2 I.e. the governor of the province.
5 Shadrach, Meshach and Abednego.
6 Song of the Three Holy Children.
8 Susannah 45; the youth spoken of is Daniel.
13 An allusion to the well-known proverb, summum jus, summa injuria.
14 A presbyter of Antioch and bishop, 388 a.d. He is mentioned again in Letters III., IV., V., XV. See Jerome De Vir. iii. 125.
15 The predecessor of Ambrose and an Arian. He was still living when Jerome wrote, but died 374.
16 Damasus, who having successfully made good his claim to the papacy, in 369 condemned Auxentius in a council held at Rome.
22 In Jerome's day this term included all-whether hermits or coenobites-who forsook the world and embraced an ascetic life.
27 Priests, monks, and others who, because they would not declare themselves Arians, were banished by order of Valens to Heliopolis in Phenicia.
28 There were two hermits of this name in Egypt, and it is not certain which is meant. One of them was a disciple of Antony.
29 The ascetic community at Aquileia, of which Jerome and Rufinus were the leaders, had been broken up, perhaps through the efforts of Lupicinus, the bishop of Stridon.
30 Virg. A. iii. 193, 194: v. 9.
35 A young Roman widow who had given up the world that she might adopt the ascetic life. She accompanied Rufinus to the East and settled with him on the Mount of Olives. She is mentioned again in Letters IV., XXXIX., XLV., and others.
37 Jerome's foster-brother who had accompanied him on his first visit to Rome. He was now living as a hermit on a small island in the neighborhood of Aquileia. See Letter VII.
43 Of this child nothing is known.
44 I.e. the new Jerusalem. Rev. xxi. 2. Is. iv. 3.
49 Gen. iii. 1-6: Matt. iv. 1-4.
51 Literally "mousetrap." This variant is peculiar to Cyprian and Jerome.
54 2 Cor. xii. 10, 2 Cor. xii. 9.
63 Quoted from Tert. de C. F. ii. 7.
66 See introduction to Letter XIV.
67 Rufinus had been baptized at Aquileia about three years previously (371 a.d.).
73 Acc. to Vallarsi a hermit, who at this time lived near Caesarea.
75 A man of some note, as he was one of the commissioners appointed by Constantine in 313 a.d. to settle the points of issue between the Catholics and the Donatists. Jerome criticises his commentary on the Song of Songs in Letter XXXVII.
77 See the introd. to Letter X.
83 See the introd. to Letter XIV.
84 Aristotle is the author of this remark.
86 Mentioned again in Letter VII.,
87 The person meant is uncertain. Probably it was Lupicinus, bishop of Stridon, for whom see the next letter.
90 Jovinus was archdeacon of Aquileia. All three became bishops-Chromatius of Aquileia, the others of unknown sees.
91 Chromatius and Eusebius were brothers.
94 The Greek word IXQUS represented to the early Christians the sentence 'Ihsouj Xristoj Qeou Uwj Swthr. Hence the fish became a favorite emblem of Christ. Tertullian connects the symbol with the water of baptism, saying: "We little fishes are born by our Fish, Jesus Christ, in water and can thrive only by continuing in the water." The allusion in the text is to the baptism of Bonosus. See Schaff, "Ante-Nicene Christianity," p. 279.
102 Jer. xiii. 4, Jer. xiii. 5.
103 Job xl. 16 (said of Behemoth); cf. Letter XXII.
105 Ps. cxvi. 14, Ps. cxvi. 15, P.B.V.
107 Pss. cxxxvii. 3: Pss. cxlvi. 7, Pss. cxlvi. 8.
110 Jerome again refers to his own frailty in Letters XIV. XVIII. and XLVIII.
112 Papa. The word "pope" was at this time used as a name of respect ("father in God") for bishops generally. Only by degrees did it come to be restricted to the bishop of Rome. Similarly the word "imperator," originally applied to any Roman general, came to be used of the Emperor alone.
