuagint] This means that the man perishes justly, who, having a knowledge of the way of righteousness, rushes off into the way of darkness.”

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “the Scripture cries, though they listen not, ‘He that heareth Me shall rest with confidence in peace, andshall be tranquil, fearless of all evil.’” [Proverbs 1:33] Stromata book 2 ch.8 p.356

Clement of Alexandria (193-217/220 A.D.) quotes half of Proverbs 20:1 as Scripture. The Instructor book 2 ch.2 p.245.

Clement of Alexandria (c.195 A.D.) “I could adduce ten thousand Scriptures of which not ‘one tittle shall pass away,’ without being fulfilled; for the mouth of the Lord the Holy Spirit hath spoken these things. ‘Do not any longer,’ he says, ‘my son, despise the chastening of the Lord, nor faint when thou art rebuked of Him.’” [Proverbs 3:11] Exhortation to the Heathen ch.9 p.195

Tertullian (198-220 A.D.) (implied) “This is the answer I should give in defence of the Scripture before us, ... It is therefore because of such persons, that Scripture in other passages teaches us of the creation of the individual parts.” Then he starts on a long list of scriptural passages by first quoting Proverbs 8:24. Against Hermogenes ch.32 p.495. See also Against Praxeas (c.213 A.D.) ch.6 p.601.

Tertullian (198-220 A.D.) “‘When He prepared the heavens,’ so says (the Scripture), ‘I was present with Him; and when He strengthened above the winds the lofty clouds, and when He secured the fountains which are under the heaven, I was present...I daily rejoiced in His presence; for He rejoiced when He had finished the world, and amongst the sons of men did He show” [Proverbs 8:27-31] Against Hermogenes ch.18 p.487

Origen (225-253/254 A.D.) “But he who examines such matters more profoundly will say, that there being, as the Scripture calls it, a kind of general divine perception which the blessed man alone knows how to discover, according to the saying of Solomon, ‘Thou shall find the knowledge of God;’” [Proverbs 2:5] Origen Against Celsus book 1 ch.48 p.416

Cyprian of Carthage (c.246-258 A.D.) “And again, sacred Scripture warns, and says, ‘Keep thee from the strange water, and drink not form a fountain of strange water.’” (Proverbs 9:19 (Septuagint) Epistles of Cyprian letter 69 ch.1 p.376

Cyprian of Carthage (c.246-258 A.D.) “And the Holy Spirit speaks by Solomon, saying, ‘A perverse man carrieth perdition in his mouth; and in his lips he hideth a fire.’ Also again, he warneth us, and says, ‘Hedge in thy ears with thorns, and hearken not to a wicked tongue.’” [Proverbs 16:27; 17:4] Epistles of Cyprian letter 54 ch.21 p.346

Firmilian of Caesarea to Cyprian (256 A.D.) quotes Proverbs 29:22 as scripture. (Letter 74 ch.23 p.396)

Nemesianus of Thubunae at the Seventh Council of Carthage (258 A.D.) p.566 “That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: ‘He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands.’”

Dionysius of Rome (259-269 A.D.) “The leaders of this view seem to me to have given very little heed to these things, and for that reason to have strayed absolutely, by explaining the passage otherwise than as the divine and prophetic Scripture demands. ‘The Lord created me the beginning of His ways.’” [Proverbs 8:22] Against the Sabellians (ANF vol.7) ch.2 p.365

Methodius (270-311/312 A.D.) says what God commanded in Leviticus and says, “we should consider the naked truth itself, for He saith,” and quotes Proverbs 1:5-6. Banquet of the Ten Virgins discourse 9 ch.1 p.344-345.

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc13. Isaiah is scripture or the Lord/Spirit says

Verses in the New Testament Isaiah as “Scripture” or by the “prophet”	Verses in Isaiah
	Isaiah 1:1 “The Vision of Isaiah”
Matthew 3:3 “spoken of by the prophet Isaiah”	Isaiah 40:3
Matthew 4:14-16 “spoken by Isaiah the prophet”	Isaiah 9:1-2
Matthew 8:17 “spoken by Isaiah the prophet”	Isaiah 53:4
Matthew 12:17-21 “that it might be fulfilled which was spoken by Isaiah the prophet”	Isaiah 42:1-4
Matthew 13:14-15 “the prophecy of Isaiah is fulfilled”	Isaiah 6:9-10
Matthew 15:7-9 “Well did Isaiah prophesy about you”	Isaiah 29:13
Mark 1:2-3 “written in the prophets”	Isaiah 40:3
Mark 7:6-7 “Well did Isaiah prophesy of you”	Isaiah 29:13
Mark 15:28 “So the Scripture was fulfilled which says”	Isaiah 53:12
Luke 3:4-6 “written in the book of the words of Isaiah the prophet”	Isaiah 40:3-5
Luke 4:17-19 “He was handed the book of the prophet Isaiah….”	Isaiah 61:1-2
Luke 4:18-19 “book of the prophet Isaiah…”	Isaiah 42:7
Luke 4:18-21 handed the book of the prophet Isaiah”	Isaiah 49:8-9
John 1:23 “as the prophet Isaiah said”	Isaiah 40:3
John 6:45 “it is written in the prophets”	Isaiah 54:13
John 12:38 “Isaiah the prophet”	Isaiah 53:1
John 12:39-40 “Isaiah said again”	Isaiah 6:10
Acts 7:49-50 “as the prophet says”	Isaiah 66:1
Acts 8:32-33 “he was reading Isaiah the prophet… The place in Scripture”	Isaiah 53:7-8
Acts 13:34 “He [God] has spoken thus”	Isaiah 55:3
Acts 13:37 “for the Lord has commanded us”	Isaiah 49:6
Acts 28:27 “The Holy Spirit spoke rightly through Isaiah the Prophet to our fathers”	Isaiah 6:9-10
Romans 9:27-28 “Isaiah also cries out”	Isaiah 10:22-23
Romans 9:29 “And as Isaiah said before”	Isaiah 1:9
Romans 10:11 “For Scripture says”	Isaiah 28:16
2 Corinthians 6:2 “For He [God] says”	Isaiah 49:8
2 Corinthians 6:17 (implied) “Says the LORD Almighty”	Isaiah 52:11
Hebrews 2:13 [Jesus] “saying”	Isaiah 8:17,18
1 Peter 2:6-7 “Therefore it is also contained in Scripture”	Isaiah 28:16
1 Peter 2:8 “Therefore it is also contained in Scripture” ,,, “and”	Isaiah 8:14

Clement of Rome (96/98 A.D.) “For the Scripture saith, ‘Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory.’” (Isaiah 6:3) 1 Clement ch.34 vol.1 p.14

Clement of Rome (96/98 A.D.) quotes Isaiah 1:16-20 says, “The ministers of the grace of God have, by the Holy Spirit, spoken of repentance:…” 1 Clement ch.8 vol.9 p.231

Epistle of Barnabas (c.70-130 A.D.) ch.4 p.139 quotes Isaiah 5:21 as “Scripture says”.

2 Clement (120-140 A.D.) ch.3 p.252 quotes Isaiah 29:13 as “He [God] says in Isaiah”

Justin Martyr (c.138-165 A.D.) Justin quotes Daniel 7:9-29. “When I had ceased, Trypho said, ‘These and such like Scriptures, sir, compel us to wait for Him who, as Son of man, received from the Ancient of days the everlasting kingdom. But this so-called Christ of yours was dishonourable and inglorious, so much so that the last curse contained in the law of God fell on him, for he was crucified.’ Then I [Justin] replied to him, ‘If, sirs, it were not said by the Scriptures which I have already quoted, that His form was inglorious, and His generation not declared, and that for His death the rich would suffer death, and with His stripes we should be healed, [verses from Isaiah 53] ...’” Dialogue with Trypho, a Jew ch.31 p.209-210.

Justin Martyr (c.138-165 A.D.) “‘You know, then, sirs,’ I said, ‘that God has said in Isaiah to Jerusalem: ‘I saved thee in the deluge of Noah.’” Dialogue with Trypho, a Jew ch.138 p.268

Hegesippus (170-180 A.D.) “Thus they fulfilled the Scripture written in Isaiah: ‘Let us away with the just man, because he is troublesome to us: therefore shall they eat the fruit of their doings.’” (Hegesippus is mistaken about this being in Isaiah.) ch.1 Fragments of Five books of Commentaries on the Acts of the Church p.763

Theophilus of Antioch (168-181/188 A.D.) (partial) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. Isaiah accordingly spoke thus: ‘Put away the evil of your doings from your souls; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.’ And again the same prophet said: ‘Loose every band of wickedness, dissolve every oppressive contract, let the oppressed go free, and tear up every unrighteous bond. Deal out thy bread to the hungry, and bring the houseless poor to thy home. When thou seest the naked, cover him, and hide not thyself from thine own flesh. Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee.’ In like manner also Jeremiah says: ‘Stand in the ways, and see, and ask which is the good way of the Lord your God, and walk in it and ye shall find rest for your souls. Judge just judgment, for in this is the will of the Lord your God.’ So also says Hosea: ‘Keep judgment, and draw near to your God, who established the heavens and created the earth.’ And another, Joel, spoke in agreement with these: ‘Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins.’ In like manner also another, Zachariah: ‘Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty.’” Theophilus to Autolycus book 3 ch.12 p.134

Irenaeus of Lyons (182-188 A.D.) quotes Isaiah 7:14 as Scripture. Irenaeus Against Heresies book 3 ch.21.1 p.451

Irenaeus of Lyons (182-188 A.D.) quotes Isaiah 7:10-17 and says, “Carefully, then, has the Holy Ghost pointed out, by what has been said, His birth from a virgin, and His essence, that He is God (for the name Emmanuel indicates this).” Irenaeus Against Heresies book 3 ch.21.4 p.452

Irenaeus of Lyons (c.160-202 A.D.) quotes from Isaiah 53 as scripture. Proof of Apostolic Preaching ch.71.

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “And he paraphrases those prophetic Scripture-that in Isaiah, ‘I am He that fixes the thunder, and creates the wind; whose hands have rounded the host of heaven;’” Stromata book 5 ch.14 p.473

Clement of Alexandria (193-202 A.D.) (implied) “‘To whom have ye likened the Lord? or to what likeness have ye likened Him?’ says the Scripture.” [Isaiah 40:18,25] Stromata book 5 ch.14 p.471

Clement of Alexandria (193-217/220 A.D.) says Isaiah 53:2-3 is by the Spirit. The Instructor book 3 ch.2 p.272

Clement of Alexandria (193-217/220 A.D.) quotes Isaiah 40:11 as “And that He also calls us lambs, the Spirit by the mouth of Isaiah is an unimpeachable witness.” The Instructor book 1 ch.5 p.213.

Clement of Alexandria (c.195 A.D.) quotes from Isaiah as the Lord says. Exhortation to the Heathen ch.8 p.194

Tertullian (207/208 A.D.) “With equal stress does the Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: ‘O my people, they who call you happy mislead you, and disturb the paths of your feet.’” Five Books Against Marcion book 4 ch.15 p.369. See also Five Books Against Marcion book 5 ch.14 p.460 and book 5 ch.11 p.453.

Tertullian (207/208 A.D.) (implied) “Similarly against the daughters of Sion does He [God] inveigh by Isaiah, when they were haughty through their pomp and the abundance of their riches,” Five Books Against Marcion book 4 ch.15 p.369

Tertullian (198-220 A.D.) “Of darkness, indeed, the Lord Himself by Isaiah says, ‘I formed the light, and I created darkness.’” Against Hermogenes ch.32 p.495. See also Against Praxeas (c.213 A.D.) ch.20 p.615.

Hippolytus of Portus (222-235/236 A.D.) quotes Matthew 25:34; Revelation 22:15; Isaiah 66:24, and 1 Thessalonians 4:12 and then says, “These things, then I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou mayest keep thyself void of offence both toward God and toward men,” Treatise on Christ and Antichrist ch.67 p.219.

Origen (225-253/254 A.D.) “As in the case of the fishes that fall into the net, some are found in one part of the net and some in another part, and each at the part at which it was caught, so in the case of those who have come into the net of the Scriptures you would find some caught in the prophetic net; for example, of Isaiah, according to this expression, or of Jeremiah or of Daniel; and others in the net of the law, and others in the Gospel net, and some in the apostolic net; for when one is first captured by the Word or seems to be captured, he is taken from some part of the whole net.” Commentary on Matthew chapter 10 verse 12 p.420

Origen (c.227-240 A.D.) “is called the Word came to certain persons; as ‘The Word of the Lord which came to Hosea, the son of Beeri,’ and ‘The Word which came to Isaiah, the son of Amos, concerning Judah and concerning Jerusalem,’ and ‘The Word which came to Jeremiah concerning the drought.’ We must enquire how this Word came to Hosea, and how it came also to Isaiah the son of Amos, and again to Jeremiah concerning the drought;” Commentary on John book 2 verse 1 p.322

Origen (225-253/254 A.D.) “for the Lord says, ‘He hath taken away from Judaea and from Jerusalem,’ according to the word of Isaiah, ‘Him that is mighty, and her that is mighty, a powerful giant,’ etc., down to the words, ‘a prudent hearer.’” Commentary on Matthew book 14 ch.19 p.508

Origen (233/234 A.D.) quotes Isaiah 1:12,15 as the Lord says. Origen On Prayer ch.32.7 p.135

Cyprian of Carthage (c.246-258 A.D.) “But the day of judgment is still future which the Holy Scripture denounces, saying,” and then quotes Isaiah 13:6-9.Treatises of Cyprian Treatise 5 ch.22 p.375-404

Cyprian of Carthage (c.246-258 A.D.) quotes Isaiah 66:24. Treatises of Cyprian Treatise 5 ch.24 p.404

Adamantius (c.300 A.D.) “Your knowledge of Scripture is very small if you imagine that this was said only by the Saviour: Listen to Isaiah:” then he quotes Isaiah 1:3. Dialogue on the True Faith first part ch.23 p.66

Adamantius (c.300 A.D.) “the ‘how’ is not a denial but an inquiry. In fact, this word occurs in the Scriptures, not once, but often to express not denial but an inquiry. For instance: ‘How can one chase a thousand [Deuteronomy 32:30 LXX]. Again, ‘How has the faithful city Sion become a prostitute?’ [Isaiah 1:21 LXX]. And, ‘How has Lucifer fallen from heaven, who used to rise in the morning?’ [Isaiah 14:12]. Christ did not say ‘how’ to deny but to make an inquiry.” Dialogue on the True Faith Fifth part F13 p.164. See also the First Part 23 p.66.

Adamantius (c.300 A.D.) “What has been reasonably stated in the Scriptures you want to interpret unreasonably. The Prophets and the Gospel plainly speak of two Advents of Christ - the first in humility, and the one after this, in glory. Isaiah spoke in this way of the first: [Isaiah 53:2-3] ... This is just what has been clearly indicated in the Gospel: that He came into Jerusalem, seated upon an ass.” [Matthew 21:7] (Adamantius is speaking) Dialogue on the True Faith ch.25 p.68-69

Athanasius of Alexandria (318 A.D.) “But better testimony about all this is furnished by Holy Scripture, which tells us beforehand when it says “Their idols are silver and gold, the work of men’s hands. Eyes have they and will not see; a mouth have they and will not speak; ears have they and will not hear; noses have they and will not smell; hands have they and will not handle; feet have they and will not walk; they will not speak through their throat. Like unto them be they that make them.” (Isaiah 44:9 Septuagint) Athanasius Against the Heathen part 1 ch.14 p.11 See also Incarnation of the Word ch.45 p.61 quoting Isaiah 11:9 as scripture.

