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104 Flourished about b.c. 320. Though heir to a large fortune he renounced it all, and lived and died as a true Cynic. He was called the "door-opener," because it was his practice to visit every house at Athens and rebuke its inmates.

105 A common form of Gnostic error revived many centuries afterwards by the Anabaptists.

106 1 Tim. v. 6.

107 See Cicero, Repub. Bk. III.

108 Sallust. In Cat. ch. 1.

109 Prov. xx. 1.

110 The most celebrated physician of antiquity. Born about b.c. 460, died about 357.

111 Born at Pergamum a.d. 130, died probably in the year 200. His writings are considered to have had a more extensive influence on medical science than even those of Hippocrates.

112 Fabricius was censor in b.c. 275, and devoted himself to repressing the prevalent taste for luxury. The story of his expelling from the Senate P. Cornelius Rufinus because he possessed ten pounds' weight of silver-plate is well-known.

113 Curius Dentatus, Consul b.c. 200 with P. Cornelius Rufinus to whom allusion has just been made, was no less distinguished for simplicity of life than was Fabricius. He was censor b.c. 272.

114 Ep. Lib. I. ep. 2.

115 Or, "an ante-room to the closet"-Meditatorium. Comp. Tertullian, Treatise on Fasting, ch. 6.

116 The Peripatetic philosopher, geographer, and historian, a disciple of Aristotle and the friend of Theophrastus.

117 Chaeremon was chief librarian of the Alexandrian library. He afterwards became one of Nero's tutors.

118 Wars, Book II., ch. viii. 2 sq.; Antiquities, Bk. xviii I. 2 sq. Josephus nowhere says that the Essenes abstained from flesh and wine, or fasted daily. Philo commends them for so doing. Jerome here, as above, borrows from Porphyry. The "Wars of the Jews or History of the Destruction of Jerusalem," are here called the "History of the Jewish Captivity."

119 Philo the Jew. His exact date cannot be given; but he was advanced in years when he went to Rome (a.d. 40) on his famous embassy in behalf of his countrymen.

120 Neanthes lived about b.c. 241. He was a voluminous writer, chiefly on historical subjects.

121 There were many physicians of this name.

122 The sun-god of the Persians.

123 Supposed to be the same as the Bardesanes born at Edessa in Mesopotamia, who flourished in the latter half of the second century. Jerome again refers to him in the book on Illustrious Men, c. 33.

124 Xenocrates was born b.c. 396, died b.c. 314.

125 Triptolemus was the legendary inventor of the plough and of agriculture.

126 Poems ascribed to the mythical Orpheus are quoted by Plato. The extant poems which bear his name are forgeries of Christian grammarians and philosophers of the Alexandrine school; but some fragments of the old Orphic poetry are said to be remaining.

127 Antisthenes was the founder of the Cynic philosophy. He was a devoted disciple of Socrates and flourished about b.c. 366.

128 The distinguished Peripatetic philosopher and historian. He lived, probably, about the time of Ptolemy Philopator (b.c. 222-205).

129 Gen. vi. 3, Gen. vi. 5.

130 Gen. viii. 21: Gen. ix. 3.

131 Ex. xvi. 3.

132 Numb. xi. 4-6.

133 Deut. xxxii. 15. "Beloved" (dilectus). Correctly Jeshurun, that is, the Upright, a name of Israel.

134 Deut. viii. 12-14.

135 The curious custom of representing Moses with horns arose from a mistake in the Vulgate rendering. The Hebrew verb lwq@

, to emit rays, is derived from a word which, meaning mostly a horn, has in the dual the signification rays of light. See Hab. iii. 4.

136 Luc. ix. 31.

137 Ex. xvii. 8.

138 Josh. x. 13.

139 1 Sam. xiv. 24. Heb. "entered into the wood." The English version follows the Hebrew. The Sept. hrista (Jerome's prandebat) is perhaps only a repetition of the preceding thought. Another rendering inserts the negative, ouk hrista.

140 1 Sam. xiv. 24.

141 1 Kings xix. 8-11.

142 1 Sam. vii. 7.

143 2 Kings xviii.

144 Gen. xviii. 23 sq.

145 1 Kings xxi. 27-29.

146 1 Sam. i. 15, 1 Sam. i. 17.

147 Dan. i and Dan. ii.

148 Dan. ix. 23. Heb. A man of desires. A. V. greatly beloved.

149 The story is in the apocryphal part of the book of Daniel.

150 Ps. cii. 9.

151 Ps. cix. 24.

152 2 Sam. xii. 13.

153 Lev. x. 9.

154 Amos ii. 12.

155 Jer. xxxv. 18.

156 S. Luke ii. 36.

157 S. Jerome is in accord with the Vulgate, Peshito, and certain manuscripts, but the R. V. omits S. Matt. xvii. 21 (Howbeit this kind goeth not out but by prayer and fasting) and in S. Mark ix. 29 omits the words respecting fasting. S. Luke does not refer to our Lord's supposed remark.

158 Acts x. 4.

159 2 Cor. xi. 27.

160 1 Tim. v. 23.

161 1 Tim. iv. 3.

162 Prov. xvi. 26. Sept.

163 S. Matt. xi. 12.

164 Rom. xiv. 3.

165 1 Rom. xiv. 14 sq.

166 Rom. xiv. 2.

167 Rom. xiv. 5 sq.

168 S. Matt. v. 6.

169 S. John iv. 32.

170 S. Matt. v. 34. (Rather, not to be anxious about it.)

171 S. Luke xxiv. 42: S. John xxi. 13.

172 S. Luke xv. 19-31.

173 S. Matt. xvi. 17, Matt. xvi. 18.

174 See above.

175 S. Mark v. 43: S. Luke viii. 55. Our Lord is not related to have given the command in the case of the son of the widow of Nain, or in that of Lazarus.

176 S. John xii. 2.

177 Acts x. 10. In our version "the housetop."

178 S. John iv. 6.

179 Isa. lviii. 5 sq.

180 xvi. 29.

181 Numb. xi. 34. Tertullian also speaks of the graves remaining.

182 1 Kings xiii. 24.

183 Joel i. 14: Joel ii. 15. Jerome agrees with the Sept. Qerapeia. The Heb. root signifies to close or bind; hence the meaning healing. But others translate Qerapeia by worship, or service. The correct rendering appears to be a solemn assembly as in A. V.

184 S. Matt. xxv. 34.

185 S. Matt. xxv. 41.

186 S. John viii. 44.

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