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429 Ps. lxx. 17.

430 Ps. lxx. 18.

431 Ps. lxx. 19.

432 Ps. lxx. 9.

433 1 Cor. xv. 25, 27.

434 Consecuturus.

435 He refers to his De Resurrect. Carnis. See chap. xlviii.

436 1 Cor. xv. 29.

437 Viderit.

438 Kalendae Februariae. The great expiation or lustration, celebrated at Rome in the month which received its name from the festival, is described by Ovid, Fasti, book ii., lines 19-28, and 267-452, in which latter passage the same feast is called Lupercalia. OF course as the rites were held on the 15th of the month, the word kalendae here has not its more usual meaning (Paley's edition of the Fasti, pp. 52-76). Oehler refers also to Macrobius, Saturn. i. 13; Cicero, De Legibus, ii. 21; Plutarch, Numa, p. 132. He well remarks (note in loc.), that Tertullian, by intimating that the heathen rites of the Februa will afford quite as satisfactory an answer to the apostle's question, as the Christian superstition alluded to, not only means no authorization of the said superstition for himself, but expresses his belief that St. Paul's only object was to gather some evidence for the great doctine of the resurrection from the faith which underlay the practice alluded to. In this respect, however, the heathen festival would afford a much less pointed illustration; for though it was indeed a lustration for the dead, peri\ nekrw=n, and had for its object their happiness and welfare, it went no further than a vague notion of an indefinite immortality, and it touched not the recovery of the body. There is therefore force in Tertullian's si forte.

439 Si forte.

440 tw=| eu!xesqai u9pe\r tw=n nekrw=n (Rigalt.).

441 Eph. iv. 5.

442 Pro corporibus.

443 Eph. iv. 5.

444 Corpora.

445 Ut, with the subjunctive verb induxerit.

446 1 Cor. xv. 35.

447 Consequens erat.

448 Porro.

449 1 Cor. xv. 37, 38.

450 1 Cor. xv. 38.

451 Ut.

452 1 Cor. xv. 39-41.

453 Portendit.

454 1 Cor. xv. 42.

455 1 Cor. xv. 42, 43.

456 1 Cor. xv. 44.

457 Anima: we will call it soul in the context.

458 Possit videri.

459 Animam.

460 Non ideo.

461 Animam.

462 Animale. The terseness of his argument, by his use of the same radical terms Anima and Animale, is lost in the English. [See Cap. 15 infra. Also, Kaye p. 180. St. Augustine seems to tolerate our author's views of a corporal spirit in his treatise de Hoeresibus.]

463 1 Cor. xv. 46.

464 1 Cor. xv. 45.

465 o9 e!sxatoj 'Ada/m into o9 e!sxatoj Ku/rioj.

466 Vel auctoris.

467 Par.

468 1 Cor. xv. 47.

469 Marcion seems to have changed man into Lord, or rather to have omitted the a!nqrwpoj of the second cluase ,letting the verse run this: o9 prw=toj a!nqrwpoj e0k gh=j xoi>\ko9j, o9 deu/teroj Ku/rioj e0c ou0ranou= Anything to cut off all connection with the Creator.

470 The oi9 e0poura/nioi, the "de coelo homines," of this ver. 48 are Christ's risen people; comp. Phil. iii. 20, 21 (Alford).

471 Secundum exitum.

472 1 Cor. xv. 49. T. argues from the reading fore/swmen (instead of fore/somen), which indeed was read by many of the fathers, and (what is still more iportant) is found in the Codex Sinaiticus. We add the critical note of Dean Alford on this reading: "ACDFKL rel latt copt goth, Theodotus, Basil, Caesarius, Cyril, Macarius, Methodius (who prefixes e#na), Chrysostom, Epiphanius, Ps. Athanasius, Damascene, Irenaeus (int), Tertullian, Cyprian, Hilary, Jerome." Alford retains the usual fore/somen, on the strength chiefly of the Codex Vaticanus.

473 1 Cor. xv. 50.

474 Gal. v. 19-21.

475 Rom. viii. 8.

476 Merebitur.

477 1 Cor. xv. 52.

478 1 Cor. xv. 53.

479 Matt. xxii. 30 and Luke xx. 36.

480 Sed resuscitatae.

481 Aut si.

482 1 Cor. xv. 50.

483 Demutationi.

484 Suggested by the isxusaj of Sept. in Isa. xxv. 8.

485 1 Cor. xv. 55.

486 Isa. xxv. 8 and (especially) Hos. xiii. 14.

487 The Septuagint version of the passage in Hosea is, pou= h9 di/kh sou, qa/nate; pou= to\ ke/ntnon sou, a!|dh, which is very like the form of the apostrophe in 1 Cor. xv. 55.

488 1 Cor. viii. 5.

489 2 Cor. i. 3.

490 Gen. i. 22.

491 Dan. ii. 19, 20, iii. 28, 29, iv. 34, 37.

492 2 Cor. i. 3.

493 Ps. lxxxvi. 15, cxii. 4, cxlv. 8; Jonah iv. 2.

494 Jonah iii. 8.

495 2 Kings xx. 3, 5.

496 1 Kings xxi. 27, 29.

497 2 Sam. xii. 13.

498 Ezek. xxxiii. 11.

499 Atquin et nos.

500 The Contingent qualities in logic.

501 2 Cor. iii. 6.

502 Joel ii. 28.

503 2 Cor. iii. 6.

504 Deut. xxxii. 39.

505 See above in book ii. [cap. xi. p. 306.]

506 Apud unum recenseri praevenerunt.

507 2 Cor. iii. 7, 13.

508 2 Cor. iii. 7, 8.

509 Obtunsi: "blunted," 2 Cor. iii. 14.

510 He seems to have read the clause as applying to the world, but St. Paul certainly refers only to the obdurate Jews. The text is: "Sed obtunsi sunt sensus mundi.

511 2 Cor. iii. 15.

512 2 Cor. iii. 16.

513 2 Cor. iii. 18.

514 2 Cor. iii. 18, but T.'s reading is "tanquam a domino spirituum" ("even as by the Lord of the Spirits," probably the sevenfold Spirit.). The original is, kaqa/per a0po\ Kuri/ou Pne!matoj, "by the Lord the Spirit."

515 Moysi ordinem totum.

516 2 Cor. iv. 4.

517 He would stop off the phrase tou= aiw=noj tou/tou from o9 Qeo\j, and remove it to the end of the sentence as a qualification of tw=n a0pi/stwn. He adds another interpretation just afterwards, which, we need not say, is both more consistent with the sense of the passage and with the consensus of Christian writers of all ages, although "it is historically curious" (as Dean Alford has remarked) "that Irenaeus [Haeres. iv. 48, Origen, Tertullian (v. 11, contra Marcion)], Chrysostom, Oecumenius, Theodoret, Theophylact, all repudiate, in their zeal against the Manichaeans, the grammatical rendering, and take tw=n a0pi/stwn tou= ai0w=noj tou/tou together" (Greek Testament, in loc.). [I have corrected Alford's reference to Tertullian which he makes B. iv. 11.]

518 Isa. xxix. 13.

519 Isa. vi. 10 (only adapted).

520 Isa. vii. 9, Sept.

521 Sept. kru0yw, "will hide."

522 Said concessively, in reference to M,'s position above mentioned.

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