Lactantius (c.303-320/325 A.D.) “Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures. Jeremiah thus speaks: ‘I have forsaken mine house, I have given mine heritage into the hands of her enemies. Mine heritage is become unto me as a lion in the forest; it hath given forth its voice against me: therefore have I hated it.’ Also Malachi: ‘I have no pleasure in you, saith the Lord, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down thereof, my name shall be great among the Gentiles.’ Isaiah also thus speaks: “I come to gather all nations and tongues: and they shall come and see my glory.’ The same says in another place, speaking in the person of the Father to the Son: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.’” Epitome of the Divine Institutes ch.48 p.242

Alexander of Alexandria (313-326 A.D.) “And in another place: ‘I have nourished and brought up children, but they have rebelled against Me,’ as we find God speaking by the prophet Isaiah.” Letters on the Arian Heresy Letter 1 ch.8 p.294

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) homily 16 ch.71 p.314 quotes Isaiah 49:28 as scripture.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

Noetus according to Hippolytus (222-235/236 A.D.) quotes Isaiah 14:14 and says, “Do you see, he [Noetus] says, how the Scriptures proclaim one God.” Against the Heresy of One Noetus ch.2 p.224

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc14. Jeremiah is scripture or the Lord says

2 Clement (120-140 A.D.) ch.14 p.254 “but if we shall not do the will of the Lord, we shall come under the Scripture which saith, ‘My house became a den of robbers.’” [Jeremiah 7:11]

Justin Martyr (c.138-165 A.D.) “And we are such; but you cannot comprehend this, because you cannot drink of the living fountain of God, but of broken cisterns which can hold no water, as the Scripture says.” Dialogue with Trypho, a Jew ch.140 p.269

Justin Martyr (c.138-165 A.D.) “Then I [Justin] said, ‘Since I bring from the Scriptures and the facts themselves both the proofs and the inculcation of them, do not delay or hesitate to put faith in me, although I am an uncircumcised man; so short a time is left you in which to become proselytes. If Christ’s coming shall have anticipated you, in vain you will repent, in vain you will weep; for He will not hear yon. ‘Break up your fallow ground, ‘Jeremiah has cried to the people, ‘and sow not among thorns.” Dialogue with Trypho, a Jew ch.28 p.208

Irenaeus of Lyons (182-188 A.D.) “But inasmuch as God is merciful, He did not cut them off from good counsel. For after He had said by Jeremiah, ‘To what purpose bring ye Me incense from Saba, and cinnamon from a far country? Your whole burnt-offerings and sacrifices are not acceptable to Me;’” Irenaeus Against Heresies book 4 ch.17.2 p.483

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “And that Scripture calls the senseless and disobedient ‘earth,’ will be made clear by Jeremiah the prophet, saying, in reference to Joachim and his brethren ‘Earth, earth, hear the word of the Lord; Write this man, as man excommunicated.’” Stromata book 4 ch.26 p.440. See also Jeremiah 31:31-32 in Stromata book 6 ch.5 p.489

Clement of Alexandria (193-202 A.D.) “For we find in the Scriptures, as the Lord says: ‘Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb.’” [Jeremiah 31:31,32] Stromata book 6 ch.5 p.489. See also Stromata book 5 ch.5 p.450 where he quotes part of Jeremiah 8:6 as scripture.

Clement of Alexandria (193-217/220 A.D.) refers to Jeremiah as scripture. The Instructor book 1 ch.11 p.218-219

Clement of Alexandria (c.195 A.D.) “Jeremiah the prophet, gifted with consummate wisdom, or rather the Holy Spirit in Jeremiah, exhibits God.” Then he quotes Jeremiah 23:23. Exhortation to the Heathen ch.8 p.194

Tertullian (198-220 A.D.) “Accordingly you read the word of God which was spoken to Jeremiah, ‘Before I formed thee in the belly, I knew thee.’” [Jeremiah 1:5a] Treatise on the Soul ch.26 p.207

Tertullian (207/208 A.D.) (implied) “So by Jeremiah likewise did He [God] say: ‘Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.’” Five Books Against Marcion book 4 ch.15 p.369

Hippolytus of Portus (222-235/236 A.D.) “In his case is fulfilled the prophecy of Jeremiah, saying, ‘(As) I live, saith the Lord, though Jeconiah son of Jehoiakim king of Judah should become the signet upon my right hand, yet will I pluck thee thence;...’” On Daniel p.178

Hippolytus of Portus (222-235/236 A.D.) “quotes Jeremiah 23:18 and Acts 10:36 then immediately says, “These things then, brethren, are declared by the Scriptures.” Against the Heresy of One Noetus ch.13-14 p.228

Origen (240-254 A.D.) “And we pray that words may be given us, as it is written in the book of Jeremiah that the Lord said to the prophet: ‘Behold, I have put My words in thy mouth as fire.’” Origen Against Celsus book 4 ch.1 p.497. See also Homilies on Jeremiah homily 12 ch.2 p.112 and homily 9 ch.1 p.85.

Cyprian of Carthage (c.246-258 A.D.) “And it is written in the words of the Lord,” and quotes Jeremiah 2:13. “And again, sacred Scripture warns,” Epistles of Cyprian letter 69 ch.1 p.375-376

Adamantius (c.300 A.D.) “Your knowledge of Scripture is very small if you imagine that this was said only by the Savior. Listen to Isaiah: ... [Isaiah 1:3] Jeremiah also states that of old He was not known: he says, ‘All shall know Me from the least even to the greatest of them.’” [Jeremiah 31:34 LXX 3834] Dialogue on the True Faith First part 23 p.66

Methodius (270-311/312 A.D.) (partial, sacred writings) “For we find in the Sacred Writings that there are two kinds of fig-trees and vines,” and quotes Jeremiah 24:3. Banquet of the Ten Virgins discourse 10 ch.5 p.349

Theophilus (events c.315 A.D.) quotes the first third of Jeremiah 17:5 as “Scripture teaches me” Martyrdom of Habib the Deacon vol.8 p.693

Lactantius (c.303-320/325 A.D.) “As the prophet Jeremiah testifies when he speaks such things: ‘Behold, the days come, saith the Lord, that I will make a new testament to the house of Israel and the house of Judah, not according to the testament which I made to their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; for they continued not in my testament, and I disregarded them, saith the Lord.’” The Divine Institutes book 4 ch.20 p.123

Lactantius (c.303-320/325 A.D.) “Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures. Jeremiah thus speaks: ‘I have forsaken mine house, I have given mine heritage into the hands of her enemies. Mine heritage is become unto me as a lion in the forest; it hath given forth its voice against me: therefore have I hated it.’ Also Malachi: ‘I have no pleasure in you, saith the Lord, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down thereof, my name shall be great among the Gentiles.’ Isaiah also thus speaks: “I come to gather all nations and tongues: and they shall come and see my glory.’ The same says in another place, speaking in the person of the Father to the Son: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.’” Epitome of the Divine Institutes ch.48 p.242

Eusebius of Caesarea (318-325 A.D.) quotes Jeremiah 23:23m (3 not 2 4 words) and Jeremiah 23:24a (10/18 words) as “So God speaks by Jeremiah.” Preparation for the Gospel book 13 ch.13 p.47.

Among heretics

Ebionite Clementine Homilies (-188 A.D.- uncertain date) quotes Jeremiah 10:11 as scripture. Homily 16 ch.8 p.315

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Oc15. Ezekiel is scripture or the Lord says

Epistle of Barnabas (c.70-130 A.D.) ch.6 p.141 quotes Ezekiel 11:19; 36:26 as he [the Lord] says by another prophet.

Justin Martyr (c.138-165 A.D.) “God testified by Ezekiel, when He [God] said, ‘I have made thee a watchman to the house of Judah....’” Justin quotes Ezekiel 3:17-19. Dialogue with Trypho, a Jew ch.82 p.240.

Justin Martyr (c.138-165 A.D.) “God enjoined you … narrated by Ezekiel” and then quotes Ezekiel 20:19-26. Dialogue with Trypho, a Jew ch.21 p.204-205.

Justin Martyr (c.138-165 A.D.) “And that this is so, God makes known in Ezekiel, [when] He said concerning it: ‘If Noah and Jacob and Daniel should beg either sons or daughters, the request would not be granted them.’” Dialogue with Trypho, a Jew ch.44 p.217

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-217/220 A.D.) says “Scripture admonishes” and quotes Jeremiah 3:9, etc.). Then Clement writes, “He [God] notwithstanding exhorts them to repentance, and says by Ezekiel,” and quotes Ezekiel 2:6-7. The Instructor book 1 ch.9 p.228

Tertullian (198-220 A.D.) “and He signed them with that very seal of which Ezekiel spake: ‘The Lord said unto me, Go through the gate, through the midst of Jerusalem, and set the mark tau upon the foreheads of the men.’” Five Books Against Marcion book 3 ch.22 p.340

Origen (c.227-240 A.D.) “But to most of us the mystery of the resurrection is a great one, and difficult of contemplation; it is spoken of in many other passages of Scripture, and is specially announced in the following passage of Ezekiel: ‘And the hand of the Lord was upon me, and He led me out in the Spirit of the Lord, and set me in the midst of the plain, and it was full of human bones.’” Commentary on John book 10 ch.20 p.400

Origen (240-254 A.D.) “And are there not revilings in Ezekiel directed against the people, when the Lord says to the prophet, ‘Thou dwellest in the midst of scorpions?’” [Ezekiel 2:6] Origen Against Celsus book 2 ch.76 p.462

Treatise Against Novatian (250/4-256/7 A.D.) ch.14 p.661 “according to the faith of the Scripture which says, ‘but if the wicked will turn from all his sins which he hath committed, and will do righteousness, he shall live in eternal life, and shall not die in his wickedness.’” (Ezekiel 18:21)

Cyprian of Carthage (c.246-258 A.D.) “because the Lord says by Ezekiel the prophet: ‘Then will I sprinkle clean water upon you, and ye shall be cleansed from all your filthiness; and from all your idols will I cleanse you: a new heart also will I give you, and a new spirit will I put within you.’” Epistles of Cyprian letter 69 ch.1 p.376

Cyprian of Carthage (c.246-258 A.D.) “when they obtain the Lord’s grace, when Holy Scripture speaks by the mouth of the prophet Ezekiel, and says, ‘Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you.’” Epistles of Cyprian Letter 75 ch.13 p.401

Methodius of Olympus and Patara (270-311/312 A.D.) (partial) alludes to Ezekiel 17:3. “which the Word called the ‘wings of a great eagle.’” The Banquet of the Ten Virgins discourse 8 ch.12 p.339

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) says they accepted the Old Testament.

Oc16. Daniel is scripture or God showed

Irenaeus of Lyons (182-188 A.D.) “If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares, ‘The God of heaven shall raise up a kingdom which shall never be destroyed,’ -let those thus confuted come to their senses, who reject the Creator (Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers.” Irenaeus Against Heresies book 5 ch.26.2 p.555

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) (partial) “And Daniel the prophet says,” and quotes Daniel 2:27-28. “Here he terms the Babylonians wise. And that Scripture calls every secular sience or art by one name wisdom... will be clear if we adduce the following” Stromata book 1 ch.4 p.304

Tertullian (207/208 A.D.) “He also was revealed to Daniel himself expressly as ‘the Son of man, coming in the clouds of heaven’ as a Judge, as also the Scripture shows.” Five Books Against Marcion book 4 ch.10 p.359

Tertullian (198-220 A.D.) “let us put a demurrer against them out of the Scriptures themselves, to the effect that the Christ who was the theme of prediction is come; albeit by the times of Daniel’s prediction we have proved that the Christ is come already who was the them of announcement.” An Answer to the Jews ch.13 p.169

Hippolytus of Portus (222-235/236 A.D.) “And the Scripture is fulfilled, as Daniel says: And he shall carry off into Egypt their gods, and their cast-works, and all their precious (vessels of) gold.” Commentary on Daniel ch.36 p.183

Julius Africanus (232-245 A.D.) “As far, then, as is in our power, we have taken from Scripture, I think, correctly;” and refers to Daniel 8:1 and Daniel 8:13,14 to compute from Daniel when the Lord would be cut off. Fragment 18 ch.4 p.137

Origen (240-254 A.D.) quotes 2 Thessalonians 2:1-12 as by Paul. Then he quotes Daniel 9:29. “So many, out of a greater number of passages, have I thought it right to adduce, that the hearer may understand in some slight degree the meaning of holy Scripture, which gives us information concerning the devil and Antichrist;” Origen Against Celsus book 6 ch.47 p.595

Origen (225-253/254 A.D.) “As in the case of the fishes that fall into the net, some are found in one part of the net and some in another part, and each at the part at which it was caught, so in the case of those who have come into the net of the Scriptures you would find some caught in the prophetic net; for example, of Isaiah, according to this expression, or of Jeremiah or of Daniel; and others in the net of the law, and others in the Gospel net, and some in the apostolic net; for when one is first captured by the Word or seems to be captured, he is taken from some part of the whole net.” Commentary on Matthew chapter 10 verse 12 p.420

Cyprian (c.246-258 A.D.) (partial) “And Daniel, devoted to God, and filled with the Holy Spirit, exclaims and says: ‘I worship nothing but the Lord my God, who founded the heaven and the earth.’” Treatises of Cyprian Treatise 11 second part ch.11 p.503

Adamantius (c.300 A.D.) “Which rightly in the holy scriptures is spoken, yet by no willingness rightly understood.” (Daniel 2:34-35) Dialogue on the True Faith ch.25 p.68-69

Victorinus of Petau (martyred 304 A.D.) “Thence here he places, and by and by here he renews, that of which the Lord, admonishing His churches concerning the last times and their dangers, says: ‘But when ye shall see the contempt which is spoken of by Daniel the prophet standing in the holy place, let him who readeth understand.’” Commentary on the Apocalypse from the 13th chapter no.13 p.357

Eusebius of Caesarea (318-325 A.D.) “For the Scripture, in the book of Daniel, having expressly mentioned a certain number of weeks until the coming of Christ…” Eusebius’ Ecclesiastical History book 1 ch.6.11 p.90

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc17. Hosea is scripture or God/the Word says

Justin Martyr (c.138-165 A.D.) (partial) “as Hosea, one of the twelve prophets, and Daniel, foretold.” Dialogue with Trypho, a Jew ch.14 p.202

Melito of Sardis (170-177/180 A.D.) (implied) “having made myself accurately acquainted with the books of the Old Testament, I have set them down below, and herewith send you the list. Their names are as follows:- The five books of Moses-Genesis , Exodus, Leviticus, Numbers, Deuteronomy; Joshua, Judges, Ruth, the four books of Kings, the two of Chronicles, the book of the Psalms of David, the Proverbs of Solomon, also called the Book of Wisdom, Ecclesiastes, the Song of Songs, Job, the books of the prophets Isaiah, Jeremiah, of the twelve contained in a single book, Daniel, Ezekiel, Esdras.” From the Book of Extracts p.759

Theophilus of Antioch (168-181/188 A.D.) (partial) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. ... So also says Hosea: ‘Keep judgment, and draw near to your God, who established the heavens and created the earth.’ And another, Joel, spoke in agreement with these: ‘Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins.’ In like manner also another, Zachariah: ‘Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty.’” Theophilus to Autolycus book 3 ch.12 p.114-115

Irenaeus of Lyons (182-188 A.D.) “As God, when teaching them His will in Hosea the prophet, said, ‘I desire mercy rather than sacrifice, and the knowledge of God more than burnt-offerings.’” Irenaeus Against Heresies book 4 ch.17.4 p.