115 Sacerdos. In the letters this word generally denotes a bishop. Lupicinus held the see of Stridon.
118 Luke ii. 36: Acts xxi. 9: 1 Sam. ii. 18.
120 Turpilius, who appears to have been a dramatist of some note, died in 101 b.c. He is mentioned by Jerome in his edition of the Eusebian Chronicle.
121 Tabellarii, from tabella, a small tablet.
122 Librarii, from liber, bark.
124 See introd. to Letter XIV.
126 See the Life of Paul in this volume.
130 Hor. A. P. 147. Zeus having visited Leda in the form of a swan, she produced two eggs, from one of which came Castor and Pollux, and from the other Helen, who was the cause of the Trojan war.
132 A play on words: callidus, "wary," is indistinguishable in sound from calidus, "warm."
133 The words quoted do not occur in the extant portion of Cicero's speech.
136 For some account of this writer see Jerome, De V. iii. c. xcvii.
137 A Roman annalist some of whose works are still extant. He was contemporary with but probably older than Jerome.
138 A puritan of the third century who seceded from the Roman church because of the laxity of its discipline.
139 I.e. the life of Paul the Hermit, translated in this vol.
140 Hor. Ep. I. ii. 69; cf. T. Moore:
"You may break, you may shatter the vase if you will:
The scent of the roses will hang round it still."
144 Matt. ix. 12, Matt. ix. 13.
161 Luke vii. 40 sqq.: the heroine of this story is identified by Jerome with Mary Magdalene.
162 Matt. xxviii. 1, Matt. xxviii. 9.
163 Matt. xxiii. 6, Matt. xxiii. 7.
168 Ps. iv. 4, LXX.: Eph. iv. 26.
177 A reminiscence of Tertullian.
179 Nepotian, afterwards famous as the recipient of Letter LII., and the subject of Letter LX.
189 Luke viii. 21: Matt. xii. 50.
197 So Jerome, although the Vulg. has "is."
200 Publicarum libidinum victimae; words borrowed from Tertullian, de C. F. II. 12.
202 Acts v., Ananias and Sapphira.
217 In the sacrament of baptism.
218 1 Cor. ix. 13, 1 Cor. ix. 14.
223 Deut. xvii. 5, Deut. xvii. 12.
225 1 Tim. iii. 2, 1 Tim. iii. 3.
246 Rev. xxi. 19, Rev. xxi. 20.
247 From Cyprian, Letter I. 14 (to Donatus).
249 From Cyprian, Letter LXXVII. 2 (to Nemesianus).
256 From Tertullian, de Spect. xxx.
257 Matt. xxvii. 28, Matt. xxvii. 29.
263 Rom. i. 8: I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world.
264 I.e. holy baptism; cf. Gal. iii. 27.
267 Matt. xiii. 22, Matt. xiii. 23.
278 I.e. the bread of the Eucharist, at this time sent by one bishop to another in token of communion; or possibly the allusion is different, and what Jerome means to say is: "You are the oracle of God, but owing to my present situation I cannot consult you."
279 Certain bishops banished from their sees by Valens. See Letter III.
280 The three rival claimants of the see of Antioch. See note on Letter XVI.
282 I.e. the field party. The Meletians were so called because, denied access to the churches of the city, they had to worship in the open air outside the walls.
283 upostasij=substantia. It is the word used in Heb. i. 3, "The express image of his person [R. V. substance]." Except at Alexandria it was usual to speak of one hypostasis as of one ousia in the Divine Nature. But at Alexandria from Origen downwards three hypostases had been ascribed to the Deity. Two explanations are given of the latter formula: (1) That at Alexandria upostasij was taken in the sense of proswpon, so that by "three hypostases" was meant only "three persons." (2) That "three hypostases" was an inexact expression standing for "three hypostatic persons" or "a threefold hypostasis." This latter seems to be the true account of the matter. See an interesting note in Newman, Arians of the Fourth Century, Appendix IV.
284 In the Nicene Creed the Son is declared to be "of one substance [ousia] with the Father."
285 This decree allowed the formula of "three hypostases" to be susceptible of an orthodox interpretation. It did not, however, encourage its use.
287 Cauterio unionis inurimur. Sabellius recognized three "aspects" in the Godhead but denied "three persons," at least in the Catholic sense.
