²⁹¹ Ex. xxxiv. 6, 7.

²⁹² Num. xii. 8.

²⁹³ Ex. xxxiii. 20-22.

²⁹⁴ Matt. xvii. 3, etc.

²⁹⁵ 1 Kings xix. 11, 12.

²⁹⁶ Isa. xlii. 3.

²⁹⁷ Ezek. i. 1.

²⁹⁸ Ezek. ii. 1.

²⁹⁹ John i. 18.

³⁰⁰ "This text, as quoted a short time ago, indicated `the only-begotten Son;_0' but the agreement of the Syriac version induces the belief that the present reading was that expressed by Irenaeus, and that the previous quotation has been corrected to suit the Vulgate. The former reading, however, occurs in book iii. c. xi. 5."-Harvey.

³⁰¹ Dan. iii. 26.

³⁰² Dan. vii. 13, 14.

³⁰³ Dan. vii. 4.

³⁰⁴ Rev. i. 12.

³⁰⁵ Rev. i. 17.

³⁰⁶ Ex. xxxiii. 20.

³⁰⁷ Rev. v. 6.

³⁰⁸ Rev. xix. 11-17.

³⁰⁹ Hos. i. 2, 3.

³¹⁰ Acts xv. 15.

³¹¹ 1 Cor. vii. 14. [But Hosea himself says (xii. 10), "I have used similitudes;" and this history may be fairly referred to prophetic vision. Dr. Pusey, in his Minor Prophets, in loc., argues against this view, however; and his reasons deserve consideration.]

³¹² Hos. i. 6-9.

³¹³ Rom. ix. 25, 26.

³¹⁴ The text is here uncertain; and while the general meaning of the sentence is plain, its syntax is confused and obscure.

³¹⁵ Irenaeus seems here to have written "three" for "two" from a lapse of memory.

³¹⁶ Matt. xxi. 31.

³¹⁷ Gal. iii. 5-9; Gen. xii. 3.

³¹⁸ Massuet would cancel these words.

³¹⁹ Rom. ix. 10-13; Gen. xxv. 23.

³²⁰ Rom. ix. 13; Mal. i. 2.

³²¹ Gen. xxv. 26.

³²² Rev. vi. 2.

³²³ John xix. 15.

³²⁴ Ps. ii. 8.

³²⁵ The text of this sentence is in great confusion, and we can give only a doubtful translation.

³²⁶ [Leah's eyes were weak, according to the LXX.; and Irenaeus infers that Rachel's were "beautiful exceedingly." Canticles, i. 15]

³²⁷ Isa. iv. 4.

³²⁸ John xiii. 5.

³²⁹ This spurious quotation has been introduced before. See book iii. 20. 4.

³³⁰ Eph. iv. 9.

³³¹ So Harvey understands the obscure Latin text, "id quod erat inoperatum conditionis."

³³² Matt. xiii. 17.

³³³ Rom. iii. 30.

³³⁴ John iv. 35, etc.

³³⁵ Matt. i. 20, etc.

³³⁶ Luke iv. 18.

³³⁷ Isa. lxi. 1.

³³⁸ Acts. viii. 27; Isa. liii. 7.

³³⁹ Acts ii. 41, iv. 4.

³⁴⁰ 1 Cor. xv. 10.

³⁴¹ [A clear note of recognition on the part of our author, that St. Paul's mission was world-wide, while St. Peter's was limited.]

³⁴² Eph. i. 21.

³⁴³ Phil. ii. 8.

³⁴⁴ Matt. iii. 9.

³⁴⁵ Eph ii. 20.

³⁴⁶ [Note, the Gentile Church was the old religion and was Catholic; in Christ it became Catholic again: the Mosaic system was a parenthetical thing of fifteen hundred years only. Such is the luminous and clarifying scheme of Irenaeus, expounding St. Paul (Gal. iii. 14-20). Inferences: (1) They who speak as if the Mosaic system covered the whole Old Testament darken the divine counsels. (2) The God of Scripture was never the God of the Jews only.]

³⁴⁷ Gen. xxxviii. 28, etc.

³⁴⁸ John iv. 37.

³⁴⁹ 1 Cor. iii. 7.

³⁵⁰ Jer. ix. 2. [A "remote dwelling-place" rather (staqmon esxaton according to LXX.) to square with the argument.]

³⁵¹ [The touching words which conclude the former paragraph are illustrated by the noble sentence which begins this paragraph. The childlike spirit of these Fathers recognises Christ everywhere, in the Old Testament, prefigured by countless images and tokens in paternal and legal (ceremonial) forms.]

³⁵² Matt. xiii. 44.

³⁵³ Matt. xiii. 38.

³⁵⁴ Harvey cancels "non," and reads the sentence interrogatively.

³⁵⁵ Dan. xii. 4, 7.

³⁵⁶ Jer. xxiii. 20.

³⁵⁷ The Latin is "a multis justis," corresponding to the Greek version of the Hebrew text. If the translation be supposes as corresponding to the Hebrew comparative, the English equivalent will be, "and above (more than) many righteous."

³⁵⁸ Dan. xii. 3.

³⁵⁹ The text and punctuation are here in great uncertainty, and very different views of both are taken by the editors.

³⁶⁰ Luke xxiv. 26, 47. [The walk to Emmaus is the fountain-head of Scriptural exposition, and the forty days (Acts i. 3) is the river that came forth like that which went out of Eden. Ecclesiasticus iv. 31.]

³⁶¹ Matt. xiii. 52. [I must express my delight in the great principle of exposition here unfolded. The Old Scriptures are a night-bound wilderness, till Christ rises and illuminates them, glorying alike hill and dale, and, as this author supposes, every shrub and flower, also, making the smallest leaf with its dewdrops glitter like the rainbow.]

WWW.Bible.ca