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Part Fourth
Show All Footnotes & Jump to 1635
[1625] I make no apology for the ruggedness of the versification and the obscurity of the sense in this book, further than to say that the state of the Latin text is such as to render it almost impossible to find any sense at all in many places, while the grammar and metre are not reducible to any known laws. It is about the hardest and most uninteresting book of the five.
[1626] Or, “consecrated by seers and patriarchs.”
[1627] i.e., all the number of Thy disciples.
[1628] Tempora lustri, i.e., apparently the times during which these “elders” (i.e., the bishops, of whom a list is given at the end of book iii.) held office. “Lustrum” is used of other periods than it strictly implies, and this seems to give some sense to this difficult passage.
[1629] i.e., Marcion.
[1630] i.e., excommunicated.
[1631] Complexu vario.
[1632] Ancipiti quamquam cum crimine. The last word seems almost ="discrimine;” just as our author uses “cerno” ="discerno.”
[1633] Mundo.
[1634] Cf. John i. 11, and see the Greek.
[1635] Whether this be the sense I know not. The passage is a mass of confusion.
[1636] i.e., according to Marcion’s view.
[1637] i.e., as spirits, like himself.
[1638] Mundum.
[1639] i.e., Marcionite.
[1640] See book ii. 3.
[1641] i.e., apparently on the day of Christ’s resurrection.
[1642] Replesset, i.e., replevisset. If this be the right reading, the meaning would seem to be, “would have taken away all further desire for” them, as satiety or repletion takes away all appetite for food. One is almost inclined to hazard the suggestion “represset,” i.e., repressisset, “he would have repressed,” but that such a contraction would be irregular. Yet, with an author who takes such liberties as the present one, perhaps that might not be a decisive objection.
[1643] “Junctus,” for the edd.’s “junctis,” which, if retained, will mean “in the case of beings still joined with (or to) blood.”
[1644] “Docetur,” for the edd.’s “docentur.” The sense seems to be, if there be any, exceedingly obscure; but for the idea of a half-salvation—the salvation of the “inner man” without the outer—being no salvation at all, and unworthy of “the Good Shepherd” and His work, we may compare the very difficult passage in the de Pudic., c. xiii. ad fin.
[1645] This sense, which I deduce from a transposition of one line and the supplying of the words “he did exhort,” which are not expressed, but seem necessary, in the original, agrees well with 1 Cor. vii., which is plainly the passage referred to.
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