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Lactantius
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Introductory Notice To Lactantius.
[600] Divino spiritu hausto.
[601] So Virgil, Georgic iii. 274:—
“Et sæpe sine ullis
Conjugiis vento gravidæ, mirabile dictu.”
This theory of the impregnation of mares by the wind was general among the ancients.
[602] This passage does not occur in the writings of Solomon, or in the Old Testament. [Possibly from some copy (North African) of the “Book of Wisdom,” interpolated from a marginal comment.]
[604] Salutaris, sive Salvator.
[605] Ps. lxxxv. 12, quoted from the Septuagint.
[607] The days of the age. In the next clause the text differs both from the Hebrew and the Septuagint—which the English authorized version follows—“who raised up out of the sea.”
[608] Isa. xlv. 8, quoted from the Septuagint.
[609] Isa. ix. 6, from the Septuagint.
[611] Obtulerunt eum, “presented Him.”
[612] Quod carne indui haberet in terrâ. Another reading is “deberet,” but the present is in accordance with the style of Lactantius.
[613] Inferos resignaret.
[614] Acts i. 9: “A cloud received Him out of their sight.”
[617] Isa. xlv. 1-3. The quotation is from the Septuagint. It expressly refers to Cyrus, whom God raised up to accomplish His will; but the prophecy may have a further reference to Christ, as is here supposed.
Chap. XIII.—Of Jesus, God and Man; And the Testimonies of the Prophets Concerning Him.
[618] From the Israelites, to whom He first revealed Himself, to the Gentile world at large.
[619] ἀπάτωρ and ἀμήτωρ. See Heb. vii. 3, where Melchisedec is a type of Christ.
[620] Ex utroque genere permistum. Though the Godhead and the manhood are joined together in one person in our Lord Jesus Christ, there is no confounding of the two natures: each is whole and perfect. While Nestorius held that there were two persons in Christ, Eutyches fell into the opposite error, and taught that the two natures were so blended together as to form one mixed nature. The expression in the text is not very clear.
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