289 Ursicinus, at this time anti-pope; Auxentius, Arian bishop of Milan.
291 I.e. the followers of the orthodox Bishop Meletius, who, as they had no church in Antioch, were compelled to meet for worship outside the city.
292 These appear to have been semi-Arians or Macedonians. Silvanus of Tarsus was their recognized leader.
296 Jon. iii. 5, Jon. iii. 10.
305 The three rival claimants of the see of Antioch. Paulinus and Meletius were both orthodox, but Meletius derived his orders from the Arians and was consequently not recognized in the West. In the East, however, he was so highly esteemed that some years after this he was chosen to preside over the Council of Constantinople (a.d. 391). Vitalis, the remaining claimant, a follower of Apollinaris, but much respected by the orthodox on account of his high character.
310 Ps. xxxviii. 13, Ps. xxxviii. 14.
312 Cyprian, Letter LV. Cf. Cic. T. Q. v. accipere quam facere praestat injuriam.
315 The contemporary bishops of Rome and Alexandria.
322 Was Jerome thinking of Constantine's rebuke to the Novatian bishop at Nicaea, "Plant a ladder for thyself, Acesius, and mount alone to heaven"?
324 Who this was is unknown. The extant document purporting to contain this confession is not genuine.
326 Jerome greatly prides himself on this explanation, and frequently reverts to it.
328 Cf. Augustine's dictum: "The New Testament is latent in the Old; the Old Testament is patent in the New."
329 See Augustine's letters to Jerome, passim.
336 Matt. xxiv. 17, Matt. xxiv. 18.
348 Gen. iii. 14, Gen. iii. 18.
350 Joh. xiv. 30. The variant is difficult to explain and may be only a slip.
360 An allusion to "Maher-shalal-hash-baz," Isa. viii. 1.
366 Isa. xiv. 13, Isa. xiv. 14.
368 Ps. lxxxii. 6, Ps. lxxxii. 7.
379 Matt. xxv. 3, Matt. xxv. 10.
386 Isa. xxxiv. 15; Isa. xiii. 22, R.V.
387 Pss. cxviii. 6; Pss. lvi. 4.
399 Deut. xxiii. 3: Jerome substitutes "fourteenth" for "tenth."
415 Gen. xxxii. 24, Gen. xxxii. 25.
423 Solomon was the reputed author of the Book of Wisdom.
430 The Manichaeans believed evil to be inseparable from matter. Hence they inculcated a rigid asceticism.
432 Plebeians wore a narrow stripe, patricians abroad one.
433 Beloved ones, viz., women who lived with the unmarried clergy professedly as spiritual sisters, but really (in too many cases) as mistresses. The evil custom was widely prevalent and called forth many protests. The councils of Elvira, Ancyra, and Nicaea passed canons against it.
434 Prov. vi. 27, Prov. vi. 28.
436 Cena dubia. The allusion is to Terence, Phormio, 342.
441 Hos. vii. 4, Hos. vii. 6, R.V.
447 Ps. xxxix. 6, Vulg. That is, who knows that the world is vanity.
459 Gen. iii. 18, Gen. iii. 19.
461 Matt. xix. 11, Matt. xix. 12.
468 In the Latin there is a play on words here between virga and virgo.
474 Matt. x. 10. According to Letter XXIII. these typify dead works.
475 Joh. xix. 23, Joh. xix. 24.
478 1 Cor. vii. 7, 1 Cor. vii. 8.
501 See the treatise Against Helvidius, in this volume.
505 Not extant. Jerome alludes to it again in his treatise against Jovinian.
506 See Migne's "Patrologia," xiii., col. 347-418.
507 Ambrose de Virg. Migne's "Patrologia," xvi., col. 187.
509 Matt. xx. 16; Matt. xxii. 14.
510 2 Sam. vi. 6, 2 Sam. vi. 7.
511 2 Kings xx. 12, 2 Kings xx. 13.