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-217/220 A.D.) “With the greatest clearness, accordingly, the Word has spoken respecting Himself by Hosea: ‘I am your Instructor.’” The Instructor book 1 ch.7 p.223

Tertullian (207/208 A.D.) “and again by Hosea, ‘I [God] will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies.’” Five Books Against Marcion book 5 ch.4 p.436

Theodotus the probable Montanist (ca.240 A.D.) “The Spirit by Osee [Hosea] says,” and quotes part of Hosea 5:2. Excerpts of Theodotus ch.5 p.43.

Origen (c.227-240 A.D.) “is called the Word came to certain persons; as “The Word of the Lord which came to Hosea, the son of Beeri,” and “The Word which came to Isaiah, the son of Amos, concerning Judah and concerning Jerusalem,” and “The Word which came to Jeremiah concerning the drought.” We must enquire how this Word came to Hosea, and how it came also to Isaiah the son of Amos, and again to Jeremiah concerning the drought;” Commentary on John book 2 verse 1 p.322

Novatian (250/4-256/7 A.D.) “Why shall the truth of faith hesitate in that wherein the authority of Scripture has never hesitated? For, behold, Hosea the prophet says in the person of the Father: “I will not now save them by bow, nor by horses, nor by horsemen; but I will save them by the Lord their God.’” Concerning the Trinity ch.12 p.621

Cyprian of Carthage (c.246-258 A.D.) “God Himself manifests by Hosea the prophet, saying, ‘They have set up for themselves a king, but not by me.’” Epistles of Cyprian letter 67 ch.4 p.353

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc18. Joel is scripture or God says

Theophilus of Antioch (168-181/188 A.D.) (partial) “Moreover, concerning the righteousness which the law enjoined, confirmatory utterances are found both with the prophets and in the Gospels, because they all spoke inspired by one Spirit of God. ... So also says Hosea: ‘Keep judgment, and draw near to your God, who established the heavens and created the earth.’ And another, Joel, spoke in agreement with these: ‘Gather the people, sanctify the congregation, assemble the elders, gather the children that are in arms; let the bridegroom go forth of his chamber, and the bride out of her closet, and pray to the Lord thy God urgently that he may have mercy upon you, and blot out your sins.’ In like manner also another, Zachariah: ‘Thus saith the Lord Almighty, Execute true judgment, and show mercy and compassion every man to his brother; and oppress not the widow, nor the fatherless, nor the stranger; and let none of you imagine evil against his brother in your heart, saith the Lord Almighty.’” Theophilus to Autolycus book 3 ch.12 p.114-115

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Tertullian (198-220 A.D.) “You hold to the scriptures in which the flesh is disparaged; receive also those in which it is ennobled. You read whatever passage abases it; direct your eyes also to that which elevates it. ‘All flesh is grass.’ Well, but Isaiah was not content to say only this; but he also declared, ‘All flesh shall see the salvation of God.’ They notice God when He says in Genesis , ‘My Spirit shall not remain among these men, because they are flesh;’ but then He [God] is also heard saying by Joel, ‘I will pour I out of my Spirit upon all flesh.’” On the Resurrection of the Flesh ch.10 p.552

Tertullian (207/208 A.D.) “Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, ‘I will pour out of my Spirit upon all flesh.’” [Joel 2:28] Five Books Against Marcion book 5 ch.11 p.452

Novatian (250-257 A.D.) “Moreover, the order of reason, and the authority of the faith in the disposition of the words and in the Scriptures of the Lord, admonish us after these things to believe also on the Holy Spirit, once promised to the Church, and in the appointed occasions of times given. For He was promised by Joel the prophet, but given by Christ. ‘In the last days,’ says the prophet, ‘I will pour out of my Spirit upon my servants and my handmaids.’” Concerning the Trinity ch.29 p.640

Cyprian of Carthage (c.246-258 A.D.) “Thus also He [the Lord] cries by Joel the prophet, and says, ‘And now, thus saith the Lord your God, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and return unto the Lord your God; for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil appointed.’” Epistles of Cyprian letter 51 ch.22 p.333

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc19. Amos is scripture or God says

Justin Martyr (c.138-165 A.D.) “And that you may learn that it was for the sins of your own nation, and for their idolatries and not because there was any necessity for such sacrifices, that they were likewise enjoined, listen to the manner in which He [God] speaks of these by Amos, one of the twelve, saying: ‘Woe unto you that desire the day of the Lord! to what end is this day of the Lord for you?” Dialogue with Trypho, a Jew ch.22 p.205

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-217/220 A.D.) “Very clearly, therefore, by the prophet Amos has the Lord unfolded His method of dealing, saying, ‘I have overthrown you, as God overthrew Sodom and Gomorrah; and ye shall be as a brand plucked from the fire: and yet ye have not returned unto me, saith the Lord.’” The Instructor book 1 ch.8 p.227

Clement of Alexandria (193-217/220 A.D.) quotes part of Amos 6:4,6 as scripture. The Instructor book 2 ch.2 p.244

Tertullian (198-220 A.D.) “For that which happened at His passion, that mid-day grew dark, the prophet Amos announces, saying, ‘And it shall be,’ he says, ‘in that day, saith the Lord, the sun shall set at mid-day, and the day of light shall grow dark over the land: and I will convert your festive days into grief, and all your canticles into lamentation; and I will lay upon your loins sackcloth, and upon every head baldness; and I will make the grief like that for a beloved (son), and them that are with him like a day of mourning.’” An Answer to the Jews ch.10 p.167.

Origen (239-242 A.D.) quotes Amos 7:12-13 as scripture. Homilies on Ezekiel homily 2 ch.3.4 p.50

Cyprian of Carthage (c.246-258 A.D.) “Seek ye the Lord, even late; for long ago, God, forewarning by His prophet, exhorts and says, ‘Seek ye the Lord, and your soul shall live.’” [Amos 5:23] Treatises of Cyprian Treatise 5 ch.23 p.404

Eusebius of Caesarea (318-325 A.D.) quotes Amos 4:13a (8/33 words quoted) as spoken by Hosea (oops!) as “the prophetic Scriptures”. Preparation for the Gospel book 13 ch.13 p.52

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc20. Micah is scripture

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “Such are they of whom Micah the prophet says, “Hear the word of the Lord, ye peoples who dwell with pangs.’” Stromata book 4 ch.26 p.440

Tertullian (198-220 A.D.) “Therefore, since the sons of Israel affirm that we err in receiving the Christ, who is already come, let us put in a demurrer against them out of the Scriptures themselves, to the effect that the Christ who was the theme of prediction is come; albeit by the times of Daniel’s prediction we have proved that the Christ is come already who was the theme of announcement. Now it behooved Him to be born in Bethlehem of Judah. For thus it is written in the prophet: ‘And thou, Bethlehem, are not the least in the leaders of Judah: for out of thee shall issue a Leader who shall feed my People Israel.’” [Micah 5:2] An Answer to the Jews ch.12 p.169

Origen (240 A.D.) quotes Micah 2:9 as “this is what the divine Scripture expresses”. Homilies on Jeremiah Homily 28 ch.5 p.264 (translated by Jerome)

Origen (225-253/254 A.D.) “Now the Scripture speaks, respecting the place of the Saviour’s birth-that the Ruler was to come forth from Bethlehem-in the following manner: ‘And thou Bethlehem, house of Ephrata, art not the least among the thousands of Judah: for out of thee shall He come forth unto Me who is to be Ruler in Israel; and His goings forth have been of old, from everlasting.’” Origen Against Celsus book 1 ch.51 p.418

Origen (225-253/254 A.D.) “the prophet Micah will prove when he says,” and quotes Micah 6:8. de Principiis [Greek] book 3 ch.1.6 p.305

Origen (239-242 A.D.) quotes Micah 7:1-2 as God is speaking. Homilies on Ezekiel homily 1 ch.5.7 p.35

Treatise Against Novatian (250/4-256/7 A.D.) ch.12 p.661 (implied) quotes Micah 7:8-10 as by the Holy Spirit.

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc21. Habakkuk is scripture or God says

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Tertullian (198-220 A.D.) “But even if the stimulus of her repentance proceeded from her faith, she heard her justification by faith through her repentance pronounced in the words, “Thy faith hath saved thee,” by Him who had declared by Habakkuk, “The just shall live by his faith.’” Five Books Against Marcion book 4 ch.18 p.376

Novatian (250-257 A.D.) “He [God] says by Habakkuk the prophet: ‘God shall come from the south, and the Holy One from the dark and dense mountain.’” Concerning the Trinity ch.12 p.621

Cyprian of Carthage (c.246-258 A.D.) “even as the Holy Spirit speaks through the prophet,...” and quotes Habakkuk 3:17. Treatises of Cyprian Treatise 5 ch.20 p.463

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc22. Zechariah is scripture or God says

Justin Martyr (c.138-165 A.D.) quotes Jeremiah 9:25f; Malachi 1:10, etc., Psalm 18:43. Then he says, “For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours.” Dialogue with Trypho, a Jew ch.29 p.208-209.

Irenaeus of Lyons (182-188 A.D.) “And Zechariah also, among the twelve prophets, pointing out to the people the will of God, says: ‘These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother. And oppress not the widow, and the orphan, and the proselyte, and the poor; and let none imagine evil against your brother in his heart.’” Irenaeus Against Heresies book 4 ch.17.3 p.483

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Tertullian (207/208 A.D.) “When by Zechariah He [God] commanded” and quotes Zechariah 7:16 followed by Zechariah 8:17. Five Books Against Marcion book 4 ch.16 p.370

Origen (c.250 A.D.) speaks of “scriptural wording in Zechariah” and then quotes Zechariah 3:1. Homilies on Psalms Homily 15 ch.2.6 p.68

Origen (240-254 A.D.) (partial) “I am convinced, indeed, that much better arguments could be adduced than any I have been able to bring forward, to show the falsehood of these allegations of Celsus, and to set forth the divine inspiration of the prophecies; but we have according to our ability, in our commentaries on Isaiah, Ezekiel, and some of the twelve minor prophets, explained literally and in detail what he calls ‘those fanatical and utterly unintelligible passages.’” Origen Against Celsus book 7 ch.11 p.615

Cyprian of Carthage (c.246-258 A.D.) “Also in Zechariah God says: ‘And they shall cross over through the narrow sea, and they shall smite the waves in the sea, and they shall dry up all the depths of the rivers; and all the haughtiness of the Assyrians shall be confounded, and the sceptre of Egypt shall be taken away.’” Treatises of Cyprian Treatise 12 second book ch.6 p.518

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

Oc23. Malachi is scripture or God/Spirit says

Clement of Rome (96/98 A.D.) “Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, ‘Speedily will He come, and will not tarry;’ and, ‘The Lord shall suddenly come to His temple, even the Holy One, for whom ye look.’” [Malachi 3:1] 1 Clement ch.23 p.11

Justin Martyr (c.138-165 A.D.) “And then, as the Scriptures show, at the time when Malachi wrote this, your dispersion over all the earth, which now exists, had not taken place.” Dialogue with Trypho, a Jew ch.117 p.258

Justin Martyr (c.137-165 A.D.) (partial) “Then I [Justin] inquired of him, ‘Does not Scripture, in the book of Zechariah, say that Elijah shall come before the great and terrible day of the Lord?’ [Malachi 4:5] And he answered, ‘Certainly.’” Dialogue with Trypho, a Jew ch.49 p.219

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “And Malachi the prophet plainly exhibits God saying, ‘I will not accept sacrifice at your hands. For from the rising of the sun to its going down, My name is glorified among the Gentiles; and in every place sacrifice is offered to Me.’” (Malachi 1:10,11,14) Stromata book 5 ch.14 p.475

Tertullian (198-220 A.D.) “As He [God] says through the angel Malachi, one of the twelve prophets: ‘I will not receive sacrifice from your hands; for from the rising sun unto the setting my Name hath been made famous among all the nations, saith the Lord Almighty: and in every place they offer clean sacrifices to my Name.’” An Answer to the Jews ch.5 p.156

Hippolytus of Portus (222-235/236 A.D.) “For by the mouth of Malachi also He [the Lord] speaks thus: ‘And unto you that fear my name shall the Sun of righteousness arise with healing in His wings.’” Treatise on Christ and Antichrist ch.61 p.217

Origen (240-254 A.D.) “And if he had read the writings of the prophets, David on the one hand saying, ‘But Thou art the same,’ and Malachi on the other, ‘I am (the Lord), and change not,’” Origen Against Celsus book 6 ch.62 p.602

Cyprian of Carthage (c.246-258 A.D.) “22. But when shall come the divine vengeance for the righteous blood, the Holy Spirit declares by Malachi the prophet, saying, ‘Behold, the day of the Lord cometh, burning as an oven; and all the aliens and all the wicked shall be stubble; and the day that cometh shall burn them up, saith the Lord.’” Treatises of Cyprian Treatise 9 ch.22 p.490. See also Treatise 4 ch.35 p.457.

Cyprian of Carthage (c.246-258 A.D.) “Likewise in Malachi: ‘I have no pleasure concerning you, saith the Lord, and I will not have an accepted offering from your hands. Because from the rising of the sun, even unto the going down of the same, my name is glorified among the Gentiles; and in every place odours of incense are offered to my name, and a pure sacrifice, because great is my name among the nations, saith the Lord.’” Treatises of Cyprian Treatise 12 first part ch.16 p.512. See also Treatises of Cyprian Treatise 5 ch.22 p.404.

Victorinus of Petau (martyred 304 A.D.) “for He [God/Christ] says by Malachi:” and quotes Malachi 4:5-6 Commentary on the Apocalypse from the seventh no.2 p.352

Lactantius (c.303-320/325 A.D.) “Now that the Jews were disinherited, because they rejected Christ, and that we, who are of the Gentiles, were adopted into their place, is proved by the Scriptures. Jeremiah thus speaks: ‘I have forsaken mine house, I have given mine heritage into the hands of her enemies. Mine heritage is become unto me as a lion in the forest; it hath given forth its voice against me: therefore have I hated it.’ Also Malachi: ‘I have no pleasure in you, saith the Lord, neither will I accept an offering at your hand. For from the rising of the sun even unto the going down thereof, my name shall be great among the Gentiles.’ Isaiah also thus speaks: ‘I come to gather all nations and tongues: and they shall come and see my glory.’ The same says in another place, speaking in the person of the Father to the Son: ‘I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of my people, for a light of the Gentiles; to open the eyes of the blind, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.’” Epitome of the Divine Institutes ch.48 p.242

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says the Ebionites accepted the Old Testament.

