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191 Suspiciunt, "view with admiration."
194 In traductionem cogitationum nostrarum. Traductio is sometimes used, as here, to denote exposure to ignominy.
196 Nugaces. In the Greek it is ei0j kibdhlon, as a counterfeit.
197 Praefert. The Greek has makari/zei, "deems happy."
202 Ps. lxxii. 6, 7, quoted from the Septuagint,
203 Sine cujusquam suspicione.
205 Annuntiavimus coram ipso sicut pueri; and so the Septuagint, a0nhggei/lamen e0na/ntion au0tou= w9j paidi/on. It is most difficult to account for this remarkable translation. The meaning of the passage is plain, that the Messiah would spring from an obscure source. [Elucidation III.]
206 Homo in plagâ positus. The Septuagint, a!nqrwpoj e0n plhgh=wÖ\n.
207 Aversus est. So also the Septuagint, a0pe/straptai to\ pro/swpon au0tou=. Some have supposed that there is a reference to lepers, who were compelled to cover their faces.
208 i.e., for Himself, as though He were bearing the punishment of His own sins.
210 Doctrina pacis nostrae, "the correction."
211 Livore ejus nos sanati sumus. The word "livor" properly denotes the blackness arising from a bruise.
212 Intus inclusam. Another reading is, "Intus inclusâ malitia," with malice shut up within.
213 Solveret, "He loosened or relaxed."
215 Operans in salutem hominum, "by healing diseases and doing good."
216 There is no mention of this in the Gospels.
217 Secesserat: "withdrawn themselves from the teaching of the scribes and Pharisees, and betaken themselves to Christ."
219 Some read, "evincet et deliget validas nationes;" but the reading "deliget" seems to have arisen from a corrupt reading of the Septuagint,-e0kle/cei, "he shall choose," having been substituted for ecelegcei, "he shall rebuke."
220 The scene of the giving of the law is sometimes spoken of as Horeb, as Ex. iii., and sometimes as Sinai, as Ex. xix. The difficulty of discriminating the two is very great. See Stanley's Sinai and Palestine [pp. 29, 32, 36-37, 40-42, etc. Robinson, vol. i. 177, 531.]
223 Vivam praesentemque legem.
224 Another reading is, "per Moysen," by Moses.
225 The quotation is not from Isaiah, but from Jer iv. 3, 4.
227 i.e., Joshua. See Josh. v. 2.
228 "Figuram gerebat," typified, or set forth as in a figure.
229 i.e., Osee, Oshea, or Hoshea, as Joshua was first called. See Num. xiii. 8. [But note Num. xiii. 16. The change was significant. See Pearson On the Creed, art. ii. 125-128. Thus, "Jehovah-Saviour" = Jesus, and the change was prophetic of "the Name which is above every name." Compare Gen. xxxii. 29 and Phil. ii. 9, 10.]
230 Per figuram nominis. The name Jesus or Joshua signifies a deliverer or saviour. [Nay, more, Jehovah-Salvator, thus: Hoshea + Jah = Jehoshua = Joshua = Jesus.]
231 Involutum. Thus Seneca: "Non est tibi frons ficta, nec in alienam voluptatem sermo compositus, nec cor involutum."
232 1 Sam. xvi. 7: "The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."
233 Lutulentum (besmeared with mud) "et immundum." See 2 Pet. ii. 22.
234 ["The swine gorges his acorns, and never looks up to the tree from which they fall," as a parable of nature for swinish men.]
235 Sedendi vehiculum. "Sedeor" is sometimes used in this sense for riding.
236 Exuviis, used in the same sense as "pellibus."
237 Ingurgitat coeno, "plunges into the mire." ["Sus lota in volutabro luti." 2 Pet. ii. 22, Vulgate]
238 Per figuram. [This Typology has never yet been fully or satisfactorily treated. Yet the volumes of Dr. Fairbairn (Typology of Scripture, Clarks, Edin.) ought to be known to every Bible student.]
239 Subinde, "from time to time."
240 Legatus. This title was given, in the time of the Roman emperors, to the governors sent by them into the provinces. Pontius Pilate was procurator of Judea, which was not a separate province, but a dependency of the province of Syria, which was at this time governed by Silanus.
241 John ii. 19, 20. The forty-six years spoken of were not occupied with the rebuilding of the temple, which was completed in nine years, but with the additional works which Herod the Great and his successors were continually carrying on for the adorning and beautifying of the temple. See Prideaux. [I regret the loose references of the translator, and yet more that the inexorable demands of the press give me time to supply only the more important ones. See Connections, book ix. vol. ii. p. 394.]
242 [It is probable, that, owing to the perpetual and universal recitation of the Creed, this unhappy name has been more frequently uttered and recalled to human memory than that of any other human being.]
243 Herod Antipas the tetrarch of Galilee. According to St. Luke (xxiii. 15), Herod agreed with Pilate in declaring the innocency of Jesus.
244 This statement requires some modification. Pilate did indeed say to the Jews, "Take ye Him, and judge Him according to your law;" but they declared that it was not lawful for them to put any man to death. The punishment was entirely Roman, the mode of death Roman, the executioners Roman soldiers. There were two distinct trials,-one before the Jewish Sanhedrim on a charge of impiety, the other before the Roman governor on a charge of treason.
245 Punicei coloris. The colour was a kind of red, not purple. [It was mixed with blue, so as to be at once purple and in some reflections scarlet.]
246 The quaternion of Roman soldiers who carried out the execution.
247 De tunicâ et pallio. The "tunica" was the inner garment, the "pallium" a mantle or cloak. Thus the proverbial phrase, "tunica proprior pallio." [Vol. iv. p. 13, Elucidation I., this series.]
248 Gavius was crucified by Verres. [In Verrem, act ii. cap. 62. This event providentially illustrated the extreme wickedness of what was done to our Lord, but so quickened the Roman conscience that it prevented like injustice to St. Paul, although a Roman citizen, over and over again. Acts xvi. 37, 38, and xxii. 24, 25.]
250 Tantae affluentiae ubertate. [Compare Cicero (ut supra): Crux, crux! inquam infelici et aerumnoso, qui nunquam istam potestatem viderat comparabatur.]
251 Isa. l. 5, 6, quoted from the Septuagint.
252 i.e., of the smiters; Gr. ei0j r9api/smata, "blows with the hand."
253 Ps. xxxv. 15, 16. The quotation is from the Septuagint, and differs widely from the authorized English version.
254 Flagella, said to be used for men deserving the scourge; wicked men.
256 Ignoraverunt. Others read "ignoravi," I knew it not.
257 Deriserunt me derisu. So the Greek, e0cemukthxrisaxn me mukthrismoxn.
261 paizonta. Another reading is ptai/onta, which would imply that they regarded Christ as a transgressor.
262 Justin Martyr quotes this passage in his Dialogue with Trypho, and complains that it had been expunged by the Jews. [See vol. i. p. 234, and remarks of Bishop Kaye, Justin Martyr, p. 44, on passages suppressed by the Jews.]
263 Negaverunt. Another reading is "necaverunt," they put to death.
264 Isa. liii. 8-10, 12. The quotation is made from the Septuagint.
265 Consequetur. In the Greek, klhronomh/sei, "shall inherit."
267 Jer. xi. 18, 19. quoted from the Septuagint.
268 Sine malitiâ. Another reading is "sine maculâ," without spot.