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45 au/topa/tora kai\ au0tomh/tora.
46 Thus Isa. liii. 8: "Who shall declare His generation?"
48 Thus lo/goj includes the two senses of word and reason.
49 There is great difficulty in translating this passage, on account of the double sense of spiritus (as in Greek, pneu=ma), including "spirit" and "breath." It is impossible to express the sense of the whole passage by either word singly. There Is the same difficulty with regard to pneu=ma, as in Heb. i. 7: "He maketh His angels spirits," more correctly "winds." See Delitzsch on Hebrews, and comp. Ps. civ. 4.
51 Coelestis arcani. See Rom. xvi. 25.
52 Lactantius is speaking of the breath: he cannot refer to the soul, which he everywhere speaks of as immortal.
54 In our version, Ps. xxxiii. 6.
55 Quoted from the Septuagint version.
56 Ps. xlv. 1. [See vol. i. p. 213.]
58 Ecclus. xxiv. 5-7. This book is attributed to Solomon by many of the Fathers, though it bears the title of the Wisdom of Jesus the son of Sirach.
61 The boundary of the age. Thus the Scriptures speak of the end of the world, the last days.
63 An expression frequently used by the Fathers to denote the assumption of our nature by Christ.
64 Seminaret, "sow" or "spread." [I have put "sow" into the text, and brought down "spread," for an obvious reason.]
65 The patriarchs. The idea appears to be that Christians from the Gentiles, having succeeded to the privileges of the Jews, are, as it were, their posterity.
66 The duration of the captivity in Egypt was two hundred and fifteen years. The period of four hundred and thirty years is reckoned from the call of Abram out of Ur of the Chaldees to the final departure from Egypt.
67 The Angel of the Covenant, who so often presented Himself to the Hebrews. See Ex. xxiii. 20. [The Jehovah-Angel. Compare Justin, vol. i. pp. 223-226, and others passim, this series.]
68 Virgil, Georg., iv. 361. He describes Aristaeus as descending to the chamber of his mother Cyrene, in the depths of the river Peneus. The waters separate on each side to make a way for him, and then close over his head.
69 Coeuntibus aquis, "meeting together."
70 See Ps. lxxviii. 24: "He rained down manna upon them to eat."
72 Some of the Fathers think, with Lacantius, that it was the head only, and not the whole figure, of a calf which they made.
73 Apis is the name given by the Egyptians to the calf which they worshipped.
75 The moral law had been already given to Moses on the mount before the making of the golden calf. The law here referred to may well be taken to express the burthensome routine of the ceremonial law, which Peter (Acts xv. 10) describes as a "yoke which neither their fathers nor they were able to bear." [Our author expresses himself with accuracy: He subjected them by the oppresive ceremonial law to the moral law He had just given.]
76 The Hebrews are said to have derived their name from Heber the descendant of Noah by Shem; or more probably from Abram the Hebrew, that is, the man who had crossed the river,-a name given to him by the Canaanites. See Gen. xiv. 13.
78 There seems to be no authority for this derivation of the name. They were doubtless called Jews from Judah. As those who returned from the captivity at Babylon were principally of the tribe of Judah, though some from the other tribes returned with them, they were called Jews after the captivity.
79 There appears to be no reasonable doubt that the day on which our Lord suffered was the 14th of Nisan, that is, April 7. See Gresswell's Dissertations, vol. iii. p. 168; also Ellicott's Lectures on the Life of Christ. [Gresswell is not to be too readily accepted in this. See the learned inquiry of Dr. Jarvis, of whom, vol. ii. p. 477.]
80 Testamentum, properly the solemn declaration of a will.
82 Alienigenis. Comp. Eph. ii. 12: "Aliens from the commonwealth of Israel, and strangers from the covenants of promise."
85 From generation to generation.
86 Neh. ix. 26. The book of Nehemiah is called by the Greek writers the second book of Ezra. The words quoted are spoken by the Levites.
87 1 Kings xix. 10. The 1st and 2d Samuel are in the Septuagint 1st and 2d Kings, and 1st and 2d Kings are 3d and 4th.
88 I have been jealous with jealousy-Aemulando aemulatus sum,-a Hebraism. So Luke xxii. 15; John iii. 29.
89 Fathers were said to disown (abdicare) and cast off degenerate sons.
90 Thus Col. i. 18, "who is the beginning, the first-born from the dead."
93 In the Septuagint dedo/castai, "has been glorified."
94 Ps. xviii. 43. The quotation is from the Septuagint, katasth/seij; our version reads, "Thou hast made me."
95 Isa. lxvi. 18, 19. The quotation is again taken from the Septuagint.
96 See Ezek. xli., where an angel measures the temple; and Rev. xi., where an angel directs John to measure it.
97 The Scriptures do not make mention of the death of Isaiah. It is supposed that there is an allusion to it in Heb. xi. 37.
99 Filios genui et exaltavi. This is quoted from the Septuagint.
101 This is quoted from the Septuagint; literally, have watched for, custodierunt.
102 Metatura. There is considerable difference in the readings of this passage. The text, as given above, deviates considerably from the Septuagint, which is more nearly expressed by the reading of other editions: "Incassum facta est metatura falsa, scribae confusi sunt."
103 Pius. The word is often used to represent kindness.
104 Men are represented as being enemies to God. The enmity is on man's side, but if persisted in, must make God his enemy. See Rom. v. 9, 10, and Isa. lxiii. 10.
107 So Virgil, Georgic iii. 274:-
"Et saepe sine ullis
Conjugiis vento gravidae, mirabile dictu."This theory of the impregnation of mares by the wind was general among the ancients.
108 This passage does not occur in the writings of Solomon, or in the Old Testament. [Possibly from some copy (North African) of the "Book of Wisdom," interpolated from a marginal comment.]
111 Ps. lxxxv. 12, quoted from the Septuagint.
113 The days of the age. In the next clause the text differs both from the Hebrew and the Septuagint-which the English authorized version follows-"who raised up out of the sea."
114 Isa. xlv. 8, quoted from the Septuagint.
115 Isa. ix. 6, from the Septuagint.
117 Obtulerunt eum, "presented Him."
118 Quod carne indui haberet in terrâ. Another reading is "deberet," but the present is in accordance with the style of Lactantius.
120 Acts i. 9: "A cloud received Him out of their sight."
123 Isa. xlv. 1-3. The quotation is from the Septuagint. It expressly refers to Cyrus, whom God raised up to accomplish His will; but the prophecy may have a further reference to Christ, as is here supposed.