Oc24. The Twelve [Minor Prophets]

Justin Martyr (c.138-165 A.D.) mentions Micah as one of the twelve [minor prophets]. Dialogue with Trypho, a Jew ch.109 p.253. See also Zechariah in ch.53 p.222

Justin Martyr (c.138-165 A.D.) “as Hosea, one of the twelve prophets, and Daniel, foretold.” Dialogue with Trypho, a Jew ch.14 p.202

Irenaeus of Lyons (182-188 A.D.) “concerning which Malachi, among the twelve prophets, thus spoke beforehand: ‘I have no pleasure in you, saith the Lord Omnipotent, and I will not accept sacrifice at your hands.’” Irenaeus Against Heresies book 4 ch.17.5 p.785

Irenaeus of Lyons (c.160-202 A.D.) mentions “the Twelve” in Proof of Apostolic Preaching ch.77 and ch.93.

The Muratorian Canon (190-217 A.D.) p.603 (partial) mentions “the Old Testament scriptures”

Clement of Alexandria (193-202 A.D.) “For it is expressly said by Joel, one of the twelve prophets, ‘And it shall come to pass after these things, I will pour out of My Spirit on all flesh, and your sons and your daughters shall prophesy.’” As referring to Christ. [quote of Acts 2:17m (6 not 3 17 not 12 words quoted, Joel 2:28a] Stromata book 5 ch.13 p.465

Clement of Alexandria (193-202 A.D.) Jeremiah and Ambacum [Habakkuk] were still prophesying in the time of Zedekiah. In the fifth year of his reign Ezekiel prophesied at Babylon; after him Nahum, then Daniel. After him, again, Haggai and Zechariah prophesied in the time of Darius the First for two years; and then the angel among the twelve. After Haggai and Zechariah, Nehemiah, the chief cup-bearer of Artaxerxes, the son of Acheli the Israelite, built the city of Jerusalem and restored the temple. Stromata book 1 ch.21 p.328. See also Stromata book 1 ch.21 p.331.

Tertullian (207/208 A.D.) “For it was He who used to speak in the prophets-the Word, the Creator’s Son. ‘I am present, while it is the hour, upon the mountains, as one that brings glad tidings of peace, as one that publishes good tidings of good.’ So one of the twelve (minor prophets), Nahum: ‘For behold upon the mountain the swift feet of Him that brings glad tidings of peace.’” Five Books Against Marcion book 4 ch.13 p.364

Origen (240-254 A.D.) “I am convinced, indeed, that much better arguments could be adduced than any I have been able to bring forward, to show the falsehood of these allegations of Celsus, and to set forth the divine inspiration of the prophecies; but we have according to our ability, in our commentaries on Isaiah, Ezekiel, and some of the twelve minor prophets, explained literally and in detail what he calls ‘those fanatical and utterly unintelligible passages.’” Origen Against Celsus book 7 ch.11 p.615

Origen (233/234 A.D.) quotes Hosea 7:6 as one of the Twelve.. Origen On Prayer ch.30.3 p.129

Cyprian of Carthage (c.246-258 A.D.) “such as are made contrary to the ordinance and tradition of the Gospel, as the Lord Himself in the twelve prophets asserts, saying, ‘They have set up a king for themselves, and not by me.’ And again: ‘Their sacrifices are as the bread of mourning; all that eat thereof shall be polluted.’” Epistles of Cyprian letter 54 ch.5 p.340-341

Victorinus of Petau (martyred 304 A.D.) “‘These are the two candlesticks standing before the Lord of the earth.’] These two candlesticks and two olive trees He has to this end spoken of, and admonished you that if, when you have read of them elsewhere, you have not understood, you may understand here. For in Zechariah, one of the twelve prophets, it is thus written: ‘These are the two olive trees and two candlesticks which stand in the presence of the Lord of the earth;’” Commentary on the Apocalypse From the eleventh chapter verse 4 p.354

Lactantius (c.303-320/325 A.D.) “Hosea also, the first of the twelve prophets, testified of His resurrection:” The Divine Institutes book 4 ch.19 p.122

Among heretics

Early Christians warning against the Ebionites (182-325 A.D.) says the Ebionites accepted the Old Testament.

Oc25. The Law and the prophets

Matthew 11:12-15; Romans 3:21b

Haggai 2:10 (partial, the law)

Hebrews 1:1 (partial, prophets) “God spoke to our forefathers throguh the prophets”

p12 Hebrews 1:1 (285-300 A.D.)

p40 – Romans 1:24-27; 1:31-2:3; 3:21-4:8; 6:2-5,16; 9:17,27 (3rd century A.D.) quotes Romans 3:21 which mentions the “law and the prophets”

Justin Martyr (c.138-165 A.D.) “The law and the prophets were until John the Baptist; from that time the kingdom of heaven suffereth violence, and the violent take it by force.” Dialogue with Trypho, a Jew ch.51 p.221

Justin Martyr (c.138-165 A.D.) Justin says that we now follow Christ instead of the Law. Dialogue with Trypho, a Jew ch.11 p.199-200.

Justin Martyr (c.138-165 A.D.) “‘Of these and such like words written by the prophets, O Trypho,’ said I, ‘some have reference to the first advent of Christ, in which He is preached as inglorious, obscure, and of mortal appearance: but others had reference to His second advent, when He shall appear in glory and above the clouds; and your nation shall see and know Him whom they have pierced, as Hosea, one of the twelve prophets, and Daniel, foretold.’” Dialogue with Trypho, a Jew ch.14 p.202

Tatian’s Diatessaron (c.172 A.D.) (implied) section 8.46 p.57 mentions not against the law or the prophets.

Melito of Sardis (170-177/180 A.D.) “We have collected together extracts from the Law and the Prophets relating to those things which have been declared concerning our Lord Jesus Christ, that we may prove to your love that this Being is perfect reason, the Word of God;” On Faith ch.4 vol.8 p.756

Melito of Sardis (170-177/180 A.D.) mentions the law and the prophets in On Pascha stanza 104 p.66. See also stanza 57 p.52

Theophilus of Antioch (168-181/188 A.D.) “And concerning the conflagration of the world, they have, willingly or unwillingly, spoken in Conformity with the prophets, though they were much more recent, and stole these things from the law and the prophets. The poets corroborate the testimony of the prophets.” Theophilus to Autolycus book 2 ch.37 p.110

Irenaeus of Lyons (182-188 A.D.) “He thus clearly indicates, that He whom Cornelius had previously feared as God, of whom he had heard through the law and the prophets, for whose sake also he used to give alms, is, in truth, God.” Irenaeus Against Heresies book 3 ch.12.7 p.432

Caius (190-217 A.D.) “but simply denying the law and the prophets for the sake of their lawless and impious doctrine,” vol.5 ch.3 p.602

Clement of Alexandria (193-217/220 A.D.) Then from these He infers, ‘on this hang the law and the prophets.’” The Instructor book 3 ch.12 p.292

Clement of Alexandria (193-202 A.D.) “But as the proclamation [of the Gospel] has come now at the fit time, so also at the fit time were the Law and the Prophets given to the Barbarians, and Philosophy to the Greeks, to fit their ears for the Gospel.” Stromata book 6 ch.6 p.490. See also the prophets and the law in Stomata book 5 ch.6 p.452. See also Stromata book 4 ch.1 p.409.

Tertullian (198-220 A.D.) And justly does the evangelist write, ‘The law and the prophets (were) until John’ the Baptist.” Answer to the Jews ch.8 p.160. See also On Fasting ch.2 vol.4 p.103

Tertullian (207/208 A.D.) “And so in this manner the law and the prophets were until John” Five Books Against Marcion book 3 ch.23 p.341

Tertullian (208-220 A.D.) refers to the law and the prophets. Tertullian on Modesty ch.6 p.78

Hippolytus of Portus (222-235/236 A.D.) says that Jesus was preached by the law and the prophets. Against the Heresy of One Noetus ch.17 p.230

Commodianus (c.240 A.D.) (partial) mentions just the law, and then a little later mentions the prophets. Instructions of Commodianus ch.56 p.214

Origen (240-254 A.D.) “It is shown from the declarations concerning Jesus, contained in the law and the prophets, that both Moses and the prophets were truly prophets of God.” Origen Against Celsus book 1 ch.45 p.415

Origen (233/234 A.D.) refers to the law and the prophets. Origen on Prayer ch.2.3 p.18. See also ibid ch.2.4 p.40.

Origen (233/234 A.D.) emphasized studying the law and prophets. Origen On Prayer ch.29.10 p.118

Novatian (250/4-256/7 A.D.) (partial, law only) “He [God] gave Moses for a leader unto the people; He delivered the groaning children of Israel from the yoke of slavery; He wrote the law;” Concerning the Trinity ch.8 p.617

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “Christ who is announced by the law and the prophets”

Cyprian of Carthage (c.246-258 A.D.) “In the Gospel also: ‘All the prophets and the law prophesied until John.’” Treatises of Cyprian Treatise 12 first book testimonies ch.9 p.511

Roman Church leaders to Cyprian (250-251 A.D.) “then also the Lord Himself, fulfilling what had been written in the law and the prophets, teaches,” Epistles of Cyprian Letter 2 ch.1 p.280

Dionysius of Alexandria (246-265 A.D.) “and there are unquestionably some teachers, who hold that the law and the prophets are of no importance, and who decline to follow the Gospels, and who depreciate the epistles of the apostles, and who have also made large promises regarding the doctrine of this composition, as though it were some great and hidden mystery, and who, at the same time, do not allow that our simpler brethren have any sublime and elevated conceptions either of our Lord’s appearing in His glory and His true divinity, or of our own resurrection from the dead, and of our being gathered together to Him, and assimilated to Him, but, on the contrary, endeavour to lead them to hope for things which are trivial and corruptible, and only such as what we find at present in the kingdom of God. And since this is the case, it becomes necessary for us to discuss this subject with our brother Nepos just as if he were present.” From the Two Books on the Promises ch.1 p.81

Hymenaeus of Jerusalem (c.268 A.D.) in the opening mentions the law and the prophets (Letter of Hymenaeus (= Letter of Six Bishops)

Adamantius (c.300 A.D.) quotes Exodus 20:13-15,16. He also mentions the Law and the Prophets and the Old Testament. Dialogue on the True Faith Second Part 15 b p.94.

Victorinus of Petau (martyred 304 A.D.) “-the new, the evangelical words of the apostles; the old, the precepts of the law and the prophets:” Commentary on the Apocalypse from the First Chapter no.16 (first time) p.345

Methodius (270-311/312 A.D.) “Wherefore let it shame the Jews that they do not perceive the deep things of the Scriptures, thinking that nothing else than outward things are contained in the law and the prophets;” Banquet of the Ten Virgins discourse 9 ch.1 p.345

Peter of Alexandria (306,285-310/311 A.D.) “I came not to destroy the law, or the prophets, but to fulfil them’ the Saviour Himself said in the Gospel.” Fragment 5 : That up to the time of the destruction of Jerusalem… ch.7 p.282

Among corrupt or spurious works

pseudo-Ignatius (after 117 A.D.) “If any one preaches the one God of the law and the prophets,” Epistle to the Philadelphians ch.6 p.82

pseudo-Methodius (after 312 A.D.) “It became indeed the Lord of the law and the prophets to do all things in accordance with His own law, and not to make void the law, but to fulfil it, and rather to connect with the fulfilment of the law the beginning of His grace.” Oration of Simeon and Anna ch.3 p.385

Among heretics

The Ebionite Clementine Homilies (-188 A.D.- uncertain date) (partial) homily 2 ch.20 p.332 refers to the law.

The Ebionite Epistle of Peter to James (-188 A.D.- uncertain date) (partial) ch.2 p.215 mentions the Law of Moses.

The Ebionite Recognitions of Clement (c.211-231 A.D.) homily 1 ch.68 p.95 “Then he, with difficulty, at length overcome by reason, answered, that it must be derived from the law; and afterwards he made mention also of the prophets.” See also book 2 ch.50 p.111.

Early Christians warning against the Ebionites (182-325 A.D.) (implied) says they accepted the Old Testament.

X most Gnostics the Old Testament, including the Law and the prophets were by an evil or confused Demiurge.

X Mani (262-278 A.D.) said we are not to follow the Law and the Prophets, just the New Testament. Disputation with Manes ch.13 p.188

X Mani. Socrates’ Ecclesiastical History book 1 ch.22 p.26 (c.400-439 A.D.) says that Manes (founder of Manichaeism) rejected the law and the prophets.

Revised Valentinian Tripartite Tract (200-250 A.D.) (partial) ch.12.112 p.90-91 said that the Hebrew prophets were good.

X Marcus the Marcionite debating Adamantius (c.300 A.D.) “We do not accept the Law and Prophets, nor do they come from our God. We do, however, accept the Gospel and the Apostle [Paul].” Dialogue on the True Faith Second part 828a p.89. Ses also mentions Christ and Paul abolishing the law and the Prophets in Dialogue on the True Faith Second part 15 p.93.

Oc26. The “Old Testament” is scripture

Lk 24:44-45

Mentioned a particular book of the Old Testament as scripture is not included here.

Tertullian (c.213 A.D.) “For as in the Old Testament Scriptures they lay hold of nothing else than, ‘I am God, and beside me there is no God;’ so in the Gospel they simply keep in view the Lord’s answer to Philip, ‘I and my Father are one;’ and, ‘He that hath seen me hath seen the Father; and I am in the Father, and the Father in me.’” Against Praxeas ch.20 p.615

Novatian (250/4-256/7 A.D.) “But of this I remind you, that Christ was not to be expected in the Gospel in any other wise than as He was promised before by the Creator, in the Scriptures of the Old Testament; especially as the things that were predicted of Him were fulfilled, and those things that were fulfilled had been predicted. As with reason I might truly and constantly say to that fanciful-I know not what-of those heretics who reject the authority of the Old Testament,” Concerning the Trinity ch.10 p.619

Treatise on Rebaptism (250-258 A.D.) ch.12 p.674 “And with these they prescribe the Holy Scriptures-whether all or only some of them-to discuss still more boldly concerning the truth than with the Gentiles upon whom the name of the Lord Jesus, the Son of the living God, has not been invoked, as it likewise has not upon the Jews who only receive the Old Testament Scriptures.”

Anatolius (270-280 A.D.) “A thing which cannot be found with any probability, indeed, in the Old Testament, as the Lord, through Moses, gives this charge: ‘Seven days ye shall eat unleavened bread.’” The Paschal Canon of Anatolius ch.8 p.148

Victorinus of Petau (martyred 304 A.D.) “but because he says that he was about to write the things which the thunders had uttered, that is, whatever things had been obscure in the announcements of the Old Testament; he is forbidden to write them, but he was charged to leave them sealed, because he is an apostle, nor was it fitting that the grace of the subsequent stage should be given in the first. ‘The time,’ says he, ‘is at hand.’ For the apostles, by powers, by signs, by portents, and by mighty works, have overcome unbelief. After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.” Commentary on the Apocalypse from the Tenth chapter verse 3 p.353

Alexander of Alexandria (313-326 A.D.) “And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us; who hath inaugurated both the holy men of the Old Testament, and the divine teachers of that which is called the New.” Epistles on the Arian Heresy Letter 1 ch.12 p.296

Oc27. The Ten Commandments / Decalogue

Epistle of Barnabas (c.70-130 A.D.) ch.15 p.147 “Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, ‘And sanctify ye the Sabbath of the Lord with clean hands and a pure heart.’”

