237 S. Matt. x. 10: S. Luke x. 5.
239 1 Tim. iii. 2, 1 Tim iii. 4: Tit. i. 6.
240 Sacerdotes: that is, bishops.
243 V. supra, c. 27. R. V. "temperate." Ellicott observes, "under any circumstances the derivative translation Vigilant, Auth., though possibly defensible in the verb, is a needless and doubtful extension of the primary meaning."
244 R. V. "orderly." V. above, c. 27.
246 Non vinolentum. R.V. "no brawler," i.e., as the Margin explains, "not quarrelsome over wine." The original is not thus a mere synonym for nhfalioj in v. 2.
247 So Chrysostom and Theodoret. The simple meaning appears to suit the context better.
250 The Code of Constantine, following the Mosaic law, imposed the penalty of death for adultery. See Gibbon, ch. xliv.
253 "Two rocky islands in the Euxine, that, according to the fable, floated about, dashing against and rebounding from each other, until at length they became fixed on the passage of the Argo between them."
265 Rom. vii. 14, Rom. vii. 24, Rom. vii. 25.
266 Rom. viii. 1, Rom. viii. 2.
268 Rom. viii. 11, Rom. viii. 14.
272 Rom. xiii. 11, Rom. xiii. 12, Rom. xiii. 14.
273 1 Cor. iii. 1, 1 Cor. iii. 2, 1 Cor. iii. 3.
274 That is, under the dominion of the psyche, or principle of life common to man and the beasts, hence, natural. Opposed to the psyche is the pneuma, capable of being influenced by the Spirit of God. A man thus influenced is pneumatikos or spiritual. See also 1 Cor. xv. 44.
281 Properly, self-control in the wide sense.
287 Phil. iii. 20, Phil. iii. 21.
289 Coloss. ii. 11; Coloss. iii. 1 sq.
291 Titus ii. 11, Titus ii. 12.
292 S. John xvi. 12, John xvi. 13.
295 The passage is not found in existing copies of Josephus.
297 R. V. "can be no variation." The word "difference," as used by Jerome, is explained by the context.
301 1 Pet. i. 18, 1 Pet. i. 19.
302 1 Pet. i. 22, 1 Pet. i. 23.
303 In Jerome's rendering `living and abiding,0' are attributes of God. But in the original the participles may be taken as predicates of either word or God. The R. V. refers them to the former.
309 The notorious epicure of the time of Augustus and Tiberius.
310 Paxamus wrote a treatise on cooking, which, Suidas states, was arranged in alphabetical order.
312 1 John iii. 2, 1 John iii. 3.
313 1 John iv. 7. R. V. "that we may have."
317 Apoc. xiv. 3, Apoc. xiv. 4.
319 2 Tim. ii. 20, 2 Tim. ii. 21.
321 Virg. Aen. vii. 803: id. xi. 535.
322 Leos was the hero from whom the tribe Leontis derived its name. Once when Athens was suffering from famine or plague, the oracle at Delphi demanded that his daughters should be sacrificed. The father complied. The shrine called Leocorium was erected by the Athenians to their honour.
323 Jerome's memory appears to be at fault. When the Greek fleet was on its way to Troy, it was detained by a calm at Aulis. The seer Calchas advised that Iphigenia, daughter of Agamemnon should be sacrificed. See Dict. of Ant.
324 According to the law of Numa, the punishment of a Vestal Virgin for violating the vow of chastity was stoning to death. Tarquinius Priscus first enacted that the offender should be buried alive, after being stripped of her badges of office, scourged and attired like a corpse. "From the time of the triumvirs each [Vestal] was preceded by a lictor when she went abroad; consuls and praetors made way for them, and lowered their fasces; even the tribunes of the plebs respected their holy character, and if any one passed under their litter, he was put to death."
325 It is said, however, that Claudia (Quinta) was a Roman matron, not a Vestal Virgin. The soothsayers announced that only a chaste woman could move the vessel referred to. Claudia, who had been accused of incontinency, took hold of the rope, and the vessel forthwith followed her. b.c. 204.