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Lactantius
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Introductory Notice To Lactantius.
[697] Sine cujusquam suspicione.
[699] Annuntiavimus coram ipso sicut pueri; and so the Septuagint, ἀνηγγείλαμεν ἐνάντιον αὐτου̑ ὡς παιδίον. It is most difficult to account for this remarkable translation. The meaning of the passage is plain, that the Messiah would spring from an obscure source. [Elucidation III.]
[700] Homo in plagâ positus. The Septuagint, ἄνθρωπος ἐν πληγη̑ω̈̀ν.
[701] Aversus est. So also the Septuagint, ἀπέστραπται τὸ πρόσωπον αὐτου̑. Some have supposed that there is a reference to lepers, who were compelled to cover their faces.
[702] i.e., for Himself, as though He were bearing the punishment of His own sins.
[703] Infirmatus est.
[704] Doctrina pacis nostræ, “the correction.”
[705] Livore ejus nos sanati sumus. The word “livor” properly denotes the blackness arising from a bruise.
Chap. XVII.—Of the Superstitions of the Jews, and Their Hatred Against Jesus.
[706] Intus inclusam. Another reading is, “Intus inclusâ malitia,” with malice shut up within.
[707] Solveret, “He loosened or relaxed.”
[708] Non vacaret.
[709] Operans in salutem hominum, “by healing diseases and doing good.”
[710] There is no mention of this in the Gospels.
[711] Secesserat: “withdrawn themselves from the teaching of the scribes and Pharisees, and betaken themselves to Christ.”
[713] Some read, “evincet et deliget validas nationes;” but the reading “deliget” seems to have arisen from a corrupt reading of the Septuagint,—ἐκλέξει, “he shall choose,” having been substituted for ἐξελεγξει, “he shall rebuke.”
[714] The scene of the giving of the law is sometimes spoken of as Horeb, as Ex. iii., and sometimes as Sinai, as Ex. xix. The difficulty of discriminating the two is very great. See Stanley’s Sinai and Palestine [pp. 29, 32, 36–37, 40–42, etc. Robinson, vol. i. 177, 551.]
[716] Ego vindicabo in eum.
[717] Vivam præsentemque legem.
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