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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