57 R. V. "To the man that doeth this, him that waketh and him that answereth."
59 But S. Paul hints at a surgical operation. See Josephus, Antiq. Bk. xii. c. v. sec. 1, where certain apostates from Judaism are said "to have hid their circumcision that even when they were naked [in the gymnasium] they might appear to be Greeks." See also Celsus, Bk. vii. c. xxv.
62 1 Cor. vii. 25, 1 Cor. vii. 26.
63 Ferias nuptiarum. The reference is to 1 Cor. vii. 5.
65 Jerome uses the Greek word agwnoqethj-President of the Games.
75 See the treatise on the Perp. Virginity of the Blessed Virgin Mary. Rome, 384.
76 Ep. xxii. on the guarding of virginity. Rome, 384.
77 Jerome apparently, here, alludes to some early work of Tertullian not now extant.
78 Jerome often alludes to his relation to Gregory, in the year 381; he was present at the council of Constantinople, of which Gregory was then the bishop.
79 This rendering supposes kai memeristai to be joined to the preceding sentence. The Vulgate has et divisus est, and so also the lthiopic Version.
83 1 Cor. vii. 37, 1 Cor. vii. 38.
86 1 Cor. vii. 39, 1 Cor. vii. 40.
87 1 Tim. v. 11, 1 Tim. v. 15.
90 1 Tim. v. 14, 1 Tim. v. 15.
91 See 1 Tim. iii. 12. Most ancient writers interpreted S. Paul's words as referring to second marriages after loss of first wife, however happening. And certain Councils decided in the same sense, e.g. Neocaesarea (a.d. 314). Ellicott's Pastoral Ep., fifth ed., p. 41.
92 1 Tim. v. 9. Other authorities, however, suppose the words to refer to an order of widows, and pertinently ask, would the Church thus limit her alms.
96 Eph. v. 25: Col. iii. 9-11.
98 Lit. through a virgin. The allusion is, probably, to his baptism by a virgin, i.e., John Baptist.
104 Gen. xxxi. 46-49, where the heap itself is called Galeed.
105 Gen. xxxii. 25, Gen. xxxii. 28, Gen. xxxii. 31.
106 Gen. xxxv. 16, Gen. xxxv. 20.
112 Levit. xxi. 13, Levit. xxi. 14.
113 The reference is, probably, to Levit. xxii. 13. But the second marriage is not there prohibited, and in the ideal polity of Ezekiel (xliv. 22) a priest might marry the widow of a priest.
115 Deut. xx. 6, Deut. xx. 7, where an indulgence, not a prohibition, is clearly indicated.
116 Ex. xxxviii. 8. Sept. Vulg. "who watched;" Onkelos' Targum "who assembled to pray," and so the Syriac Version. The Hebrew word signifies "to go forth to war," but is applied to the temple service, a sort of militia sacra (Gesenius). Hence Rev. Version, "the serving women which served at the door of the tent of meeting;" and Margin, "the women which assembled to minister." Comp. Numb. iv. 3, Numb. iv. 23, Numb. iv. 30, Numb. iv. 35, Numb. iv. 39; and 1 Sam. ii. 22.
118 In Jude 5, instead of "the Lord," A. B. read Jesus, and this is accepted by many ancient, authorities. Farrar observes ("Early Days of Christianity," pop. ed., p, 128) "Jesus" is the more difficult, and therefore more probable reading of A. B. It is explained by 1 Cor. x. 4, and the identification of the Messiah with the "Angel of the Lord" (Ex. xiv. 19, Ex. xxiii. 20, &c.) and with the Pillar of Fire in Philo.
120 Jerome derives Gilgal from yly
to uncover: the accepted derivation is from lyy
129 Joshua died at the age of 110 years. Josh. xxiv. 29.
130 Timnath-Serah was the original name of Joshua's inheritance (Josh. xix. 50), but in Judges ii. 9, we find the name changed to Timnath-Heres. Timnath-Serah and the tomb of its illustrious owner were shown in the time of Jerome (Letter cviii. 13). "Paula wondered greatly that he who assigned men their possessions had chosen for himself a rough and rocky spot." Jerome is looking at the inheritance with the eyes of an ardent controversialist when he describes it as "the fairest spot in the land of Judah."
131 Ps. xlviii. 2. The correct rendering of the Hebrew is much disputed.
135 Worshipped more especially at Lampsacus on the Helles pont. He was regarded as the promoter of fertility in vegetables and animals.
137 Gen. vi. 3. R. V. Strive or rule in.
138 Gen. xlix. 17. Samson was of the tribe of Dan.
139 Judg. xi. 30, Judg. xi. 31.
143 Heb. vii. 3. The Greek word in the text ("without genealogy") is unknown to secular writers. and occurs here only in the New Test. It cannot mean without descent (see verse6). Unmarried appears to be a false inference from this supposed meaning. Ignatius also (Ep. ad. Philad.) reckoned Melchizedek among celibates. Rev. Version translates, "without genealogy," i.e., his ancestry was unrecorded. See Farrar's "Early Days of Christianity," pop. ed., p. 221.