518 Matt. xxi. 12, Matt. xxi. 13, R.V.
528 Cant. v. 2, Cant. v. 4, Cant. v. 8.
531 Cant. iii. 2, Cant. iii. 3.
546 Eccles. x. 4, A.V., "the spirit of the ruler."
554 Pss. xliv. 8; Pss. xxxiv. 2.
555 Matt. vi. 3, Matt. vi. 16-18.
558 Ps. liii. 5, according to the Roman Psalter.
559 Cucullis fabrefactis, ut ad infantiam redeant, imitantur noctuas et bubones.
561 2 Tim. iii. 6, 2 Tim. iii. 7.
562 Diomede. See Lucretius, v. 31, and Virgil, A. i. 752.
565 Cur mens diversa sit. The ordinary text has "menda."
568 1 Tim. v. 11, 1 Tim. v. 12.
570 2 Cor. vi. 14, 2 Cor. vi. 15.
571 Viz., the epistles of St. Paul. In like manner the Psalter was often called David.
581 Matt. xiii. 7, Matt. xiii. 22.
584 Matt. vi. 25, Matt. vi. 26.
585 2 Cor. xii. 10, 2 Cor. xii. 7.
591 "The eucharist was at first preceded, but at a later date was more usually followed, by the agape or love-feast. The materials of this were contributed by the members of the congregation, all of whatever station sat down to it as equals, and the meal was concluded with psalmody and prayer." (Robertson, C. H., i. p. 235.) Scandals arose in connection with the practice, and it gradually fell into disuse, though even at a later date allusions to it are not infrequent.
596 1 Kings xvii. 4, 1 Kings xvii. 6.
600 Gen. xxviii. 20, Gen. xxviii. 21.
601 Gen. xxxii. 5, Gen. xxxii. 10.
605 From koinoj bioj (koinos bios), a common life.
606 Apparently an Egyptian word. It does not occur elsewhere.
608 From anaxwrein (anachorein), to withdraw.
609 These were monks who lived under no settled rule, but collected in little groups of two and three, generally in some populous place. They seem to have practised all the arts whereby a reputation for sanctity may be won, while they disparaged those who led more regular lives. Cassian (Collat. xviii. 7) draws an unfavorable picture of them. See Bingham, Antiquities, vii. ii. 4, and Dict. Xt. Ant., s. v. Sarabaitae.
615 See Letter LXX. De Vir. LII. xi.
616 Josephus, The Jewish War, ii. 8.
617 I.e. the hermit of that name. See his Life in vol. iii. of this series.
618 Lam. iii. 27, Lam. iii. 28, Lam. iii. 30, Lam. iii. 31.
621 In Jerome's time the seven canonical hours of prayer had not yet been finally fixed. He mentions, however, six which correspond to the later, Mattins, Terce, Sext, None, Vespers, and Nocturns. Cp. Letters CVII. CVIII. and CXXX.
626 Isaiah lviii. 3, Isaiah lviii. 4, R.V. marg.
627 1 Tim. i. 19, 1 Tim. i. 20; 2 Tim. i. 15.
631 Isa viii. 1, i.e. "the spoil speedeth, the prey hasteth;" or, in Jerome's rendering, "quickly carry away the spoils."
632 Isa. viii. 3. Jerome should have substituted "prophet" for "prophetess." As it stands the quotation is meaningless.
635 Prov. vii. 3; Jer. xxxi. 33.
637 Cp. the maxim of Cyprian: Extra ecclesiam nulla salus, "Outside the church there is no salvation."
639 1 Peter iii. 20, 1 Peter iii. 21.
641 Founder of the widely prevalent sect of Manichaeans, which at one time numbered Augustine among its adherents. One of its leading tenets was that matter as such was essentially evil.
645 Rom. viii. 35, Rom. viii. 38, Rom. viii. 39.
646 An echo of the Nicene Creed.
648 Cp. Ps. xcv. 4, Ps. xcv. 5; Isa. xl. 12.
650 Ps. cxvi. 12, Ps. cxvi. 13, Ps. cxvi. 15.
660 2 Tim. iv. 7, 2 Tim. iv. 8.
