447 Comp. 1 Cor. xv. 20-22.
448 Acts i. 7.
449 Matt. xii. 29.
450 Gen. i. 26.
451 The old Latin translation is: "Sed non relictis ipsis patribus." Grabe would cancel non, while Massuet pleads for retaining it. Harvey conjectures that the translator perhaps mistook ouk aneilhmhenwn for ouk analeleimenwn. We have followed Massuet, though we should prefer deleting non, were it not found in all the mss.MSS; .
452 Gen. iii. 16, etc.
453 Gen. iii. 14.
454 Matt. xxv. 41. This reading of Irenaeus agrees with that of the Codex Bezae, at Cambridge.
455 Gen. iv. 7, after LXX. version.
456 The old Latin reads "parricidio." The crime of parricide was alone known to the Roman law; but it was a generic term, including the murder of all near relations. All the editors have supposed that the original word was adelfoktonia, which has here been adopted.
457 Prov. i. 7, ix. 10.
458 Gen. iii. 13.
459 Rom. vi. 7.
460 Ps. xci. 13.
461 Rev. xx. 2.
462 Luke x. 19.
463 1 Cor. xv. 26.
464 1 Cor. xv. 54, 55.
465 Luke xv. 4.
466 An account of Tatian will be given in a future volume with his only extant work.
467 His heresy being just a mixture of the opinions of the various Gnostic sects.
468 1 Cor. xv. 22.
469 Rom. v. 20.
470 Though unnoticed by the editors, there seems a difficulty in the different moods of the two verbs, erubescant and concertant.
471 "Initium et materiam apostasiae suae habens hominem:" the meaning is very obscure, and the editors throw no light upon it.
472 Literally, "but he did not see God." The translator is supposed to have read oiden, knew, for eiden, saw.
473 Literally, "through the beginnings, the means, and the end." These three terms refer to the Prophets, the Apostles, and the Church Catholic.
474 The Latin is "solidam operationem," which we know not how to translate, in accordance with the context, except as above.
475 This seems to be the meaning conveyed by the old Latin, "quemadmodum aspiratio plasmationi."
476 1 Cor. xii. 28.
477 Jer. ii. 13.
478 i.e., the Spirit.
479 Literally, "who have a foresight of morals"-qui morum providentiam habent. The meaning is very obscure. [Prov. xxii. 3, xxvii. 12.]
480 The text is here very uncertain, but the above seems the probable meaning.
481 Matt. v. 45.
482 Plato, de Leg., iv. and p. 715, 16.
483 In Timaeo, vi. p. 29.
484 The Latin is "collectio eorum;" but what collectio here means, it is not easy to determine. Grabe, with much probability, deems it the representative of sustasij. Harvey prefers enqumhma: but it is difficult to perceive the relevancy of his references to the rhetorical syllogism.
485 See book i. cap. xvi. note.
486 This refers to the first volume only of the original series.
1 [The reader who marvels at the tedious recitals must note this (1) as proof of the author's practical wisdom, and (2) as evidence of his fidelity in what he exhibits.]
2 Luke i. 2.
3 2 Tim. ii. 23.
4 [The solemnity of the apostolic testimonies against the crop of tares that was to spring up receives great illustration from Irenaeus. 1 John ii. 18.]
5 [2 Pet. ii. 19.]
6 [Rev. xii. 9. A little essay, Messias and Anti-Messias, by the Rev. C. I. Black, London (Masters, 1847), is commended to those who need light on this very mysterious subject.]
7 Gen. i. 26.
8 See iii. 6, 1.
9 [St. John xvii. 3.]