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Theophilus
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Introductory Note to Theophilus of Antioch
[582] That is, as the Benedictine edition suggests, when they have filled them with unsuspecting passengers.
Chapter XV.—Of the Fourth Day.
[583] Following Wolf’s reading.
[584] Τριάδος. [The earliest use of this word “Trinity.” It seems to have been used by this writer in his lost works, also; and, as a learned friends suggests, the use he makes of it is familiar. He does not lug it in as something novel: “types of the Trinity,” he says, illustrating an accepted word, not introducing a new one.]
[585] [An eminent authority says, “It is certain, that, according to the notions of Theophilus, God, His Word, and His wisdom constitute a Trinity; and it should seem a Trinity of persons.” He notes that the title σοφία, is here assigned to the Holy Spirit, although he himself elsewhere gives this title to the Son (book ii. cap. x., supra), as is more usual with the Fathers.” Consult Kaye’s Justin Martyr, p. 157. Ed. 1853.]
[586] i.e., wandering stars.
Chapter XVII.—Of the Sixth Day.
[587] [Note the solid truth that God is not the author of evil, and the probable suggestion that all nature sympathized with man’s transgression. Rom. viii. 22.]
Chapter XIX.—Man is Placed in Paradise.
[589] Gen. ii. 7. [The Hebrew must not be overlooked: “the breath of lives,” spiraculum vitarum; on which see Bartholinus, in Delitzsch, System of Bib. Psychol., p. 27. Also, Luther’s Trichotomy, ibid., p. 460. With another work of similar character I am only slightly acquainted, but, recall with great satisfaction a partial examination of it when it first appeared. I refer to The Tripartite Nature of Man, by the Rev J. B. Heard, M.A. 3d ed. Edinburgh, 1871, T. & T. Clark.]
[590] [But compare Tatian (cap. xiii. p. 70), and the note of the Parisian editors in margin (p. 152), where they begin by distinctions to make him orthodox, but at last accuse him of downright heresy. Ed. Paris, 1615.]
Chapter XXI.—Of the Fall of Man.
[591] Theophilus reads, “It shall watch thy head, and thou shalt watch his heel.”
[592] Or, “by thy works.”
[593] Gen. ii. 8iii. 19. [See Justin M., Dial., cap. lvi. p. 223, vol. 1. this series.]
Chapter XXII.—Why God is Said to Have Walked.
[594] The annotators here warn us against supposing that “person” is used as it was afterwards employed in discussing the doctrine of the Trinity, and show that the word is used in its original meaning, and with reference to an actor taking up a mask and personating a character.
[595] Προφορικός, the term used of the Logos as manifested; the Word as uttered by the Father, in distinction from the Word immanent in Him. [Theophilus is the first author who distinguishes between the Logos ἐνδιάθετος (cap. x, supra) and the Logos προφορικός; the Word internal, and the Word emitted. Kaye’s Justin, p. 171.]
[597] That is, being produced by generation, not by creation.
Chapter XXIII.—The Truth of the Account in Genesis.
[598] The Benedictine editor remarks: “Women bring forth with labour and pain as the punishment awarded to sin: they forget the pain, that the propagation of the race may not be hindered.”
Chapter XXIV.—The Beauty of Paradise.
[600] In the Greek the word is, “work” or “labour,” as we also speak of working land.
Chapter XXV.—God Was Justified in Forbidding Man to Eat of the Tree of Knowledge.
[601] [“Pulchra, si quis ea recte utatur,” is the rendering of the Paris translators. A noble motto for a college.]
[602] [No need of a long argument here, to show, as some editors have done, that our author calls Adam an infant, only with reference to time, not physical development. He was but a few days old.]
Chapter XXVII.—The Nature of Man.
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