City of God (Penguin Classics) (204 page)

110
. Ps.42, 3; 6, 6; 38, 9; 39, 2.

111
. cf.
2
Cor.5, 2ff.

112
. Rom.8, 13.

113
. Rom 9, 2ff.

114
. 1 Cor.15, 55f.(St Augustine’s text must have read
neikos
, ‘strife’, for
nîkos
, ‘victory’).

115
. 1 John 1,8.

116
. 2 Pet. 3, 3–13.

117
. cf. Dan. 3, 13–27.

118
. Gk, ‘the apostasy’.

119
. 2 Thess. 2, 1–12.

120
. Tacitus mentions this belief as prevalent in the East in A.D. 69 (Hist, z, 8); and Suetonius says that a conviction of Nero’s imminent return to take vengeance persisted for a long time (
Nero
, 57).

121
. John 2, 18f.

122
. cf. Job 1, 16–19.

123
. 1 Thess. 4, 13–17.

124
. 1 Cor. 15, 22; 36.

125
. Gen. 3, 19.

126
. 1 Cor. 15, 51. There are several variant readings in this verse: but the better
MSS
read, ‘We shall not all sleep.’

127
. 1 Cor. 15, 22.

128
. cf. ch. 4.

129
. Is. 26,19 (Lxx).

130
. Is. 66, 12–16.

131
. cf. Gal. 4,26.

132
. Matt. 5,8.

133
. Is. 65. 17ff

134
. Phil. 3, 19; Rom. 8, 6; Gen. 6, 3.

135
. Luke 12, 49; Acts 2, 3; Matt. 10, 34; Hebr. 4, 12; S. of S. 2, 5.

136
. cf. Is. 66, 17.

137
. Is. 66, 19; Rom. 3, 23.

138
. Is. 66. 19f.

139
. Is. 66, 21.

140
. Ps. 110, 4.

141
. Is. 66. 22ff.

142
. The reading of the Vulgate.

143
. Is. 26,19, (LXX).

144
. cf. ch. 10.

145
. Matt. 25, 30; 21; 23.

146
. 1 Cor. 15, 28.

147
. 1 john 3,9: Is. 56, 5.

148
. Dan. 7, 15f.

149
. Dan. 7,23–8.

150
. Dan. 12, 11.

151
. It is true.

152
. cf. ch. 5; ch. 7; and Bk XI, 31f.; xv, 20; XVII, 4.

153
. Dan. 12, 1–3.

154
. John 5, 28f: cf. ch. 6.

155
. Gen. 17, 5: 22,18.

156
. Dan. 12, 13.

157
. Ps. 102, 25ff.

158
. cf. Bk XIX, 23.

159
. 1 Cor. 7, 31; 1 John 2, 17; Matt. 24,35.

160
. 2 Pet. 3, 6f.

161
. 2 Pet. 3, 10f.

162
. Matt. 24, 29.

163
. Aen., 2, 694; 696.

164
. Ps. 50 (49 in LXX), 3ff.

165
. cf. Is. 53,7; Matt. 26, 62f.; 27, 12, 14; John 19,9.

166
. 1 Thess. 4, 17; cf. ch. 20.

167
. Hos. 6, 6.

168
. cf. Bk X, 6.

169
. Matt. 25, 34.

170
. Hier.,
Praef. in Mai.
The ‘other works’ are Ezra and Nehemiah.

171
. Ezra and Nehemiah.

172
. Mal. 3, 1–6.

173
. Is. 4, 4.

174
. 1 John 1, 8.

175
. Job 14, 4.

176
. Rom. 1, 17.

177
. Is. 65, 22.

178
. Prov. 3, 18.

179
. Wisd. 1,9; Rom. 2, 15f.

180
. Bk XVIII, 35.

181
. Mal. 3, 17–4, 3. (For ‘I shall turn’, Hebrew,
LXX
and Vulgate have ‘Turn yourselves’. So has St Augustine in XVIII, 35).

182
. Mal. 4.4.

183
. John 5,46.

184
. mal. 3, 14f

185
. mal. 2,17.

186
. Ps. 73 (72 in LXX) 3; 11; 13; 16f.

187
. mal. 4, 5f.

188
. 2 Kings 2, 11

189
. cf. Bk XVIII, 43.

190
. cf. Phil. 2,7.

191
. mal. 2,17; 3,14; cf. ch. 28.

192
. Is. 48, 12–16.

193
. Is. Ï3, 7.
LXX
has the past tense.

194
. Zech. 2, 8f.

195
. Matt. 15, 24.

196
. John 7, 39.

197
. Ps. 18, 43.

198
. Matt 4,19; Luke 5,10.

199
. Matt, 12, 29; cf. ch. 7.

200
. Zech. 12, 9f.

