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383 "Provectus." This word has not a little perplexed the editors. Grabe regards it as being the participle, Massuet the accusative plural of the noun, and Harvey the genitive singular. We have doubtfully followed the latter.
385 The punctuation and exact meaning are very uncertain.
386 The construction and sense of this passage are disputed. Grabe, Massuet, and Harvey take different views of it. We have followed the rendering by Massuet.
391 Grabe remarks that the word presbuj, here translated "senior," seems rather to denote a mediator or messenger.
394 Irenaeus quotes this as from Isaiah on the present occasion; but in book iv. 22, 1, we find him referring the same passage to Jeremiah. It is somewhat remarkable that it is to be found in neither prophet, although Justin Martyr, in his dialogue with Trypho, [chap. lxxii. and notes, Dial. with Trypho, in this volume,] brings it forward as an argument against him, and directly accuses the Jews of having fraudulently removed it from the sacred text. It is, however, to be found in no ancient version of Jewish Targum, which fact may be regarded as a decisive proof of its spuriousness.
397 As Massuet observes, we must either expunge "sciut" altogether, or read "sic" as above.
399 This quotation from Habakkuk, here commented on by Irenaeus, differs both from the Hebrew and the LXX., and comes nearest to the old Italic version of the passage.
401 Epiphanius, in his De Mensuris, gives an account of these two men. The former published his version of the Old Testament in the year 181. The latter put forth his translation half a century earlier, about 129 A.D. This reference to the version of Theodotion furnishes a note of date as to the time when Irenaeus published his work: it must have been subsequently to A. D. 181.
402 The Greek text here is, kratunai thn arxhn autwn translated into Latin by "possiderent regnum suum,"-words which are somewhat ambiguous in both languages. Massuet remarks, that "regnum eorum" would have been a better rendering, referring the words to the Jews.
403 The Greek text of this narrative has been preserved by Eusebius (Hist. Eccl., v. 8). Grabe considers it to be faulty in this passage; so the Latin translation has been adopted here. Eusebius has poihsantoj tou Qeou oper ebouleto-God having accomplished what He intended.
404 [See Justin Martyr, To the Greeks, cap. xiii. The testimony of Justin naturalized this Jewish legend among Christians.]
405 The Greek term is anatacasqai, which the Latin renders "re memorare," but Massuet prefers "digerere."
406 This is a very interesting passage, as bearing on the question, From what source are the quotations made by the writers of the New Testament derived? Massuet, indeed, argues that it is of little or no weight in the controversy; but the passage speaks for itself. Comp. Dr. Robert's Discussions on the Gospels, part i. ch. iv. and vii.
410 We here read "non pusillum" for "num pusillum," as in some texts. Cyprian and Tertullian confirm the former reading.
427 Harvey prefixes this last clause to the following section.
434 In addition to the Greek text preserved by Theodoret in this place, we have for some way a Syriac translation, differing slightly from both Greek and Latin. It seems, however, to run smoother than either, and has therefore been followed by us.
441 This seems quite a peculiar opinion of Irenaeus, that our first parents, when created, were not of the age of maturity.
442 Literally, "unless these bonds of union be turned backwards."
443 It is very difficult to follow the reasoning of Irenaeus in this passage. Massuet has a long note upon it, in which he sets forth the various points of comparison and contrast here indicated between Eve and Mary; but he ends with the remark, "haec certe et quae sequuntur, paulo subtiliora."