666 A legendary virgin of Iconium said to have been converted by Paul.
667 Cant. ii. 10, Cant. ii. 11.
670 Viz. Paula, for whom see Letter CVIII., and Marcella, for whom see Letter CXXVII.
671 Matt. xxi. 1-9, literally "she-ass."
675 Cant. viii. 6; the variant is peculiar to Jerome.
677 In the English Version Ps. lxxiii.
681 I.e. the Old Latin Version superseded by Jerome's Vulgate.
684 One of the most distinguished men of his day, Praetextatus, had filled the high position of Prefect of Rome. As such he ironically assured Damasus that, if he could hope to obtain the papacy, he would immediately embrace the Christian religion (Jerome, Against John of Jerusalem,
685 De suis saeculis detrahentem. The text is clearly corrupt, and no satisfactory emendation has yet been suggested.
686 So the author of II. Peter speaks of God "tartartizing the angels that sinned" (ii. 4).
687 I.e. her conduct justified her official title.
690 Paulina, chief priestess of Ceres.
691 In the Roman mythology the abode of gods and heroes. Cf. Ovid, M. i. 175, 176.
696 Vide the preceding Letter.
701 Probably Marcella before she was married.
708 #Onw lura was a Greek proverb.
709 Reading nec diligentiam instead of et.
712 The reference is to Letter XXII.
716 Perhaps an allusion to the Greek proverb, onoj luraj hkouse kai salpiggoj uj. "The ass listened to the lyre, and the pig to the trumpet."
717 Rom. xii. 11, Rom. xii. 12. The reading kuriw "Lord" is probably correct. The R.V. says, "Some ancient authorities read the opportunity," (kairw).
719 1 Tim. v. 19, 1 Tim. v. 20.
721 Jerome's detractors suggested this word instead of the simpler "ass" in Zech. ix. 9 and Matt. xxi. 2-5. The phrase "Gallican geldings" appears to be a quotation from Plaut. Aul. iii. 5, 21.
729 I.e. the day of his martyrdom, his heavenly nativity.
738 Celebrated for his campaigns against Mithridates, and also as a prince of epicures.
741 Rev. iii. 15, Rev. iii. 16.
743 This version, made in the reign of Hadrian by a Jewish proselyte who is said by some to have been a renegade Christian, was marked by an exaggerated literalism and a close following of the Hebrew original. By the Church it was regarded with suspicion as being designedly anti-Christian. Jerome, however, here acquits Aquila of the charge brought against him.
744 I.e. all the sapiential books, viz. Proverbs, Ecclesiastes, Ecclesiasticus, Wisdom.
A.V., "these are the names."
746 The name means runner. Hence the allusion to Gal. ii. 2.
748 Of the 490 books composed by this voluminous writer only two are extant, a treatise on husbandry and an essay on the Latin language.
749 The epithet xalkenteroj, "heart of brass," is applied by Suidas to the grammarian Didymus, who, according to Athenaeus, wrote 3,500 books. Of these not one is extant.
751 'Adamontioj-Origen is so called by Eusebius (H. E. vi. 14, 10). It appears to have been his proper name.
752 "They may have been detached essays on particular subjects."-Westcott.
753 All the works mentioned have perished except the treatise on First Principles, and this in its completeness is extant only in the Latin version of Rufinus. The version made by Jerome has perished.
754 Origen left Alexandria for good in 231 a.d., and it was in that or the following year that Demetrius convoked the synod which condemned not so much his writings as his conduct. He appears to have been excommunicated as a heretic.
755 For Origen's condemnation in a synod held at Rome this passage is the principal authority. It is more than doubtful whether such a synod ever met; if it did it must have been when Pontianus was pope, in 231 or 232 a.d. Jerome may only mean that the great men of Rome all agreed in this condemnation.
756 Both these philosophers were hedonists, and the latter was a sensualist as well. Jerome is probably satirizing the worldly clergy of Rome, just as in after-years he nicknames his opponent Jovinian "the Christian Epicurus."
