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13 "e0ba/stazen," as used by John, may signify here, carried, bore, in a good sense; or carried off as a thief: for the latter sense, see chap. xx. 15.-Tr.

14 Acts i. 26.

15 1 Cor. xi. 29.

16 Augustin's words, sinite illam, ut in diem sepulturae meae servet illud, as rendered above, differ considerably from those of our English version, and are more difficult to understand; but they agree with by far the larger number of Greek Mss., which read, Afesau0th\n i$na ei0sth\n h9me/ran tou= e0ntafiasmou= mou thrh/sh au0to/. Our English version, "Let her alone: against the day of my burying hath she kept this," is taken from Mss. which omit i$na, and have tethrhken instead of thrh/sh.-Tr.

17 Matt. xvi. 19.

18 Luke xxiii. 43.

19 Matt. xxviii. 20.

1 2 Cor. ii. 15.

2 Obsecrantis, literally suppliant, which is scarcely suitable to the context.

3 The "some" here referred to by Augustin could scarcely have had a very extensive knowledge of the Hebrew language, as the word Hosanna, though left untranslated, as a well-known exclamation of the Jews in their religious services, is part of the same quotation from Psalm cxviii. (see vers. 25, 26) with the words that follow in the text. The sacred writers gave the nearest equivalent in Greek letters (wsanna/, Hosanna) of the Hebrew )k@ hcy#$%iwh

Save now!-Tr.

4 In text, in lingua latina.

5 Raca (Syriac )ir/d/

. Chaldee )ir/yd'

, Hebrew lyd'

, empty) was an insulting epithet of common use from an early period among the Babylonians, and in our Lord's day among the inhabitants of Syria and Palestine. It exactly answers to our idiot, or numskull, and is of frequent occurrence afterwards in the same sense in rabbinical writings.-Tr.

6 Gen. xix. 24.

7 Chap. v. 43.

8 Phil. ii. 8.

9 Matt. xxi. 1-16; Mark xi. 1-11; Luke xix. 29-48.

10 Turba turbavit turbam.

11 Rom. xi. 25.

12 Ps. cviii. 5.

13 Matt. iv. 7.

14 Chap. xxi. 18, 19.

15 1 Pet. ii. 21.

16 Chap. xii. 2-6. There is no ground in these verses for Augustin's notion that the expense of that supper was defrayed out of the funds in Judas' keeping. The whole account leaves the impression that it was provided by Lazarus and his sisters, although strictly speaking, e0poi/hsan (ver. 2) leaves it undetermined.-Tr.

17 Chap. xiii. 27, 29.

18 Phil. ii. 21.

19 1 John ii. 6.

20 Matt. vi. 3.

21 Matt. xxv. 40.

22 Rom. x. 4.

23 Matt. xx. 28.

1 The word anima used here, and frequently elsewhere, and corresponding to the Greek zwh/, denotes "human life," in reference to its internal principle or substance; and differs from "vita" (Gr. yuxh/), as in the words following above, "unto eternal life" (vitam), which expresses rather the general idea of life in its existence, aggregate qualities, and duration. Our English word "soul," which best corresponds with anima, is, however, more restricted in the idea which it popularly suggests; and hence, as in our English version of the Scriptures, the apparent confusion, which is unavoidable, in translating anima sometimes by "soul" and sometimes by "life."-Tr.

2 Chap. xi. 33: literally, as in margin of English Bible, "He troubled Himself."

3 Matt. iv. 1-10.

4 Matt. xxvi. 38, 39.

5 Chap. xxi. 18, 19.

6 Or, discernment, discretio; see Tract. XLIII. sec. 9.

7 Ps. xliii. 1.

8 Ps. xxxvi. 6.

9 Rom. xi. 33.

10 Chap. vii. 39.

11 Luke ii. 25-38.

12 Luke i. 41-45, 67-69.

13 Acts ii. 4-6.

14 1 Thess. v. 8.

15 1 John ii. 1, 2.

16 Matt. vi. 12, 13.

17 Ps. cxxvii. 1.

18 2 Cor. v. 19.

19 There are here two readings in the Greek Mss., pa/ntaj (all men), and pa/nta (all things), of which the former seems now the better approved; but the latter is that adopted by Augustin and the Vulgate.-Tr.

20 2 Thess. iii. 2.

21 Luke xxi. 18.

22 Chap. x. 28.

23 Modicum lumen.

24 1 Pet. ii. 6-8.

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