Irenaeus of Lyons (182-188 A.D.) “They (the Jews) had therefore a law, a course of discipline, and a prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy,” Irenaeus Against Heresies book 4 ch.15.1 p.479

Irenaeus of Lyons (182-188 A.D.) “the Lord Himself did speak in his own person to all alike the words of the Decalogue; and therefore, in like manner, do they remain permanently with us, receiving by means of His [Christ’s] advent in the flesh, extension and increase, but no abrogation.” Irenaeus Against Heresies book 4 ch.16.4 p.482

Irenaeus of Lyons (c.160-202 A.D.) mentions the tablet of the Ten Commandments. Proof of Apostolic Preaching ch.26

Clement of Alexandria (193-202 A.D.) says there were ten commandments because it was an image of heaven, embracing the sun, moon, stars, clouds, light, wind, water, air, darkness, and fire. It is also a representation on earth of men, cattle, reptiles, wild beasts, water dwellers, fishes, and whales, winged animals, carnivorous, animals that eat mild food. Stromata book 6 ch.16 p.510-511

Clement of Alexandria (193-217/220 A.D.) mentions the Decalogue. The Instructor book 3 ch.12 p.292

Clement of Alexandria (193-217/220 A.D.) “Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue given by Moses, which, indicating by an elementary principle, simple and of one kind, defines the designation of sins in a way conducive to salvation: ‘Thou shall not commit adultery. Thou shall not worship idols. Thou shalt not corrupt boys. Thou shalt not steal. Thou shall not bear false witness. Honour thy father and thy mother.’ And so forth. These things are to be observed, and whatever else is commanded in reading the Bible.” The Instructor book 3 ch.12 p.292

Tertullian (198-220 A.D.) “For my own part, I prefer viewing this measure of time in reference to God, as if implying that the ten months rather initiated man into the ten commandments; so that the numerical estimate of the time needed to consummate our natural birth should correspond to the numerical classification of the rules of our regenerate life.” Treatise on the Soul ch.37 p.218

Novatian (250/4-256/7 A.D.) “Then too that the law was given to the children of Israel for this purpose, that they might profit by it, and return to those virtuous manners which, although they had received them from their fathers, they had corrupted in Egypt by reason of their intercourse with a barbarous people. Finally, also, those ten commandments on the tables teach nothing new, but remind them of what had been obliterated-that righteousness in them, which had been put to sleep, might revive again as it were by the afflatus of the law, after the manner of a smothered fire.” On Jewish Meats ch.3 p.647

Adamantius (c.300 A.D.) (implied) quotes many of the ten commandments and then says, “Love therefore is the fulfilment of the Law.” After Marcus and Eutropius respond, Admantius says, “The Saviour will more clearly convince you of this in the Gospel.” Dialogue on the True Faith Second Part e17 and 832a p.97.

Victorinus of Petau (martyred 304 A.D.) “The tenfold number signifies the decalogue [Ten commandments], and the hundredfold sets forth the crown of virginity: for he who shall have kept the undertaking of virginity completely, and shall have faithfully fulfilled the precepts of the decalogue, and shall have destroyed the untrained nature or impure thoughts within the retirement of the heart, that they may not rule over him, this is the true priest of Christ, and accomplishing the millenary number thoroughly, is thought to reign with Christ; and truly in his case the devil is bound.” Commentary on the Apocalypse from the twentieth chapter verse 6 p.359

Methodius (c.260-312 A.D.) “Moreover, the ten horns and stings which he was said to have upon his heads are the ten opposites, O virgins, to the Decalogue, by which he was accustomed to gore and cast down the souls of many imagining and contriving things in opposition to the law, ‘Thou shalt love the Lord thy God,’ and to the other precepts which follow. Consider now the fiery and bitter horn of fornication, by which he casts down the incontinent; consider adultery, consider falsehood, covetousness, theft, and the other sister and related vices, which flourish by nature around his murderous heads, which if you root out with the aid of Christ, you will receive, as it were, divine heads, and will bloom with the crowns gained from the dragon.” Banquet of the Ten Virgins discourse 8 ch.13 p.340

Among Heretics

The Gnostic Monoimus (before 235/236 A.D.) according to Hippolytus “Man, he [Monoimus] says, bursts forth, and is forcibly separated from man by being severed by a certain stroke. (And this takes place) in order that (man) may be generated, and may declare the law which Moses ordained, who received (it) from God. Conformably with that one tittle, the law constitutes the series of the ten commandments which expresses allegorically the divine mysteries of (those) precepts.” Refutation of All Heresies book 8 ch.7 p.121-122

NEW TESTAMENT canon

Nc1. Matthew is scripture

(Jesus / the Lord / the Savior said is not counted.)

Clement of Rome (96/98 A.D.) (partial Matthew or Mark) quotes Mark 7:6f (15/19 words quoting Isaiah) Mark 7:7 (full quote); Matthew 15:8 (full quote) as “Scripture says in a certain place” 1 Clement ch.15 vol.1 p.9

2 Clement (120-140 A.D.) ch.13 p.254 (partial) quotes part of Matthew 9:13 and Luke 6:32 as Scripture. “And another Scripture saith, ‘I came not to call the righteous, but sinners.’” 2 Clement also quotes Matthew 6:24 and Luke 16:13, in ch.16 p.252.

Irenaeus of Lyons (182-188 A.D.) (partial) “It is not possible that the Gospels can be either more or fewer in number than they are. … the ‘pillar and ground’ of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side.” Irenaeus Against Heresies book 3 ch.11.8 p.428

Muratorian Canon 1. (190-217 A.D.) (partial) Third book of the gospels is Luke. (So the unnamed Matthew and Mark are counted as two.)

Clement of Alexandria (193-202 A.D.) “After abandoning idols, then, they will hear the Scripture, ‘Unless your righteousness exceed the righteousness of the scribes and Pharisees’” [Matthew 5:20] Stromata book 6 ch.18 p.519

Clement of Alexandria (193-217/220 A.D.) quote a fourth of Matthew 15:14 as scripture. The Instructor book 1 ch.3 p.211

Hippolytus of Portus (222-235/236 A.D.) (partial, the Lord says) quotes Matthew 24:15 as the Lord says. Treatise on Christ and Antichrist ch.62 p.217

Origen (c.227-240 A.D.) “For we may venture to say that the Gospel is the first fruits of all the Scriptures.” Commentary on John book 1 ch.4 p.298. “Now the Gospels are four. These four are, as it were, the elements of the faith of the Church,...” Then he discusses John, Matthew, Mark, and Luke. Commentary on John book 1 ch.6 p.299. See also Commentary on Matthew ch.13 p.421.

Origen (225-253/254 A.D.) discusses in detail Matthew 18:23-34 as “scripture”. Commentary on Matthew book 14 ch.6 p.498

Origen (235 A.D.) calls Matthew 13:23, Mark 4:20, and Luke 8:25 scripture. Exhortation to Martyrdom ch.7.49 p.194

Dionysius of Alexandria (246-265 A.D.) “But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose. For the evangelists have given different descriptions of the parties who came to the sepulchre one after another, and all have declared that they found the Lord risen already. It was ‘in the end of the Sabbath,’ as Matthew has said; it was ‘early, when it was yet dark,’ as John writes; it was ‘very early in the morning,’ as Luke puts it; and it was ‘very early in the morning, at the rising of the sun,’ as Mark tells us. Thus no one has shown us clearly the exact time when He rose.” letter 5 to Bishop Basilides canon 5 p.94

Treatise on Rebaptism ch.1,2 p.668 (250-258 A.D.) “And therefore we shall, as is needful, collect into one mass whatever passages of the Holy Scriptures are pertinent to this subject.” Then in chapter 2 he quotes Matthew 3:11b and Acts 1:4,5 as Acts of the Apostles, Acts 11:15-17, Acts 15:5,8

Cornelius to Cyprian (c.246-256 A.D.) (partial) quotes Matthew 5:8 as “the evangelical word” Letter 45 ch.2 p.323

Dionysius of Alexandria (246-265 A.D.) “For this reason, the other scripture says, ‘All things are possible unto Thee.’” [Matthew 19:26] Commentary on Luke ch.12 verse 42 p.115

Adamantius (c.300 A.D.) “What has been reasonably stated in the Scriptures you want to interpret unreasonably. The Prophets and the Gospel plainly speak of two Advents of Christ - the first in humility, and the one after this, in glory. Isaiah spoke in this way of the first: [Isaiah 53:2-3] ... This is just what has been clearly indicated in the Gospel: that He came into Jerusalem, seated upon an ass.” [Matthew 21:7] (Adamantius is speaking) Dialogue on the True Faith ch.25 p.68-69

Adamantius (c.300 A.D.) (partial, both Matthew and Luke) “But I declare what the scripture says: ‘No one can’, it says, ‘serve two lords; for either the one he will hold hate and love the other, or he will hold to the one, and hate the other. You cannot serve God and mammon.” [Matthew 6:24; Luke 16:13] (Adamantius is speaking) Dialogue on the True Faith first part ch.28 p.74

Theophilus (events c.315 A.D.) quotes Matthew 10:39 and Matthew 7:6 calling them Scripture. Martyrdom of Habib the Deacon vol.8 p.694

Lactantius (c.303-320/325 A.D.) (partial) alludes to Matthew 8, Mark 4, and Luke 8 when he speaks of “sacred writings” teaching that Jesus “compelled the winds to obey, the seas to serve Him, diseases to depart, the dead to be submissive.” The Divine Institutes book 4 ch.15 p.116

Among heretics

Cerinthus used part of the Gospel of Matthew according to Epiphanius of Salamis (360-403 A.D.). The Panarion section 2 ch.28,5,1 p.109

Nc2. Mark is scripture or God says

Irenaeus of Lyons (182-188 A.D.) (implied) “Also, towards the conclusion of his Gospel, Mark says : ‘So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God;’” [Mark 16:19] Irenaeus Against Heresies book 3 ch.10 verse 5. p.425

+ Irenaeus of Lyons (182-188 A.D.) “It is not possible that the Gospels can be either more or fewer in number than they are. … the ‘pillar and ground’ of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side.” Irenaeus Against Heresies book 3 ch.11.8 p.428

Muratorian Canon 1. (190-217 A.D.) (partial) Third book of the gospels is Luke. (So the unnamed Matthew and Mark are counted as two.)

Origen (240-254 A.D.) “But when the Word of God says, ‘No man knows the Father but the Son, and he to whomsoever the Son will reveal Him,’ He declares that no one can know God but by the help of divine grace coming from above, with a certain divine inspiration.” Origen Against Celsus book 7 ch.43 p.628

Origen (c.227-240 A.D.) “For we may venture to say that the Gospel is the first fruits of all the Scriptures.” Commentary on John book 1 ch.4 p.298. “Now the Gospels are found. These four are, as it were, the elements of the faith of the Church,...” Then he discusses John, Matthew, Mark, and Luke. Commentary on John book 1 ch.6 p.299

Origen (235 A.D.) calls Matthew 13:23, Mark 4:20, and Luke 8:25 scripture. Exhortation to Martyrdom ch.7.49 p.194

Treatise on Rebaptism (c.250-258 A.D.) ch.14 p.675 “if a man should survive and amend his faith, as our God, in the Gospel according to Luke, spoke to His disciples, saying,” and quotes Luke 12:50. “Also, according to Mark He said, with the same purpose, to the sons of Zebedee:” and quotes Mark 10:38.

Dionysius of Alexandria (246-265 A.D.) “It is something possible; for Mark makes mention of His saying, ‘Abba, Father, all things are possible unto Thee.’ [Mark 14:36]. And they are possible if He wills them; for Luke tells us that He said, ‘Father, if Thou be willing, remove this cup from me.’ The Holy Spirit, therefore, apportioned among the evangelists, makes up the full account of our Saviour’s whole disposition by the expressions of these several narrators together. ... For this reason, the other scripture says, ‘All things are possible unto Thee.’” [Matthew 19:26] Commentary on Luke ch.12 verse 42 p.115

Dionysius of Alexandria (246-265 A.D.) “But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose. For the evangelists have given different descriptions of the parties who came to the sepulchre one after another, and all have declared that they found the Lord risen already. It was ‘in the end of the Sabbath,’ as Matthew has said; it was ‘early, when it was yet dark,’ as John writes; it was ‘very early in the morning,’ as Luke puts it; and it was ‘very early in the morning, at the rising of the sun,’ as Mark tells us. Thus no one has shown us clearly the exact time when He rose.” letter 5 to Bishop Basilides canon 5 p.94

Nc3. Luke is scripture or God says

(Jesus / the Lord / the Savior said is not counted.)

1 Timothy 5:18 quotes Luke 10:17 as scripture

2 Clement (120-140 A.D.) ch.13 p.254 (partial) quotes part of Matthew 9:13 and Luke 6:32 as Scripture. “And another Scripture saith, ‘I came not to call the righteous, but sinners.” 2 Clement also quotes Matthew 6:24 and Luke 16:13, in ch.16 p.252.

Irenaeus of Lyons (182-188 A.D.) “Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened.” Irenaeus Against Heresies book 3 ch.12.12 p.434-435

Irenaeus of Lyons (182-188 A.D.) quotes all of Luke 2:29-32 as scripture. Irenaeus Against Heresies book 3 ch.16.4 p.441

Muratorian Canon 1. (190-217 A.D.) Third book of the gospels is Luke.

Origen (235 A.D.) calls Matthew 13:23, Mark 4:20, and Luke 8:25 scripture. Exhortation to Martyrdom ch.7.49 p.194

Treatise On Rebaptism (c.250-258 A.D.) ch.14 p.675 “if a man should survive and amend his faith, as our God, in the Gospel according to Luke, spoke to His disciples, saying,” and then quotes Luke 12:50.

Athanasius of Alexandria (318 A.D.) quotes Luke 17:12 as scripture. Against the Heathen part 2 ch.30 p.20

Nc4. John is scripture

(Jesus / the Lord / the Savior said is not counted.)

Muratorian Canon 1. (190-217 A.D.) Fourth Gospel is that of John.

Clement of Alexandria (193-217/220 A.D.) quotes John 21:4-5 as scripture. The Instructor book 1 ch.5 p.212

Tertullian (c.213 A.D.) “And the Scripture narrative goes on to explain in an exoteric manner, that ‘they understood not that He spake to them concerning the Father,’” [John 8:27] Against Praxeas ch.22 p.617. See also Against Praxeas ch.20 p.615; ch.23 p.619 [John 13:32].

Origen (240-254 A.D.) “To explain this fully, and to justify the conduct of the Christians in refusing homage to any object except the Most High God, and the First-born of all creation, who is His Word and God, we must quote this from Scripture, ‘All that ever came before Me are thieves and robbers: but the sheep did not hear them;’ and again, ‘The thief cometh not, but for to steal, and to kill, and to destroy;’” [John10:8-10] Origen Against Celsus book 7 ch.70 p.639

Origen (c.227-240 A.D.) “For we may venture to say that the Gospel is the first fruits of all the Scriptures.” Commentary on John book 1 ch.4 p.298. “Now the Gospels are four. These four are, as it were, the elements of the faith of the Church,...” Then he discusses John, Matthew, Mark, and Luke. Commentary on John book 1 ch.6 p.299. See also Commentary on John book 6 no.2 p.351.