760 Luke xxii. 54-62; Joh. xxi. 16.
764 Cf. Mark i. 30, Mark i. 31.
773 Luke vii. 27. The word "angel" means "messenger."
786 Pinguis aqualiculus-Pers. i. 57.
794 Job iii. 3: cf. Jer. xx. 14.
797 Ps. lxxiii. 2, 3, 11, 12, Vulg.
802 Ps. lxxiii. 13, Ps. lxxiii. 14.
803 Ps. lxxiii. 16, Ps. lxxiii. 17.
810 2 Cor. xii. 8, 2 Cor. xii. 9, 2 Cor. xii. 10.
813 Wisd. iv. 11, Wisd. iv. 14.
819 A famous stoic who committed suicide in extreme old age. See Diogenes Laertius (vii. I) for an account of his death.
820 An academic philosopher of Ambracia, who is said to have killed himself after reading the Phaedo of Plato.
821 Cato of Utica, who, after the battle of Thapsus (46 b.c.), committed suicide to avoid failing into the hands of Caesar.
825 Viz. Paulina, wife of Praetextatus and priestess of Ceres. See Letter XXIII.
830 Gen. iii. 24: cf. Ezek. i. 15-20. Here as in his Comm. on Eccles. iii. 16-22, Jerome follows Origen, who, in his homily de Engastrimytho, lays down that until Christ came to set them free the patriarchs, prophets, and saints of the Old Testament were all in hell.
831 Apud inferos-Luke xvi. 23.
835 Nu. xx. 29; Deut. xxxiv. 6-8.
837 Ad inferos. Hades is meant, not Gehenna.
839 The Greek form of Joshua. Cf. Acts vii. 45, A. V.
840 I learn from Dr. Neubauer, of Oxford, that this is still a practice during mourning among the Jews of the East. He refers to Tur Joreh Deah. §378.
852 Or Melania. She went with Rufinus to the East, and settled with him on the Mt. of Olives; and incurred Jerome's resentment as Rufinus' friend. See Ep. cxxxiii. 3. "She whose name of blackness attests the darkness of her perfidy."
858 Jer. xiii. 6, Jer. xiii. 7.
861 Amos vii. 12, Amos vii. 13.
864 Nasus. A play on the name Onasus.
867 Onasus means "lucky" or "profitable;" it is another form of Onesimus.
868 Quoted from Quintilian i. 6, 34 (lucus a non lucendo).
869 Parcae, from parcere, to spare.
870 Eumenides, the Greek name for the Furies.
872 Montanus lived at Ardaban, in Phrygia, in the second half of the second century, and founded a sect of prophetic enthusiasts and ascetics, which was afterward joined by Tertullian.
873 Joh. xiv. 28; Joh. xv. 26.
877 Acts xi. 28; Acts xxi. 10, Acts xxi. 11.
878 1 Cor. xii. 28; cf. Eph. iv. 11.
879 A presbyter of the Libyan Pentapolis who taught at Rome in the early years of the third century. He "confounded the persons" of the Trinity and was subsequently accounted a heretic. Cf. Letter XV.
881 Viz. the period between Easter Day and Whitsunday.
882 Called by the Montanists the New Jerusalem.
883 Oeconomos-according to a probable emendation. The text has cenonas.
888 Victuro martyre confarrata. The precise meaning of the words is obscure.
889 Some suppose him to have been a priest of Cybele, but it would be a mistake to lay too much stress on Jerome's words.
890 1 Cor. xiii. 9, 1 Cor. xiii. 12.
891 Novatian, a Roman presbyter in the middle of the third century, held that the "lapsed," who had failed during the persecutions, could not be readmitted to the church. His sect upheld an extreme moral puritanism, as is shown in the speech of Constantine to their bishop at the Council of Nicaea: "Acesius, you should set up a ladder to heaven, and go up by yourself alone."
