222 All the previous editors accept the reading Deum without remark, but Harvey argues that it must be regarded as a mistake for Dominum. He scarcely seems, however, to give sufficient weight to the quotation which immediately follows.
229 Some such supplement seems necessary, as Grabe suggests, though Harvey contends that no apodosis is requisite.
231 Latin, "Ad horam cessimus subjectioni" (Gal. ii. 5). Irenaeus gives it an altogether different meaning from that which it has in the received text. Jerome says that there was as much variation in the copies of Scripture in his day with regard to the passage,-some retaining, others rejecting the negative (Adv. Marc. v. 3).
240 In this very important passage of Scripture, Irenaeus manifestly read Kuriou instead of Qeou, which is found in text. rec. The Codex Bezae has the same reading; but all the other most ancient mss.MSS;. agree with the received text.
259 Latin, "communes et ecclesiasticos:" kaqolikouj is translated here "communes," as for some time after the word catholicus had not been added to the Latin language in its ecclesiastical sense. [The Roman Creed was remarkable for its omission of the word Catholic. See Bingham, Antiquities, book x. cap. iv. sect 11.]
260 We here follow the text of Harvey, who prints, without remark, quaeruntur, instead of queruntur, as in Migne's edition.
261 Such is the sense educed by Harvey from the old Latin version, which thus runs: "Decipiuntur autem omnes, qui quod est in verbis verisimile, se putant posse discere a veritate." For "omnes" he would read "omnino," and he discards the emendation proposed by the former editors, viz., "discernere" for "discere."
262 We here omit since, and insert therefore afterwards, to avoid the extreme length of the sentence as it stands in the Latin version. The apodosis does not occur till the words, "I judge it necessary," are reached.
264 The Latin text has "Christum." which is supposed to be an erroneous reading. See also book ii. c. xii. x. 6.
267 Matt. i. 18. It is to be observed that Irenaeus here reads Christ instead of Jesus Christ, as in text. rec., thus agreeing with the reading of the Vulgate in the passage.
268 John i. 13, 14. From this, and also a quotation of the same passge in chap. xix. of this book, it appears that Irenaeus must have read oj . . . egennhqh here, and not oi . . . egennhqhsan. Tertullian quotes the verse to the same effect (Lib. de Carne Christi, cap. 19 and 24).
286 Mark viii. 31 and Luke ix. 22.
288 1 John ii. 18, etc., loosely quoted.
289 The text here followed is that of two Syriac mss.MSS;., which prove the loss of several consecutive words in the old Latin version, and clear up the meaning of a confused sentence, showing that the word "autem" is here, as it probably is elsewhere, merely a contraction for "aut eum."
291 "Participare compendii poculo," i.e., the cup which recapitulates the suffering of Christ, and which, as Harvey thinks, refers to the symbolical character of the cup of the Eucharist, as setting forth the passion of Christ.