Treatise on Rebaptism (250-258 A.D.) ch.2,3 p.668 “Even as the Holy Scriptures declare to us, from which we shall adduce evident proofs throughout each individual instance of those things which we shall narrate. (3) And to these things though perchance, who art bringing in some novelty, mayest immediately and impatiently replay, as though art wont, that the Lord said in the Gospel: ‘Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of Heaven.’” [John 3:3,5]

Treatise on Rebaptism (c.250-258 A.D.) ch.14 p.675 “as says the Scripture” and quotes John 7:38. He also quotes John 3:16 “even as God also says” in ch.13 p.765.

Dionysius of Alexandria (246-265 A.D.) “For which reason the Holy Scriptures, that indicate in many various ways the dire distressfulness of life, designate it as a valley of weeping. And most of all indeed is this world a scene of pain to the saints, to whom He addresses this word, and He cannot lie in uttering it: ‘In the world ye shall have tribulation.’” [John 16:33] Commentary on Luke ch.22 verse 46 p.116

Eusebius of Caesarea (318-325 A.D.) quotes John 1:1 and 1:3 as Scripture. Eusebius’ Ecclesiastical History book 1 ch.2.3 p.82

Nc5. Acts is scripture

The Muratorian Canon (190-217 A.D.) ANF vol.5 ch.2 p.603 “Moreover, the Acts of the Apostles are comprised by Luke in one book,”

Clement of Alexandria (197-217/220 A.D.) &&&

Hippolytus of Portus (222-235/236 A.D.) “quotes Jeremiah 23:18 and Acts 10:36 then immediately says, “These things then, brethren, are declared by the Scriptures.” Against the Heresy of One Noetus ch.13-14 p.228

Origen (233-244 A.D.) says Acts is scripture and quotes Acts 2:4. Homilies on Luke homily 29 ch.1 p.119

Cyprian of Carthage (c.246-258 A.D.) “divine Scripture proves this, when it says, ‘But the multitude of them which believed were of one heart and of one soul.’ [Acts 4:32] And again: ‘These all continued with one mind in prayer with the women, and Mary the mother of Jesus, and with His brethren.’” [Acts 1:14] Treatises of Cyprian Treatise 1 ch.25 p.429

Eusebius of Caesarea (318-325 A.D.) refers to Acts 12:3 as “as the divine Scripture says” Eusebius’ Ecclesiastical History book 2 ch.9 p.111

Among heretics

Nc6. Paul’s letters are authoritative

2 Peter 3:15-16 (scripture)

p72 (=Bodmer 7 and 8) (ca.300 A.D.) all of 1 Peter, 2 Peter, Jude 191 verses. Calls the writings of Paul scripture. 2 Peter 3:15-16

p15 1 Corinthians 7:18-8:4 (late 3rd century) (implied because is 1 Corinthians)

p16 Philippians 3:10-17; 4:2-8 (late 3rd century) (implied because is Philippians)

Clement of Rome (96/98 A.D.) says to the Corinthians, “Take up the epistle of the blessed Apostle Paul.” 1 Clement ch.47 p.18 It also refers to 1 Corinthians 3:13. 1 Clement ch.47 vol.1 p.18 (See also vol.9 p.243)

Presbyters (Papias?) (95-117 A.D.) quotes 1 Corinthians 15:25,26 as said by the apostle fragment 5 p.154

Ignatius of Antioch (-107/116 A.D.) mentions that Paul wrote a letter to the Ephesians. “Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, the deservedly most happy, at who feet may I be found, when I shall attain to God; who in all his Epistle makes mention of you in Christ Jesus.” Letter of Ignatius to the Ephesians ch.12 p.55

Ignatius of Antioch (-107/116 A.D.) “I do not, as Peter and Paul issue commandments unto you. They were apostles; I am but a condemned man;…” Letter of Ignatius to the Romans ch.4 p.75

2 Clement (120-140 A.D.) vol.7 ch.11 p.520 quotes half of 1 Corinthians 2:9

Polycarp (100-155 A.D.) Ephesians 4:26 “For I trust that ye are well versed in the Sacred Scriptures, …It is declared then in these Scriptures, ‘Be ye angry, and sin not,’ and , ‘Let not the sun go down upon your wrath.’” (12/12 words of the verse) Polycarp’s Letter to the Philippians ch.12 p.35

Polycarp (100-155 A.D.) “For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive. And when absent from you, he wrote you a letter , which, if you carefully study, you will find to be the means of building you up in that faith which has been given you,…” Polycarp’s Letter to the Philippians ch.3 p.33

Polycarp (100-155 A.D.) says that 1 Corinthians 6:2 was by Paul. Polycarp’s Letter to the Philippians ch.11 p.35

Epistle to Diognetus (c.130-200 A.D.) (partial) alludes to Galatians 4:10 ch.4 p.26 “observing months and days”, Philippians 3:20 “citizens of heaven” Epistle to Diognetus ch.5 p.27, 1 Timothy 3:16 ch.11 Epistle to Diognetus p.29

Epistle of Barnabas (c.70-130 A.D.) has allusions to Paul’s letters in Ephesians 2:21 in ch.6 p.141, Colossians 1:15 in ch.12 p.145; Ephesians 6:9 in ch.19 p.148

Dionysius of Corinth (170 A.D.) (partial) fragment 3 vol.8 p.765 “Therefore you also have by such admonition joined in close union the churches that were planted by Peter and Paul, that of the Romans and that of the Corinthians…”

Christians of Vienna and Lugdunum (177 A.D.) (implied) quotes Philippians 2:6 p.783-784

Athenagoras (177 A.D.) quotes part of 1 Corinthians 15:54 as “in the language of the apostle” The Resurrection of the Dead ch.18 p.159

Melito of Sardis (170-177/180 A.D.) mentions 1 Thessalonians as by the apostle. Oration on the Lord’s Passion ch.9 p.762

Theophilus to Autolycus (168-181/188 A.D.) book 1 ch.14 p.93 (implied) quotes Romans 2:7; 1 Corinthians 2:9, and Romans 2:8,9

Irenaeus of Lyons (182-188 A.D.) quotes 1 Corinthians 8:14 as by Paul. Irenaeus Fragment 26 p.574

Irenaeus of Lyons (182-188 A.D.) quotes Romans 1:1-4 as by Paul writing to the Romans. Irenaeus Against Heresies book 3 ch.16.3 p.441

Passion of the Scillitan Martyrs (180-202 A.D.) ANF vol.9 p.285 (implied) “What are the things in your chest? Speratus said, Books and epistles of Paul, a just man.”

The Muratorian Canon (190-217 A.D.) ch.3 p.603 mentions that Paul wrote to seven churches in his epistles, Corinthians (2 letters), Ephesians, Philippians, Colossians, Galatians, Thessalonians (2 letters), Romans. Wrote Philemon, Titus, two letters to Timothy.

Clement of Alexandria (193-217/220 A.D.) quotes Romans 16:19 by the Apostle in the Epistle to the Romans. The Instructor book 1 ch.5 p.214

Clement of Alexandria (c.195 A.D.) mentions Philippians 4:5 as by the apostle of the Lord. Exhortation to the Heathen ch.9 p.196

Tertullian (205 A.D.) says “the Apostle admonishes the Romans” and quotes Romans 13:1 in Scorpiace ch.14 p.647.

Tertullian (198-220 A.D.) quotes 1 Corinthians 8:2 and Galatians 1:7 and 5:7 as being by the apostle in On Prescription Against Heretics ch.27 p.256.

Tertullian (207/208 A.D.) refers to 2 Corinthians 6:14 as by the apostle. Five Books Against Marcion book 2 ch.8 p.328

Tertullian (207/208 A.D.) mentions Paul being the author of Galatians, Corinthians, Philippians, Thessalonians, Ephesians, Romans, and John being the author of the Apocalypse (Revelation) in Five Books Against Marcion book 4 ch.5 p.350.

Tertullian (198-220 A.D.) says “the most holy apostle says” quoting part of 1 Corinthians 10:23 in On Baptism ch.17 p.677

Hippolytus of Portus (222-235/236 A.D.) (implied) quotes Romans 1:17 as by Paul. Treatise on Christ and Antichrist ch.64 p.218

Commodianus (c.240 A.D.) (implied) speaks of Solomon and Paul the apostle. Instructions of Commodianus ch.31 p.209

Origen (c.227-240 A.D.) has three chapters discussing the books of scripture. After saying that Moses left only five books, said, “But he who was made fit to be a minister of the New Covenant, not of the letter, but of the spirit, Paul, who fulfilled the Gospel from Jerusalem around about to Illyricum, did not write epistles to all the churches he taught, and to those whom he did write he sent no more than a few lines.” Then he talks about 1 Peter. Commentary on John book 5 ch.3 p.346.

Novatian (250/4-256/7 A.D.) mentions Romans 1:20 as by the apostle Paul. p.614 He mentions the Apostle Paul writing to the Corinthians and 1 Corinthians 2:6,7,8 in Treatise Concerning the Trinity ch.27 p.638

Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.663 quotes Ephesians 5:6,7 as by the Apostle.

Treatise on Rebaptism (250-257 A.D.) ch.6 p.670 quotes Philippians 2 as by Paul.

Cyprian of Carthage (c.246-258 A.D.) mentions the Epistle of Paul to the Romans in Treatises of Cyprian book 3 ch.45 p.546.

Cyprian of Carthage (c.246-258 A.D.) mentions the First Epistle of Paul to the Corinthians and then quotes 1 Corinthians 7:10,11 in Treatises of Cyprian Treatise 12 book 3 ch.90 p.553, and first Epistle of Paul to the Corinthians and quotes 1 Corinthians 6:9-11 in Treatises of Cyprian treatise 12 book 3 ch.65 p.551.

Moyses, Maximum, and Nicostratus (248-257 A.D.) quote Romans 8:35 as being by the Apostle. Epistles of Cyprian Letter 25.1 p.303

Firmilian (c.246-258 A.D.) in his letter to Cyprian mentions evil people who defame the blessed apostles Peter and Paul in Letter 74 p.390

Gregory Thaumaturgus (240-265 A.D.) quotes part of 1 Corinthians 6:13 as “by the apostle” in Canonical Epistle canon 1 p.18

Dionysius of Alexandria (246-265 A.D.) (implied) quotes 1 Corinthians 15:41 as by Paul. From the Books on Nature ch.3 p.86

Paulus of Obba at The Seventh Council of Carthage (258 A.D.) p.570 quotes Romans 3:3,4 as by the Apostle.

Pierius of Alexandria (275 A.D.) (implied) quotes half of 1 Corinthians 7:7 as by Paul in fragment 1 p.157.

Theonas of Alexandria (282-300 A.D.) (implied) quotes loosely half of Colossians 4:6 in ch.8 p.161

Adamantius (c.300 A.D.) refers to many of Paul’s letters as scripture such as Galatians 1 (Paul sent to the Galatians) on Dialog of the True Faith first part p.44 and quoting Ephesians 2:11-13 as by the apostle to the Ephesians in Dialog of the True Faith second part ch.867a p.99.

Adamantius (c.300 A.D.) quotes 2 Peter 3:15 to show that Peter affirmed Paul. Dialogue on the True Faith 2nd part ch.12 d p.90

Adamantius (c.300 A.D.) “I fully accept Paul, who possessed Christ and the Spirit.” Dialogue on the True Faith 5th part ch.21 p.177

Arnobius of Sicca (297-303 A.D.) “Have the well-known words never rung in your ears, that the wisdom of man is foolishness with God?” (1 Corinthians 3:19) Arnobius Against the Heathen book 2 ch.7 p.435

Victorinus of Petau (martyred 304 A.D.) mentions Paul and the churches arranged by sevens. Commentary on the Apocalypse of the Blessed John ch.16 p.345

Peter of Alexandria (306,285-311 A.D.) quotes Philippians 1:23,24 as by “the blessed apostle Paul” The Canonical Epistle Canon 10 p.274

Methodius (270-311/312 A.D.) mentions “Paul said” and discusses 1 Corinthians 15:50,54 Discourse on the Resurrection part 1 ch.14 p.368.

Lactantius (c.303-320/325 A.D.) quotes half of Ephesians 4:26 as “God has enjoined us not to let the sun go down upon our wrath.” The Divine Institutes book 6 ch.18 p.185

Lactantius (c.303-320/325 A.D.) mentions Peter and Paul preaching at Rome. The Divine Institutes book 4 ch.21 p.123.

Alexander of Alexandria (313-326 A.D.) quotes 1 Corinthians 2:9 as by the apostle Paul and Colossians 1:16,17 as by Paul in Epistles on the Arian Heresy Epistle 1 ch.5 p.293

Alexander of Alexandria (313-326 A.D.) quotes Colossians 1:16,17 as by Paul in Epistles on the Arian Heresy Epistle 1 ch.7 p.293

Among heretics

Tatian (c.172 A.D.) quotes one-fourth of Titus 1:12 “though some one says that the Cretans are liars.” Address of Tatian to the Greeks ch.27 p.76

Marcionite heretic Megethius (c.300 A.D.) a self-labeled follower of Marcion, in his debate with Adamantius accepts Paul as an apostle and his letters are scripture. Dialogue on the True Faith first part ch.15d, 6 p.42-43

Marcus the Marcionite (c.300 A.D.) in disputing Adamantius affirms that Paul was an apostle. Dialogue on the True Faith 2nd part ch.12 c p.89-90

Marcus the Marcionite (c.300 A.D.) “We do not accept the Law and Prophets, nor do they come from our God. We do, however, accept the Gospel and the Apostle”. Adamantius asks which Apostle? Marcus answers “Paul.” Dialogue on the True Faith 2nd part ch.12 c p.89-90

Marcus the Marcionite (c.300 A.D.) in debating Adamantius Eutropius. Eutropius asks “Does your party, Marcus, accept the ‘Acts of the Apostles and those called Disciples’ as genuine, or not?” Marcus answers: We do not accept anything beyond the Gospel and the Apostle” Dialogue on the True Faith second part 828d p.90.

Nc7. Romans is scripture

Irenaeus of Lyons (182-188 A.D.) (implied) “Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened.” Irenaeus Against Heresies book 3 ch.12.12 p.434-435

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes Romans 1:1-4 as by Paul writing to the Romans. Irenaeus Against Heresies book 3 ch.16.3 p.441. See also ibid book 3 ch.16.8 p.443.