895 Matt. xii. 25, Matt. xii. 26.
897 Viz. denial of Christ by Christians.
899 Matt. xxvi. 33-35; Joh. xiii. 38.
901 Viz. Matt. xii. 32, quoted above.
903 For the meaning of these epithets as applied to Origen see Letter XXXIII.
905 Nummus. Sc. Sestertius = 4 cents = 2 pence.
906 Obolus = 3 1-2 cents = 1 penny 3 farthings.
909 These were worn by both Greek and Roman actors.
912 Senatus Matronarum. Comp. Letter XXXIII. 4: "Rome calls together its senate to condemn him."
917 Ps. xxiii. 5, according to the Gallican psalter.
922 Damasus meus sermo erat, or "spoke of none but me."
931 I.e. Paul. See 2. Cor. vi. 9.
933 He means the sin of incontinence.
937 2 Esdras. i. 30; Matt. xxiii. 37.
948 Luke i. 26-31, Luke i. 39.
950 1 Sam. xviii. 6, 1 Sam. xviii. 7.
951 1 Chron. xxi. 15, 1 Chron. xxi. 18; 2 Chron. iii. 1.
953 Mysterium christianum in salvatoris sanguine et corpore dedicavit.
954 Cant. ii. 4 b, Vulg. Hebrew = A.V.
955 I.e. the place of a skull (Latin, Calvaria).
956 One of Jerome's fanciful ideas. Haddam srh
is the Hebrew for "the blood."
957 o prwtoplastoj = "the first-formed." The word is applied to Adam in Wisd. vii. 1.
959 Cf. Hymns Ancient and Modern, No. 235. "Truly Jerusalem name we that shore Vision of peace that brings joy evermore."
960 Hebrew, Shelomoh, connected with shalem, peace.
962 Ps. lxxxvii. 1, Ps. lxxxvii. 2.
963 Matt. xxiii. 37, Matt. xxiii. 38.
973 John xx. 6, John xx. 7, John xx. 12.
974 I.e. Joseph of Arimathaea.-Joh. xix. 38 sqq.
976 Rev. xi. 7, Rev. xi. 8, R.V.
987 Matt. xxvii. 51, Matt. xxvii. 53.
988 E.g. Origen in his commentary on the passage.
994 Cicero of Caecilius (in Q. Caec. xii.).
1002 Otherwise called the capitol. Here stood the great temple of Jupiter, which was to the religion of Rome what the Parthenon was to that of Athens.
1003 Rev. xvii. 4, Rev. xvii. 5, Rev. xvii. 9; Rev. i. 15; Rev. xvii.; Rev. xviii.
1009 Joh. xi. 43, Joh. xi. 44.
1013 "Who was among the herdsmen of Tekoa"-Am. i. 1.
1014 Sarah, Rebekah, Leah-Gen. xlix. 31.
1017 1 K. xviii. 3, 1 K. xviii. 4.
1018 Lit. "sprout." In Isa. xi. 1 it is rendered by A.V. "branch."
1024 Ps. lxxxiii. 9, Ps. lxxxiii. 10.
1027 I.e. his wife. Cf. 1 Cor. ix. 5.
1029 Dan. ix. 23, A.V. marg. Desiderius means "one who is an object of desire."
1030 Cf. 2 Peter ii. 7, 2 Peter ii. 8.
1031 I.e. the historian Suetonius.
1032 Probably Apollonius of Tyre, who appears to have written an account of the principal philosophers who followed Zeno.
1033 See this work in Vol. III. of this series.
1034 Cf. 1 Cor. xv. 8, 1 Cor. xv. 9.
1036 Marcus Antonius, a Roman orator spoken of by Cicero. Orator c. 5, De Oratore i. c. 21, 47, 48. His treatise "De ratione dicendi" is lost. See Quintal iii. 1, 192.
1037 Marcus Antonius, a Roman orator spoken of by Cicero. Orator c. 5, De Oratore i. c. 21, 47, 48. His treatise "De ratione dicendi" is lost. See Quintal iii. 1, 192.
1038 Eccl. vii. 16: see Ag. Jov. i. 14.
1040 A Gnostic presbyter of the second century who rejected the Old Testament.
1041 An Eastern teacher of the third century, a.d., the main feature of whose system was its uncompromising dualism.
1042 A Syrian rhetorician converted to Christianity by Justin Martyr. He wrote a harmony of the Gospels called Diatessaron.
1043 I.e. "the abstainers," or "the continent," a Gnostic sect in the second century.
<