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138 John i. 47.

139 The reading neikoj having been followed instead of nikoj, victory.

140 John i. 49, vi. 69; Matt. xii. 18.

141 Harvey thinks that this is the Hebrew Gospel of which Irenaeus speaks in the opening of this book; but comp. Dr. Robert's Discussions on the Gospels, part ii. chap. iv.

142 Literally, "four catholic spirits;" Greek, tessara kaqolika pneumata: Latin, "quatuor principales spiritus."

143 1 Tim. iii. 15.

144 Ps. lxxx. 1.

145 Rev. iv. 7.

146 John i. 1.

147 The above is the literal rendering of this very obscure sentence; it is not at all represented in the Greek here preserved.

148 The Greek is uper: the Latin, "pro."

149 Matt. 1. 1, 18.

150 The Greek text of this clause, literally rendered, is, "This Gospel, then, is anthropomorphic."

151 Or, "a sacredotal and liturgical order," following the fragment of the Greek text recovered here. Harvey thinks that the old Latin "actum" indicates the true reading of the original pracin, and that tacin is an error. The earlier editors, however, are of a contrary opinion.

152 That is, the appearance of the Gospel taken as a whole; it being presented under a fourfold aspect.

153 A portion of the Greek has been preserved here, but it differs materially from the old Latin version, which seems to represent the original with greater exactness, and has therefore been followed. The Greek represents the first covenant as having been given to Noah, at the deluge, under the sign of the rainbow; the second as that given to Abraham, under the sign of circumcision; the third, as being the giving of the law, under Moses; and the fourth, as that of the Gospel, through our Lord Jesus Christ. [Paradise with the tree of life, Adam with Shechinah (Gen. iii. 24, iv. 16), Noah with the rainbow, Abraham with circumcision, Moses with the ark, Messiah with the sacraments, and heaven with the river of life, seem the complete system.]

154 The old Latin reads, "partem gloriatur se habere Evangelii." Massuet changed partem into pariter, thinking that partem gave a sense inconsistent with the Marcionite curtailment of St. Luke. Harvey, however, observes: "But the Gospel, here means the blessings of the Gospel, in which Marcion certainly claimed a share."

155 John xiv. 16, etc.

156 Slighting, as did some later heretics, the Pauline Epistles.

157 1 Cor. xi. 4, 5.

158 Matt. xii. 31.

159 Acts i. 16, etc.

160 Ps. lxix. 25.

161 Ps. cix. 8.

162 Joel ii. 28.

163 Ps. xv. 8.

164 Acts ii. 22-27.

165 The word dwron or dwrhma is supposed by some to have existed in the earliest Greek texts, although not found in any extant now. It is thus quoted by others besides Irenaeus.

166 Acts ii. 30-37.

167 Acts ii. 37, 38.

168 Acts iii. 6, etc.

169 These interpolations are also found in the Codex Bexae.

170 These interpolations are also found in the Codex Bexae.

171 These interpolations are also found in the Codex Bexae.

172 "Et veniant" in Latin text: opwj an elqwsin in Greek. The translation of these Greek words by "when . . . come," is one of the most glaring errors in the authorized English version.

173 Irenaeus, like the majority of the early authorities, manifestly read prokexeirismenon instead of prokekhrugmenon, as in textus receptus.

174 Dispositionis.

175 Acts iii. 12, etc.

176 Acts iv. 2.

177 Acts iv. 8, etc.

178 Acts iv. 22.

179 These words, though not in textus receptus, are found in some ancient mss.MSS;. and versions; but not the words "our father," which follow.

180 "In hac civitate" are words not represented in the textus receptus, but have a place in all modern critical editions of the New Testament.

181 Acts iv. 24, etc.

182 Acts iv. 31.

183 The Latin is, "ut convertat se unusquisque."

184 Acts iv. 33.

185 This is following Grabe's emendation of the text. The old Latin reads "gloria sua," the translator having evidently mistaken decia for doch.

186 Acts v. 30.

187 Acts v. 42.

188 These words have apparently been omitted through inadvertence.

189 Acts x. 1-5.

190 Acts x. 15.

191 Acts x. 34, 35.

192 Acts x. 37-44.

193 Quemadmodum capiebat; perhaps, "just as it presented itself to him."

194 Acts viii. 32; Isa. liii. 7, 8.

195 Acts viii. 37.

196 Acts ix. 20.

197 Phil. ii. 8.

198 Latin translation, tractatur; which Harvey thinks affords a conclusive proof that Irenaeus occasionally quotes Scripture by re-translating from the Syriac.

199 It will be observed that Scripture is here very loosely quoted.

200 Acts xvii. 24, etc.

201 Deut. xxxii. 8 [LXX.].

202 Deut. xxxii. 9.

203 Acts xiv. 15-17.

204 Acts vii. 2-8.

205 Book ii. ch. xxx. 2.

206 1 Tim. vi. 4.

207 No reference is made to this promised work in the writings of his successors. Probably it never was undertaken.

208 Most of the mss. read "intolerabiliorem," but one reads as above, and is followed by all the editors.

209 Acts vii. 56.

210 Hos. xii. 10.

211 Acts xv. 15, etc.

212 Irenaeus manifestly read outwj for toutw, and in this he agrees with Codex Bezae. We may remark, once for all, that in the variations from the received text of the New Testament which occur in our author, his quotations are very often in accordance with the readings of the Cambridge ms.

213 Amos ix. 11, 12.

214 This addition is also found in Codex Bezae, and in Cyprian and others.

215 Acts xv. 14, etc.

216 Another addition, also found in the Codex Bezae, and in Tertullian.

217 Acts x. 28, 29.

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