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1553 Per tolerantiam: "Endurance."
1554 Comp. Luke xxi. 19 with Matt. xxiv. 13.
1556 After the Septuagint he makes a plural appellative ("eis qui toleraverint," LXX. toi=j u9pome/nonsi) of the Hebrew Ml@eh'l@;
1561 Elata: "fear was raised to its very highest."
1562 Hab. iii. 9-12 (Septuagint).
1579 Luke xxi. 34, 35. [Here follows a rich selection of parallels to Luke xxi. 34-38.]
1582 Hosea xii. 4. One reading of the LXX. is, e0n tw| oi!kw| mou eu#resa/n me.
1586 Literally, "the prophecies."
1591 Vervecina Judaica. In this rough sarcasm we have of course our author's contempt of Marcionism.
1593 Levabit: literally, "shall lift up," etc.
1598 This passage more nearly resembles Zech. xi. 12 and 13 than anything in Jeremiah, although the transaction in Jer. xxxii. 7-15 is noted by the commentators, as referred to. Tertullian had good reason for mentioning Jeremiah and not Zechariah, because the apostle whom he refers to (Matt. xxvii. 3-10) had distinctly attributed the prophecy to Jeremiah ("Jeremy the prophet," ver. 9). This is not the plcae to do more than emrely refer to the voluminous controversy which has arisen from the apostle's mention of Jeremiah instead of Zechariah. It is enough to remark that Tertullian's argument is unaffected by the discrepancy in the name of the particular prophet. On all hands the prophecy is admitted, and this at once satisifes our author's argument. For the ms. evidence in favour of the unquestionably correct reading, to/te e0plhrw/qh to\ r9hqe\n dia\ 9Ieremi/ou tou\ profh/tou, k.t.l., the reader is referred to Dr. Tregelles' Critical Greek Testament, in loc.; only to the convincing amount of evidence collected by the very leraned editor must now be added the subsequently obtained authority of Tischendorf's Codex Sinaiticus.
1599 Appretiati vel honorati. There is nothing in the original or the Septuagint to meet the second word honorati, which may refer to the "honorarium," or "fee paid on admission to a post of honour,"-a term of Roman law, and referred to by Tertullian himself.
1600 Luke xxii. 19. [See Jewell's Challenge, p. 266, supra.]
1601 Corpus veritatis: meant as a thrust against Marcion's Docetism.
1602 Ad vanitatem Marcionis. [Note 9, p. 289.]
1603 Peponem. In his De Anima, c. xxxii., he uses this word in strong irony: "Cur non magis et pepo, tam insulsus."
1604 [This text, imperfectly quoted in the original, is fulled out by Dr. Holmes.]
1605 So the Septuagint in Jer. xi. 19, Cu/lon ei0j to\n a!rton au0tou= (A.V. "Let us destroy the tree with the fruit"). See above, book iii. chap. xix. p. 337.
1606 Illuminator antiquitatum. This general phrase includes typical ordinances under the law, as well as the sayings of the prophets.
1608 Isa. lxiii. 1 (Sept. slightly altered).
1613 This is an argumentum ad hominem against Marcion for his cavil, which was considered above in book ii. chap. v.-viii. p. 300.
1615 Si ignorabat. One would have expected "si non ignorabat," like the "si sciebat" of the next step in the argument.
1616 The original of this not very clear sentence is: "Nam et Petrum praesumptorie aliquid eloctum negationi potius destinando zeloten deum tibi ostendit."
1621 Oehler's admirable edition is also carefully printed for the most part, but surely his quaesisset must here be quaesissent.
1624 i.e., not to answer that question of theirs. This seems to be the force of the perfect tense, "occultasse se."
1625 He makes Jesus stretch forth His hand, porrigens manum inquit.
1631 Or does he suppose that they repeated this same question twice? His words are, "dum rursus interrogant."
1632 Either, "Art thou," or, "Thou art, then the Son of God."
1634 Ut, quia...sic senserunt.
1636 Aeque ita et ille confirmative respondit.
1637 Ut perseveraverint in eo quod pronuntiatio sapiebat...See Luke xxii. 71.