Tertullian, Against Marcion 3.16
Now if he seized the name of Christ like a thief a dole, why did he also want to be called Jesus—a name not so expectable among the Jews? For even if we, having by God’s grace gained understanding of his sacraments, also recognize this name destined for Christ, the matter will not therefore be known to the Jews from whom wisdom has been taken. To this day they hope for Christ, not Jesus, and interpret Elijah rather as Christ than Jesus.
Who then also came in that name in which Christ was not presumed? He could have come in that sole name which alone was presumed. But when he mixed two—the hoped and the unhoped—both plans of his are stormed. If Christ so as meanwhile to creep in as if the Creator’s, Jesus obstructs, because Jesus was not hoped in the Creator’s Christ; if Jesus so as to be held another’s, Christ does not allow it, because Christ was hoped of no other than the Creator’s.
But both will stand in the Creator’s Christ, in whom Jesus also is found. How? Learn here also with your error’s partners, the Jews. When Auses son of Nun was destined as Moses’ successor, he is certainly transferred from his former name and begins to be called Jesus. We say this was first a figure of the future—for because Jesus Christ was going to lead the second people—we who were born in the world’s deserts—into the land of promise flowing with milk and honey, that is into possession of eternal life, and that was to come not through Moses (law’s discipline) but through Jesus (gospel’s grace), with us circumcised by a rocky edge—Christ’s precepts, for the rock was Christ—therefore that man prepared into images of this sacrament was also inaugurated with the figure of the Lord’s name, surnamed Jesus.
Christ himself attested this name already then as his when he spoke to Moses. Who was speaking if not the Creator’s Spirit, who is Christ? When by command he said to the people: Behold I send my angel before your face, who will keep you in the way and bring you into the land I prepared for you; attend to him and hear him, lest you disobey him; for he will not hide you, since my name is upon him—he called him angel for the greatness of powers he would put forth and for the prophet’s office, but Jesus for the sacrament of his own future name.
Therefore if both names fit the Creator’s Christ, so much the more both do not fit a Christ not of the Creator, as neither does the rest of the order. From here a fixed and just prescription must be made between us, necessary to either side: that the other god’s Christ ought to have nothing at all in common with the Creator’s Christ. Of the names we have already won: I claim Christ for myself; I defend Jesus for myself.
Latin
Nunc, si nomen Christi, ut sportulam furunculus, cap-; tauit, cur etiam Iesus uoluit appellari, non tam expectabili; apud Iudaeos nomine? nec enim, si nos, per dei gratiam intellectum consecuti sacramentorum eius, hoc quoque nomen agnoscimus Christo destinatum, ideo et Iudaeis, quibus adempta : est sapientia, nota erit res. denique ad hodiernum Christum\' sperant, non Iesum, et Heliam potius interpretantur Christum quam Iesum. qui ergo et in eo nomine uenit, in quo Christus \' non praesumebatur? potuit in eo solo nomine uenisse, quod solum praesumebatur. ceterum cum duo miscuit, speratum et insperatum, expugnatur utrumque consilium eius. siue enim \' ideo Christus, ut interim quasi creatoris inreperet, obstrepit Iesus, quia non sperabatur Iesus in Christo creatoris, siue (ideo Iesus,) ut alterius haberetur, non sinit Christus, quia non alterius sperabatur Christus quam creatoris. quid horum \' constare possit, ignoro. constabit autem utrumque in Christo I creatoris, in quo inuenitur etiam Iesus. quomodo, inquis? : disce et hic cum partiariis erroris tui, Iudaeis. cum successor I Moysi destinaretur Auses, filius Naue, transfertur certe de pristino nomine et incipit uocari Iesus. certe, inquis. hanc prius dicimus figuram futuri fuisse. nam quia Iesus Christus\' secundum populum — quod sumus nos, nati in saeculi desertis - introducturus erat in terram promissionis melle et lacte, manantem, — id est (in) uitae aeternae possessionem, qua nihil dulcius — idque non per Moysen, id est non per legis disciplinam, sed per Iesum, (id est) per euangelii gratiam, prouenire habebat, circumcisis nobis petrina acie, id est Christi (praeceptis.) — petra enim Christus — ideo is uir, qui in huius sacramenti imagines parabatur, etiam nominis dominici inauguratus est figura, Iesus cognominatus. hoc nomen ipse Christus suum iam tunc esse testatus est, cum ad Moysen loquebatur. quis enim loquebatur, nisi spiritus creatoris, qui est Christus? cum ergo mandato diceret populo: ecce ego mitto angelum meum ante faciem tuam. qui te custodiat in uia et introducat in terram, quam paraui tibi; intendite illi et exaudite eum, ne inobaudieritis eum; non enim celabit te, quoniam nomen meum super illum est, angelum quidem eum dixit ob magnitudinem uirtutum, quas erat editurus, et ob officium prophetae, nuntiantis scilicet diuinam uoluntatem, Iesum autem ob nominis sui futuri sacramentum. id enim nomen suum confirmauit, quod ipse ei indiderat, quia non angelum nec Ausen, sed legum eum iusserat exinde uocitari. ergo si utrumque nomen competit in Christum creatoris, tanto utrumque non competit in Christum non creatoris, sicut nec reliquus ordo. facienda est denique iam hinc inter nos certa ista et iusta praescriptio et utrique parti necessaria, qua determinatum sit nihil omnino commune esse debere alterius dei Christo cum Christo creatoris. nam et a nobis proinde diuersitas defendenda est, sicut a nobis repugnanda est, quia nec uos probare poteritis alterius dei uenisse Christum, nisi eum longe alium demonstraueritis a Christo creatoris, nec nos eum creatoris uindicare, nisi talem eum ostenderimus, qualis constituitur a creatore. de nominibus iam, obduximus: mihi uindico Christum, mihi defendo Iesum.I