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96 "Modulo," in the sense of dispensation or economy. See Oehler and Rigault. on The Apology, c. xxi.
97 "In his representation of the distinction (of the Persons of the Blessed Trinity), Tertullian sometimes uses expressions which in aftertimes, when controversy had introduced greater precision of language, were studiously avoided by the orthodox. Thus he calls the Father the whole substance, the Son a derivationfrom or portion of the whole." (Bp. Kaye, On Tertullian, p. 505). After Arius, the language of theology recieved greater precision; but as it is, there is no doubt of the orthodoxy of Tertullian's doctorine, since he is so firmly and ably teaches the Son's consubstantiality with the Father-equal to Him and inseperable from him. [In other words, Tertullian could not employ a technical phraseology afterwards adopted to give precision to the same orthodox ideas.]
104 As correlatives, one implying the existence of the other.
109 An ironical reference to a great paradox in the Praxean heresy.
111 For this version of Ps. xlv. 1, see our Anti-Marcion, p. 66, note 5, Edin.
114 In allusion to Ps. cx. 3 (Sept.)
117 Isa. lxi. 1 and Luke iv. 18.
123 Tertullian reads Kuri/w| instead of Ku/rw|, "Cyrus."
126 [See Elucidation III., and also cap. xxv. infra.]
127 [See De Baptismo, cap. v. p. 344, Ed. Oehler, and note how often our author cites an important text, by half quotation, leaving the residue to the reader's memory, owing to the impetuosity of his genius and his style: "Monte decurrens velut amnis, imbres quem super notas aluere ripas fervet, etc."]
138 [Kaye thinks the Athanasian hymn (so called) was composed by one who had this treatise always in mind. See p. 526.]
157 Spiritus here is the divine nature of Christ.
162 Mark ix. 4; Matt. xvii. 3.
165 Comp. ver. 13 with ver. 11 of Ex. xxxiii.
169 Lam. iv. 20. Tertullian reads, "Spiritus personae ejus Christus Dominus." This varies only in the pronoun from the Septuagint, which runs, Pneu=ma prosw/pou h9mw=n Xristo\j Ku/rioj. According to our A.V., "the breath of our nostrils, the annointed of the Lord" (or, "our annointed Lord"), allusion is made, in the destruction of Jerusalem by the Babylonians, to the capture of the king-the last of David's line, "as an annointed prince." Comp. Jer. lii. 9.
174 Ex. xxxiii. 20; Deut. v. 26; Judg. xiii. 22.