60 A word of which many explanations have been proposed, but none are quite satisfactory. Harvey seems inclined to suspect the reading to be corrupt, through the ignorance and carelessness of the copyist. [Irenaeus undoubtedly relied for Hebrew criticisms on some incompetent retailer of rabbinical refinements.]
79 Isa. lxv. 1. [A beautiful idea for poets and orators, but not to be pressed dogmatically.]
81 This is after the version of the Septuagint, ou kata thn docan: but the word doca may have the meaning opinio as well as gloria. If this be admitted here, the passage would bear much the same sense as it does in the authorized version, "He shall not judge after the sight of His eyes."
84 This is according to the Syriac Peschito version.
88 Literally, "that he should place the incense." The next clause is most likely an interpolation for the sake of explanation.
97 "Ascriberet Deo"-make the property of God.
101 Harvey observes that the Syriac, agreeing with the Latin here, expresses priority in point of time; but our translation, without reason, makes it the precedence of honour, viz., was preferred before me. The Greek is, prwtoj mou.
109 Thus found also in the Vulgate. Harvey supposes that the original of Irenaeus read according to our textus receptus, and that the Vulgate rendering was adopted in this passage by the transcribers of the Latin version of our author. [No doubt a just remark.] There can be no doubt, however, that the reading eudokiaj is supported by many and weighty ancient authorities. [But on this point see the facts as given by Burgon, in his refutation of the rendering adopted by late revisers, Revision Revised, p. 41. London, Murray, 1883.]
116 The text seems to be corrupt in the old Latin translation. The rendering here follows Harvey's conjectural restoration of the original Greek of the passage.
117 The Greek of this passage in St. Mark [i. 2] reads, taj tribouj, i.e., His paths, which varies from the Hebrew original, to which the text of Irenaeus seems to revert, unless indeed his copy of the Gospels contained the reading of the Codex Bezae. [See book iii. cap. xii. 3, 14, below; also, xiv. 2 and xxiii. 3. On this Codex, see Burgon, Revision Revised, p. 12, etc., and references.]
122 Irenaeus frequently quotes this text, and always uses the punctuation here adopted. Tertullian and many others of the Fathers follow his example.
131 This evidently refers to 1 Kings xviii. 36, where Elijah invokes God as the God of Abraham, Isaac, and Jacob, etc.
132 Matt. xi. 9; Luke vii. 26.
134 The transition here is so abrupt, that some critics suspect the loss of part of the text before these words.