201
. John 5, 22.

202
. Is. 42, 1–4 (LXX).

203
. Phil. 2, 7.

204
. Matt 3, 16.

205
. Matt. 17, if.

206
. Ps. 41, 5.

207
. PS. 112, 10.

1
. John 5,29; Matt. 13,41.

2
. Matt 25,46.

3
. Luke 16, 24.

4
. Aen., 6, 733.

5
.
cf. Bk XII, 4. In antiquity the salamander was reputed a fire-extinguisher (Plin. 10,67). The belief that it lived in fire is later than Pliny. Aristotle believed that some creatures could live in fire (Hist. An., 5,19).

6
.
This is obscure. Diogenes Laertius (2,103) says that charcoal was put under the foundations of the temple of Artemis at Ephesus to give stability; cf. Plin., 36, 14.

7
. Plin.f 20,1; 28,9.

8
. The magnet is described in Plin., 20, 1; the neutralizing power of the diamond in Plin. 28,9.

9
. These wonders are related in Plin., 31, 7; 5, 5; 2, 103; 37, 10: 13, 7.

10
. Tac. Hist., 3, 7; Joseph., Bell,
lud.
, 4, 8, 4. Pliny, strangely enough, does not mention the legendary, and proverbial, ‘Dead Sea fruit’.

11
. On the first three phenomena cf. Plin., 37,11; 37,10; 8,42. Pliny mentions Tylon as well wooded, without describing the trees as all evergreen.

12
. Pliny has a story of a shrine of Venus at Paphos ‘on whose
altar
the rain never falls’ (z, 96).

13
. Bk XVII, 18.

14
. cf. 2 Cor. 11,14.

15
. Plin., 34, 14.

16
. Aen., 4, 487ff., describing a Libyan priestess.

17
. A grammarian and chronicle of the first century
B.C.
often cited by Eusebius.

18
. Plaut,
Amph.
, 1, 1, 119; Hom., Od., 22, 318.

19
. cf. Bk XVIII. 8.

20
. cf. Josh. 10, 13.

21
. cf. Is. 38, 8.

22
. Aen., 4, 489.

23
. Josh. 3,16; 2 Kings 2, 8; 14.

24
. cf. Gen. 13, 10.

25
. cf. Tac., Hist., 5, 7.

26
. Is. 66, 24.

27
. Mark 9, 42ff.

28
. 2 Cor. 11, 29.

29
. Prov. 25, 20.

30
. Ecclus. 7, 17.

31
. Rom. 8, 13.

32
. cf. 1 Cor. 13, 9.

33
. Matt. 25, 41.

34
. Luke 16, 24.

35
. Rev. 20, 9.

36
. Not in
De Legibus
, or in any extant work.

37
. Exod. 21, 24.

38
. Luke 6, 38.

39
. e.g. Plot., Enn. 3, 2, 41.

40
. Aen. 6, 733ft.

41
. cf. ch. 26.

42
. Job, 7, 1 (LXX)
SC
; cf. Bk XIX, 8n.

43
. cf. Plin., 7, 15.

44
. Plin. 30, 2.

45
. Euseb-Hier.,
Chron
., 1, 20, 13. Modern scholars suggest a sixth-century date for Zoroaster (Zarathustra) whose teaching became the dominant religion of Persia under the Sassanids (
A.D
. 211–640).

46
. Ecclus. 40, 1.

47
. Rom. 8, 13; 2 Tim. 2, 19; Rom. 8, 14.

48
. cf. Rom. 5, 12.

49
. Gal. 5, 17.

50
. Rom. 9, 23.

51
. Col. 1, 13.

52
. 1 Tim. 2, 5.

53
. cf. Orig.
De Princ
. 1, 6, 3; 3, 6, 5. Gregory of Nyssa held a similar view; cf.
Oratio Catechetica
26.

54
. At a council at Alexandria,
A.D
. 400, whose condemnation of Origen was accepted by Pope Anastasius I. cf. Bk XI, 23n.

55
. Ps. 77, 9.

56
. cf. Jon. 3, 4.

57
. Ps. 31, 20.

58
. Rom. 11, 32.

59
. John 6, 50f.

60
. 1 Cor. 10. 17.

61
. Matt. 24, 13.

62
. 1 Cor. 3, 1 11ff.

63
. Jas. 2, 13.

64
. cf. Matt. 25, 34ft.

65
. Matt. 6, 14ft.

66
. Matt. 25, 41.

67
. Rev. 20, 10f.

68
. cf. 2 Pet. 2, 4.

69
. Matt. 25, 46.

70
. 2 Tim. 2, 25f.

71
. Matt. 12, 32.

72
. Matt. 25, 34; 41; 46.

73
. Ps. 77, 9; 10 (LXX).