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31 This passage is quoted by Augustine, in his treatise on original sin, written to oppose Pelagius (lib. i. c. ii.), about 400 A.D.
34 Ps. cii. 25-28. The cause of the difference in the numbering of the Psalms is that the Septuagint embraces in one psalm-the ninth-the two which form the ninth and tenth in the Hebrew text.
37 [Jer. vii. 4. One of the most powerful arguments in all Scripture is contained in the first twelve verses of this chapter, and it rebukes an inveterate superstition of the human heart. Comp. Rev. ii. 5, and the message to Rome, Rom. xi. 21.]
40 2 Sam. v. 7., where David is described as taking the stronghold of Zion from the Jebusites.
41 The text fluctuates between "legis dationem" and "legis dationis." We have followed the latter.
50 Matt. xxii. 29, etc.; Ex. iii. 6.
51 In the Septuagint and Vulgate versions, this story constitutes the fourteenth chapter of the book of Daniel. It is not extant in Hebrew, and has therefore been removed to the Apocrypha, in the Anglican canon [the Greek and St. Jerome's] of Scripture, under the title of "Bel and the Dragon."
61 Not now to be found in Mark's Gospel.
62 Photius, 125, makes mention of Justin Martyr's work, logoi kata Markiwnoj. See also Eusebius's Ecclesiastical History, book iv. c. 18, where this passage of Irenaeus is quoted. [The vast importance of Justin's startling remark is that it hinges on the words of Christ Himself, concerning His antecedents and notes as set forth in the Scriptures, St. John v. 30-39.]
63 [A most emphatic and pregnant text which Irenaeus here expounds with great beauty. The reference (St. Matt. xi. 27) seems to have been inadvertently omitted in this place where the repetition is desirable.]
64 The ordinary text reads cognoscunt, i.e., do know; but Harvey thinks it should be the future-cognoscent.
67 Singula, which with Massuet we here understand in the sense of singularia.
68 Some, instead of significantibus, read signantibus, "stamping it as true."
69 Matt. xi. 27; Luke x. 22. Harvey observes here, that "it is remarkable that this text, having been correctly quoted a short time previously in accordance with the received Greek text, w ean boulhtaj o uioj apakaluyai, the translator now not only uses the single verb revelaverit, but says pointedly that it was so written by the venerable author." It is probable, therefore, that the previous passage has been made to harmonize with the received text by a later hand; with which, however, the Syriac form agrees.
71 The text has oculorum, probably by mistake for populorum.