Irenaeus of Lyons (182-188 A.D.) “And Paul likewise declares, ‘And so all Israel shall be saved;’ [Romans 11:26] but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. [Galatians 3:24]” Irenaeus Against Heresies book 4 ch.2.7 p.465

Clement of Alexandria (193-202 A.D.) “‘With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved.’” Stromata book 4 ch.16 p.427

Tertullian (207/208 A.D.) “Now (Marcion), since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator’s words?” Then Tertullian quotes in order Romans 12:9; Psalm 34:14; Romans 12:10; Leviticus 19:18; Romans 12:12; Psalm 20:1; Romans 12:12; Romans 12:16; Isaiah 5:21; Romans 12:17; Leviticus 19:17,18; Romans 12:19; Romans 12:19 quoted from Deuteronomy 32:25; Romans 12:18; Romans 13:9. Five Books Against Marcion book 5 ch.14 p.460-461

Tertullian (c.213 A.D.) quotes Romans 8:11 discusses it, and then says, “Silence! Silence on such blasphemy. Let us be content with saying that Christ died, the Son of the Father; and let this suffice, because the Scriptures have told us so much.” Against Praxeas ch.29 p.625

Origen (240-254 A.D.) quotes Romans 9:16 as “in Paul” [both Latin and Greek versions] Origen Against Celsus book 3 ch.1 p.307

+ Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. Origen argues that the name “gospel” can also be applied to Paul’s epistles in one sense, because the gospels are the first fruits of all the New Testament. Commentary on John book 1 ch.5 p.299

Among heretics

pseudo-Clement Two Epistles on Virginity (3rd century A.D.) Epistle 1 ch.8 p.58 quotes Romans 7:9 as scripture.

The heretic Manes (262-278 A.D.) accepts as scripture Archelaus quoting Romans 5:14. Disputation with Manes ch.29 p.202

Marcus the Marcionite (c.300 A.D.) (implied) “We do not accept the Law and Prophets, nor do they come from our God. We do, however, accept the Gospel and the Apostle”. Adamantius asks which Apostle? Marcus answers “Paul.” Dialogue on the True Faith 2nd part ch.12 c p.89-90

Nc8. 1 Corinthians is scripture

+ Irenaeus of Lyons (182-188 A.D.) “yet as to us ‘there are diversities of gifts, differences of administrations, and diversities of operations;’ and we, while upon the earth, as Paul also declares, ‘know in part, and prophesy in part.’” Irenaeus Against Heresies book 2 ch.28.7 p.401

Irenaeus of Lyons (182-188 A.D.) (implied) quotes 1 Corinthians 8:14 as by Paul. Irenaeus Fragment 26 p.574

Clement of Alexandria (193-202 A.D.) “Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, ‘Hear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning.’ [Psalm 73:1,2] Similarly speaks the noble apostle to the following effect: ‘Howbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory.’” [1 Corinthians 2:6-8] Stromata book 4 ch.4 p.450.

Clement of Alexandria (c.195 A.D.) calls 1 Corinthians 2:9a scripture. Exhortation to the Heathen ch.10 p.198

Hippolytus of Portus (222-235/236 A.D.) quotes part of 1 Corinthians 2:13 as Scripture in The Refutation of All Heresies book 7 ch.14 p.107.

Origen (c.240 A.D.) says that 1 Corinthians 3:6 is scripture. Homilies on Jeremiah homily 5 ch.13 p.56

Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. Origen argues that the name “gospel” can also be applied to Paul’s epistles in one sense, because the gospels are the first fruits of all the New Testament. Commentary on John book 1 ch.5 p.299

Adamantius (c.300 A.D.) calls 1 Corinthians 3:2-3 scripture. Dialogue on the True Faith first part ch.9c p.49-50

Adamantius (c.300 A.D.) quotes part of 1 Corinthians 1:24 as “The Apostle says”; John 1:3 as by “John the Evangelist”; Jeremiah 1:15 (Septuagint) as by Jeremiah, Psalm 118:73 (Septuagint) as by David, Genesis 2:7 as Genesis , and then says, “If then the Scriptures show that the Word of God moulded Man into a living creature, how is it that God accepts what is considered shameful (For you people claim that the Godhead can feel a sense of shame!), while you on your side disparage something higher and even more glorious?” Dialogue on the True Faith fourth part d 15 p.147.

Among heretics

Nc9. 2 Corinthians is scripture or God says

Clement of Alexandria (193-202 A.D.) quotes 4/11 words changing “himself” to “devil” as scripture. Stromata book 6 ch.8 p.496

Clement of Alexandria (193-202 A.D.) quotes 2 Corinthians 7:1, 6:16,17,18 as God is speaking. Stromata book 4 ch.21 p.433

Tertullian (207/208 A.D.) in speaking of what the Creator says writes, “Of Israel he says, ‘Even unto this day the same veil is upon their heart;” [2 Corinthians 3:13] Five Books Against Marcion book 5 ch.11 p.453

Hippolytus of Portus (222-235/236 A.D.) “The Scriptures speak what is right; but Noetus is of a different mind from them.” ... He soon after quotes Ephesians 3:15 and 1 Corinthians 8:6. Against the Heresy of One Noetus ch.3 p.224

Origen quotes 2 Corinthians 4:17,18 as by Paul, in the Second Epistle to the Corinthians in Origen Against Celsus book 6 ch.19 p.582

Adamantius (c.300 A.D.) refers to many of Paul’s letters as scripture such as 2 Corinthians 1:20 in Dialog of the True Faith second part ch.867a p.99-100.

Among heretics

Nc10. Galatians is scripture

Epistle to Diognetus (c.130-200 A.D.) ch.4 p.26 (partial) alludes to Galatians 4:10 “to their observing months and days”

Irenaeus of Lyons (182-188 A.D.) quoted all of Galatians 3:5-9 as scripture “in the Epistle to the Galatians” Irenaeus Against Heresies book 4 ch.20.12 p.492

Irenaeus of Lyons (182-188 A.D.) (implied) “Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened.” Irenaeus Against Heresies book 3 ch.12.12 p.434-435

+ Irenaeus of Lyons (182-188 A.D.) “And Paul likewise declares, ‘And so all Israel shall be saved;’ [Romans 11:26] but he has also said, that the law was our pedagogue [to bring us] to Christ Jesus. [Galatians 3:24]” Irenaeus Against Heresies book 4 ch.2.7 p.465

Origen (240-254 A.D.) refers to Galatians 2:12 as by Paul in the Letter to the Galatians. Origen Against Celsus book 2 ch.1 p.429

Nemesiansus of Thubunae at The Seventh Council of Carthage (c.28 A.D.) p.566 (partial) quotes all of Galatians 5:19-21 as “the apostle says”.

Adamantius (c.300 A.D.) quotes Galatians 6:7 as scripture. Dialogue on the True Faith 2nd part 824a p.81.

Adamantius (c.300 A.D.) refers to many of Paul’s letters as scripture such as Galatians 1 (Paul sent to the Galatians) on Dialog of the True Faith first part p.44

Athanasius of Alexandria (c.318 A.D.) (partial) quotes half of Galatians 3:13. Incarnation of the Word ch.25 p.49

Among heretics

Nc11. Ephesians is scripture

Polycarp (100-155 A.D.) quotes Ephesians 4:26 “For I trust that ye are well versed in the Sacred Scriptures, …It is declared then in these Scriptures, ‘Be ye angry, and sin not,’ and , ‘Let not the sun go down upon your wrath.’” (12/12 words of the verse) Polycarp’s Letter to the Philippians ch.12 p.35

Irenaeus of Lyons (182-199 A.D.) quoted all of Ephesians 4:6 as scripture. Irenaeus Against Heresies book 4 ch.20.2 p.488

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes Ephesians 4:5-6 as by Paul. Irenaeus Against Heresies book 4 ch.32.1 p.506

Clement of Alexandria (193-202 A.D.) “‘And let not the sun,’ says the Scripture, ‘go down upon your wrath.’” [2/3 of Ephesians 4:26] Stromata book 5 ch.5 p.450

Tertullian (207/208 A.D.) “Since Christ, then, is the person of the Creator, who said, ‘Let there be light,’ it follows that Christ and the apostles, and the gospel, and the veil, and Moses - nay, the whole of the dispensations - belong to the God who is the Creator of this world, ...I here pass over discussion about another epistle, which we hold to have be en written to the Ephesians, but the heretics to the Laodiceans. In it he tells them to remember”, and then he discusses Ephesians 2:12. Five Books Against Marcion book 5 ch.11 p.454

Hippolytus of Portus (222-235/236 A.D.) quotes Ephesians 5:14f (14/21 words quoted) as Scripture in The Refutation of All Heresies book 5 ch.2 p.51.

Hippolytus of Portus (222-235/236 A.D.) “The Scriptures speak what is right; but Noetus is of a different mind from them.” ... He soon after quotes Ephesians 3:15 and 1 Corinthians 8:6. Against the Heresy of One Noetus ch.3 p.224

Origen (240-254 A.D.) quotes Ephesians 5:16 as by Paul. Origen Against Celsus book 6 ch.55 p.598

Gregory Thaumaturgus (240-265 A.D.) paraphrases Ephesians 5:5-13 saying, “Scripture says” in Canonical Epistle ch.2 p.18.

Methodius (270-311/312 A.D.) quotes Ephesians 5:28-32 as Scripture, by Paul. Banquet of the Ten Virgins discourse 3 ch.1 p.317

Lactantius (c.303-320/325 A.D.) quotes half of Ephesians 4:26 as “God has enjoined us not to let the sun go down upon our wrath.” The Divine Institutes book 6 ch.18 p.185

Alexander of Alexandria (313-326 A.D.) “Since the body of the Catholic Church is one, and it is commanded in Holy Scripture that we should keep the bond of unanimity and peace,” [Ephesians 4:3] Letters on the Arian Heresy Letter 2 ch.1 p.297

Eusebius of Caesarea (318-325 A.D.) quotes Ephesians 6:12m (not 11 15 not 3 words quoted) as “holy Scripture”. Preparation for the Gospel book 7 ch.16 p.22

Among heretics

Nc12. Philippians is scripture

+ Irenaeus of Lyons (182-188 A.D.) “Wherefore also Paul says,” and he quotes part of Philippians 4:17. Irenaeus Against Heresies book 4 ch.8.2 p.471

Origen (240-254 A.D.) “And the Divine Word, well knowing this, speaks to that effect in many passages of Scriptures, although it is sufficient at present to quote one testimony of Paul to the following effect:” and then he quotes Philippians 2:5-9. Origen Against Celsus book 4 ch.18 p.504.

Treatise Against Novatian (250/4-256/7 A.D.) ch.1 p.657 quotes two-thirds of Philippians 3:2 as scripture.

Eusebius (318-325 A.D.) quotes Philippians 2:6 in Eusebius’ Ecclesiastical History book 5 ch.2 p.216. He quotes Philippians 2:6-8 as “Sacred Scriptures in book 8 ch.10 p.330-331. He says that Paul referred to other Christians as “fellow laborers” in book 3 ch.4 p.136

Among heretics

Nc13. Colossians is scripture

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes Colossians 4:14 as by Paul. Irenaeus Against Heresies book 3 ch.14.1 p.438

Clement of Alexandria (193-217/220 A.D.) “‘And let the peace of God rule in your hearts, to which ye are called in one body; and be thankful.’ [Colossians 3:15] For there is no obstacle to adducing frequently the same Scripture in order to put Marcion to the blush, if perchance he be persuaded and converted; by learning that the faithful ought to be grateful to God the Creator, who hath called us, and who preached the Gospel in the body.” Stromata book 4 ch.8 p.421

Origen (240-254 A.D.) quotes of Colossians 2:8 as by Paul. Origen Against Celsus book 1 preface no.5 p.396

Adamantius (c.300 A.D.) “‘These only to me are fellow-workers unto the kingdom of God, who were to me a consolation’. And the rest. And again [Col.4:14]: ‘Salute you Luke and Demas’. Out of this scripture [it] is made clear that the apostle Paul himself offers this testimony.” Dialogue on the Truth Faith first part ch.5 p.42-43

Alexander of Alexandria (313-326 A.D.) “For according to them, the space of time in which they say that the Son had not yet been made by the Father, preceded the wisdom of God that fashioned all things, and the Scripture speaks falsely according to them, which calls Him ‘the First-born of every creature.’ Conformable to which, that which the majestically-speaking Paul says of Him: ‘Whom He hath appointed heir of all things. By whom also He made the worlds. But by Him also were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers; all things were created by Him, and for Him; and He is before all things.’” Epistles on the Arian Heresy Epistle 1 ch.6 p.293

Among heretics

Nc14. 1 Thessalonians is scripture

Clement of Alexandria (193-217/220 A.D.) quotes all of 1 Thessalonians 5:5-7 and the first five of fourteen Greek words of 1 Thessalonians 5:8 as scripture. The Instructor book 2 ch.9 p.258

Tertullian (207/208 A.D.) in discussing the canon of scripture vs. what Marcion accepts, discusses Paul being the author of Galatians, Corinthians, Philippians, Thessalonians, Ephesians, Romans, and John being the author of the Apocalypse (Revelation) in Five Books Against Marcion book 4 ch.5 p.350.

Hippolytus of Portus (222-235/236 A.D.) quotes Matthew 25:34; Revelation 22:15; Isaiah 66:24, and 1 Thessalonians 4:12 and then says, “These things, then I have set shortly before thee, O Theophilus, drawing them from Scripture itself, in order that, maintaining in faith what is written, and anticipating the things that are to be, thou may keep thyself void of offence both toward God and toward men,” Treatise on Christ and Antichrist ch.67 p.219.

Origen (225-253/254 A.D.) “And by Paul in the First Epistle to the Thessalonians like things are said: ‘For ye brethren became imitators of the churches of God which are in Judaea in Christ Jesus, for ye also suffered the same things of your own countrymen even as they did of the Jews, who both killed the Lord Jesus and the prophets, and drove out us, and please not God, and are contrary to all men.’” [1 Thessalonians 2:14-15] Commentary on Matthew book 10 ch.18 p.425

+ Origen (c.227-240 A.D.) discusses how Paul’s epistles are scripture. The only exception is where Paul writes “I say, and not the Lord”. Here is what Origen writes: “Consider on this point the language of St. Paul. When he declares that ‘Every Scripture is inspired of God and profitable,’ does he include his own writings? Or does he not include his dictum, ‘I say, and not the Lord,’ and ‘So I ordain in all the churches,’ and ‘What things I suffered at Antioch, at Iconium, at Lystra,’ and similar things which he writes in virtue of his own authority, and which do not quite possess the character of words flowing from divine inspiration.” Commentary on John book 1 ch.5 p.299

Among heretics

Nc15. 1 Timothy is scripture

Clement of Alexandria (193-202 A.D.) quotes 1 Timothy 6:20,21 as by the Apostle. Then he says, “Convicted by this utterance, the heretics reject the Epistles to Timothy.” Stromata book 2 ch.11 p.359

Tertullian (207/208 A.D.) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Origen (225-253/254 A.D.) quotes the first half of 1 Timothy 1:7 and discusses the second half as “mentioned by Paul”. Commentary on Matthew book 12 ch.41 p.472

Origen (233/234 A.D.) “And now we must prove form Sacred Scripture what we have said, as follows. … The next scripture he quotes … “Paul teaches this in his First Episle to Timothy when he says, ‘I will therefore that men pray in every plac,e liftying up pure hands, without anger and contention.’” (1 Timothy 2:8) Origen on Prayer ch.9.1 p.38

Among heretics

X Basilides (132-135-4th century) rejects 1 and 2 Timothy, Titus, and Hebrews according to Jerome. ANF vol.2 p.380.

Nc16. 2 Timothy is scripture

+ Irenaeus of Lyons (182-188 A.D.) (implied) quotes 2 Timothy 4:10-11 as by Paul. Irenaeus Against Heresies book 3 ch.14.1 p.438

Clement of Alexandria (193-202 A.D.) quotes 1 Timothy 6:20,21 as by the Apostle. Then he says, “Convicted by this utterance, the heretics reject the Epistles to Timothy.” Stromata book 2 ch.11 p.359

Tertullian (207/208 A.D.) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Origen (c.240 A.D.) quotes Isaiah 11:2-3 and then 2 Timothy 1:7. “And you yourself can bring together from the Scriptures these winds.” Homilies on Jeremiah Homily 8 ch.5 p.81

Among heretics

X Basilides (132-135-4th century) rejects 1 and 2 Timothy, Titus, and Hebrews according to Jerome. ANF vol.2 p.380.

Nc17. Titus is scripture

Tertullian (207/208 A.D.) asks Marcion why he rejects as scripture the apostle’s two letters to Timothy and one to Titus. Five Books Against Marcion book 5 ch.21 p.473.

Origen (c.240 A.D.) “But Paul, the Apostle from Israel, one blameless according to the justice in the Law, does say” add quotes Titus 3:3. Homilies on Jeremiah Homily 5 ch.1 p.41 (translated by Jerome)

Cyprian of Carthage (c.246-258 A.D.) (implied) “Moreover, belief in divine Scripture declares to us,...” Epistles of Cyprian letter 58 ch.3 p.354 + “For it is written” and quotes Titus 1:15. Epistles of Cyprian letter 58 ch.4 p.354

Among heretics

X Basilides (132-135-4th century) rejects 1 and 2 Timothy, Titus, and Hebrews according to Jerome. ANF vol.2 p.380.

Nc18. Revelation is scripture or the Lord says

Revelation 1:1;22:18-19

Clement of Rome (96/98 A.D.) (partial) quotes Revelation 22:12 p.14 (Also Isaiah 40:10; 62:11) 1 Clement ch.34 p.14

Justin Martyr (c.138-165 A.D.) “repent before the great day of judgment come, wherein all those of your tribes who have pierced this Christ shall mourn as I have shown has been declared by the Scriptures.” Dialogue with Trypho, a Jew ch.118 p.258

Justin Martyr (c.138-165 A.D.) mentions a literal millennium in Dialogue with Trypho, a Jew ch.75-81 p.236-240. In ch.81 he says, “And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied, by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; and that thereafter the general, and, in short, the eternal resurrection and judgment of all men would likewise take place.”

Christians of Vienna and Lugdunum (Lyons) (177 A.D.) “for they felt no shame that they had been overcome, for they were not possessed of human reason; but their defeat only the more inflamed their range, and governor and people, like a wild beast, showed a like unjust hatred of us, that the Scripture might be fulfilled, ‘He that is unjust, let him be unjust still; and he that is righteous, let him be righteous still.’” [Revelation 22:11] vol.8 p.783

Christians of Vienna and Lugdunum (177 A.D.) quotes part of Revelation 14:4 p.779 and paraphrases Revelation 22:11 (which is also Daniel 12:10) on p.783. They quote Revelation 1:5 and half of Revelation 3:14 on p.784.

Irenaeus of Lyons (182-188 A.D.) “For it is said, ‘He that sitteth on the throne said, Behold, I make all things new. And the Lord says, Write all this; for these words are faithful and true. And He said to me, They are done.’” Irenaeus Against Heresies book 5 ch.35.2 p.566

Irenaeus of Lyons (182-188 A.D.) quotes Revelation 6:2 as by John in the Apocalypse. Irenaeus Against Heresies book 3 ch.21.3 p.493

The Muratorian Canon (190-217 A.D.) John wrote the Apocalypse. Two letters belonging to John, or bearing the name John. p.603.

Clement of Alexandria (193-202 A.D.) (partial) John wrote the Apocalypse [Revelation] Stromata book p.504

Tertullian (208-220 A.D.) discusses in detail Revelation 2:18,20-22 as by John in the Apocalypse and the Holy Spirit teaching. Tertullian on Modesty ch.19 p.95

Tertullian (198-220 A.D.) “Scripture says…” and then refers to the Revelation of John. On the Resurrection of the Flesh ch.27 p.564

Tertullian (207/208 A.D.) (partial) quotes Revelation 1:16 as “the Apostle John, in the Apocalypse” in Five Books Against Marcion book 3 ch.14 p.333

Commodianus (c.240 A.D.) alludes to Revelation 3:14 “There will be no succour nor ship of the sea. Amen flames on the nations, and the Medes and Parthians burn for a thousand years, as the hidden words of John declare. For then after a thousand years there are delivered over to Gehenna; and he whose work they were, with them are burnt up.” Instructions of Commodianus ch.43 p.211

Commodianus (c.240 A.D.) (partial) “From heaven will descend the city in the first resurrection; this is what we may tell of such a celestial fabric. We shall arise again to Him, who have been devoted to Him. And they shall be incorruptible, even already living without death. And neither will there be any grief nor any groaning in that city. …” Instructions of Commodianus ch.44 p.214

Origen (239-243 A.D.) “- and he seeks for these twelve stones and the others in the Scriptures, he will also find them named in the Aposalypse in the same manner and order.” Then Origen refers to Revelation 21:10-21 Homilies on Ezekiel homily 13 ch.3.2 p.163

Origen (c.227-240 A.D.) (implied, … other prophets) “gathered from John in the Apocalypse, though the other prophets also do not by any means conceal the state of matters from those who have the faculty of heaving them. John speaks as follows:” and then quotes Revelation 14:1-5. Commentary on John book 1 ch.1 p.297

Origen (225-253/254 A.D.) mentions Revelation 5:8 as from John in Revelation Origen Against Celsus book 8 ch.17 p.645 Also Origen’s Commentary on John (c.227-240 A.D.) book 1 ch.14 p.305 says that Revelation was written by John son of Zebedee.

Treatise Against Novatian (250/4-256/7 A.D.) ch.13 p.661 “although the Scripture cries aloud and says, ‘Remember whence thou hast fallen, and repent, or else I will come to thee except thou repent.’” (Revelation 2:5)

Treatise Against Novatian (250/4-256/7 A.D.) ch.17 p.663 (partial) quotes Revelation 20:11-13 as John says in the Apocalypse. He also quotes Revelation 3:17 as in the Apocalypse in ch.2 p.657, and Revelation 17:15 as in the Apocalypse in ch.4 p.658

Treatise Against Novatian (254-256 A.D.) ch.4 p.658 (partial) quotes part of Revelation 17:15 as in the Apocalypse.

Cyprian of Carthage (c.246-258 A.D.) “the divine Scripture in the Apocalypse declares that the waters signify the people, saying,” and quotes Revelation 17:15. Epistles of Cyprian letter 62 ch.12 p.361-362

Cyprian of Carthage (c.246-258 A.D.) “And in the Apocalypse the Lord directs His divine and heavenly precepts to the seven churches and their angels, which number is now found in this case,” Treatise of Cyprian Treatise 11 ch.11 p.503

Cyprian of Carthage (c.246-258 A.D.) (partial) mentions the Apocalypse and then quotes Revelation 18:4-9 in Treatises of Cyprian book 3 ch.36 p.544.

Moyses et al. to Cyprian (250-251 A.D.) (partial) quotes half of Revelation 3:21 “To him that overcomes will I give to sit on my throne, even as I also overcame and am set down on the throne of my Father.” Epistles of Cyprian Letter 25 p.303

Dionysius of Alexandria (246-265 A.D.) (partial) says that Revelation was written by John, but thinks it was a different John than the author of the Gospel, and 1 and 2 John. He thought this based on the fact that John did not use his name in the other books, Dionysius says there were two different monuments in Ephesus, and both of them are to a John. Two books on the Promises ch.4-5 p.82-83

Victorinus of Petau (martyred 304 A.D.) wrote an entire Commentary on the Apocalypse. In the beginning he quotes Revelation 1:1a stating it is “The Revelation of Jesus Christ” p.344

Victorinus of Petau (martyred 304 A.D.) “After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.” Commentary on the Apocalypse from the tenth chapter no.3 p.353

Methodius (270-311/312 A.D.) “John, in the course of the Apocalypse, says:” and quotes Revelation 12:1-6 calling it scripture. Banquet of the Ten Virgins discourse 8 ch.4 p.336

Lactantius (c.303-320/325 A.D.) refers to Revelation 19:12: “his name is known to none, except to Himself and the Father, as John teaches in the Revelation.” The Epitome of the Divine Institutes ch.41 p.238.

Lactantius (c.303-320/325 A.D.) alludes to Revelation 13 in The Divine Institutes book 7 ch.17 p.214. Lactantius alludes to Revelation 217 and 22:17 in The Divine Institutes book 7 ch.27 p.223. These are all of his references to Revelation.

X Eusebius of Caesarea (318-325 A.D.) discusses the books of the New Testament. He says the Apocalypse is not genuine. Eusebius’ Ecclesiastical History book 3 ch.3 p.133-135 Nicene and Post-Nicene Fathers Second Series vol.1 p.123-145

Among heretics

Nc20. The “New Testament” is scripture

Mentioning just a verse or portion of the New Testament is not counted here.

Tertullian (c.213 A.D.) “He is clearly defined to us in all Scriptures-in the Old Testament as the Christ of God, in the New Testament as the Son of God.” Against Praxeas ch.24 p.620

Origen (225-253/254 A.D.) “But the Gospel, which is the new covenant, having delivered us from the oldness of the letter, lights up for us, by the light of knowledge, the newness of the spirit, a thing which never grows old, which has its home in the New Testament, but is also present in all the Scriptures.” Commentary on John book 1 ch.8 p.301

Novatian (250/4-256/7 A.D.) “And I should have enough to do were I to endeavour to gather together all the passages whatever on this side; since the divine Scripture, not so much of the Old as also of the New Testament,” Concerning the Trinity ch.26 p.637

Treatise on Rebaptism (c.250-258 A.D.) ch.13 p.675 “that thereby it appears and is plain that he is a heretic who believes on another God, or receives another Christ than Him whom the Scriptures of the Old and New Testament manifestly declare, which announce without any obscurity the Father omnipotent, Creator of all things, and His Son.”

Lactantius (c.303-320/325 A.D.) “But all Scripture is divided into two Testaments. That which preceded the advent and passion of Christ-that is, the law and the prophets-is called the Old; but those things which were written after His resurrection are named the New Testament. The Jews make use of the Old, we of the New: but yet they are not discordant, for the New is the fulfilling of the Old, and in both there is the same testator, even Christ, who, having suffered death for us, made us heirs of His everlasting kingdom, the people of the Jews being deprived and disinherited.” The Divine Institutes book 4 ch.20 p.122

Teachings on the Bible Canon not on the list

1. Old Testament sacrifices covered over sin (no writers mentioned this)

2. Canon of scripture (only 1 writer: Clement of Alexandria)

3. Do not add to God’s word (only 2 writers: The Didache, Tertullian)

4. Referencing 2 Timothy 3:16 (only 2 writers: Clement of Alexandria, Tertullian)

5. Ezra/Esdras recovered the Old Testament (only 3 writers: Irenaeus, Clement of Alexandria, Tertullian. Hippolytus is partial.)

6. Don’t add falsehood to scripture (only 1 writer:Asterius Urbanus (implied))

8. Judges is scripture (only 3 writers: Meleto of Sardis, Irenaeus, Origen)

9. Ruth is scripture (only 1 writer: Meleto of Sardis)

10. Chronicles is scripture (only 2 writers: Meleto, Origen. Muratorian canon is partial.)

11. Ezra is scripture (only 2 writers: Meleto, Origen. Muratorian canon is partial.)

12. Ecclesiastes is scripture or God says (only 2 writers: Melito, Origen)

13. Song of Songs is scripture or the Holy Spirit says (only 1 writer: Cyprian)

14. Lamentations is scripture (only 2 writers: Origen, Eusebius)

15. Obadiah is scripture (no writers)

16. Jonah is scripture (only 3 writers: Meleto, Irenaeus, Origen. Muratorian canon is partial.)

17. Zephaniah is scripture or God says (3 writers: Melito of Sardis (implied), Clement of Alexandria, Eusebius of Caesarea)

18. Haggai is scripture or God says (only 3 writers: Clement of Alexandria, Origen, Cyprian)

19. 2 Thessalonians is scripture (only 3 writers: Irenaeus, Muratorian Canon, Origen)

20. Hebrews is scripture (only 3 writers: Irenaeus, Origen, Treatise Against Novatian. Gnostic heretic Basilides rejected it according to Jerome.)

21. James is scripture (no writers, though six writes quoted from James. Clement of Rome, Ignatius, Irenaeus, Clement of Alexandria, Against Novatian, Dionysius of Alexandria)

22. 1 Peter is scripture (only 2 writers: Tertullian and Adamantius. Others quote 1 Peter.)

23. 2 Peter is scripture (no writers. Cyprian and others quote it though.)

24. 1 John is scripture (only 3 writers: Muratorian Canon, Origen, Dionysius of Alexandria. Others quote it though.)

25. 2 John is scripture (no writers)

26. 3 John is scripture (no writers)

27. Jude is scripture (only 2 writers: Muratorian Canon and Origen)

Divergences

1. Divergence: Apocryphal Book of Sirach (Ecclesaisticus) is scripture (For (2): Clement of Alexandria, Origen. Against (1): Melito)

2. Divergence: Apocryphal Book of Judith is scripture (For (1): Origen. Against (1): Melito)

3. Divergence: The Book of Enoch is scripture (1 writer for, 1 against. 1 writer mixed. For: Tertullian. Against: Melito. Mixed Origen quotes from it “if any one cares to accept that book as sacred”)

4. Divergence: Nehemiah is scripture (2 for, 1 against. Clement of Alexandria, Julius Africanus. 1 against: Melito)

5. Divergence: Esther is scripture (no writers, though many allude to Esther. 1 against: Melito)

6. Divergence: Gospel of the Egyptians is scripture (2 writers for, 6 against. For: 2 Clement, Clement of Alexandria. Against: (only 4 gospels), Tatian’s Diatessaron, Muratorian Canon, Irenaeus, Adamantius, Victorinus of Petau, Methodius)

7. Divergence: Gospel of the Hebrews is scripture (1 writers for, 6 against. For: Clement of Alexandria. Against: (only 4 gospels), Tatian’s Diatessaron, Muratorian Canon, Irenaeus, Adamantius, Victorinus of Petau, Methodius)

8. Divergence: Only four true gospels (9 writers for, 2 against. for: Tatian’s Diatessaron, Theophilus of Antioch, Muratorian Canon, Irenaeus, Origen, Adamantius, Victorinus of Petau, Methodius, Athanasius of Alexandria. Against: 2 Clement, Clement of Alexandria)

9. Divergence: John the Apostle wrote Revelation (Justin Martyr, Muratorian Canon, Tertullian, Origen, and others for. Dionysius of Alexandria had doubts)

X Must not read from the list of forbidden books (no writers)

X Laity must not possess scripture (no writers)

X Laity must not interpret scripture (no writers)

OLD TESTAMENT AUTHORS

Oa1. Moses wrote Genesis

Justin Martyr (c.138-165 A.D.) refers to Noah and the animals as “by Moses in the book of Genesis” Dialogue with Trypho, a Jew ch.20 p.204

Justin Martyr (c.150 A.D.) (implied) “hear the very words spoken through