Section 64 (Page 327)
RATIONES
HJERETICORUM.
Esaia dictum annum Domini acceptabilem, nec diem retributionis. lib. ii.
XXXii Si m. H7.
Neque enim de die, qua; duodecim horarum habet spatium, dictum 0Rest in propheta; nec de anno duodecim mensium habente men- "i^f/.1suram.
Quia enim propheta in parabolis et allegoriis, et non secundum sonum ipsarum dictionum plurima dixerunt, et ipsi confitentur.
Dies ergo retributionis dictus est, in quo retribuet Dominus unicuique secundum opera sua, hoc est, Judicium.
Annus autem Domini acceptabilis, tempus hoc, in quo vocantur ab eo hi qui credunt ei, et acceptabiles fiunt Deo : hoc est, omne ab adventu ejus tempus usque ad consummationem, in quo, 1ut fructus, eos qui salvantur acquirit.
Sequitur enim secundum dictionem prophefce annum dies retributionis, et erit mentitus propheta, si anno tan-
tummodo Dominus prcedicavit, et de eo dicit.
Ubi est enim dies retributionis? transivit enim annus, et nondum dies retributionis est ; sed adhuc solera mum oririfacit super 2bonos et malos, et pluit Matt v. «. c 160. super justos. et injustos.
Et persecutionem quidem patiuntur justi, et affliguntur, et occiduntur; in abundantia autem sunt peccatores, et cum cithara et psalterio bibunt, opera autem Domini non intenE»i. v. u. dunt.
Debent autem secundum dictionem copulari, et sequens esse anno dies retributionis.
Dictum est enim, vocare annum Domini acceptum, et diem retributionis.
Bene itaque intelligitur tempus hoc in quo vocantur et salvantur a Domino, annus Domini acceptus: quem subsequitur dies retributionis, id est, judicium.
Et non solum autem annus tempus hoc dicitur ; sed et dies nominatur, et a propheta, et a Paulo : in quibus et Apostolus memor scripturae, in epistola quie est ad Romanos ait : Sicut scriptum Rum. viii. 36. est, Propter te morie afficimur tota die, wstimati sumus ut oves occisionis.
Nunc autem tota die pro omni hoc tempore dictum est, in quo persecutionem patimur, et ut oves occidimur.
Sicut ergo dies hsec non illam quae in xn horis substitit, significat, sed omne tempus in quo patiuntur et interficiuntur propter Christum credentes ei ; ita et illic annus, non qui est ex duodecim mensibus dicitur, sed omne fidei tempus, in quo audientes prsedicationem credunt homines, et acceptabiles Domino fiunt, qui se ei copulant.
1 See p.
18, notes 3, 4.
The aua Irenseus follows the order of the thor adopts, and gives a Catholic , , ,, .
1 (1 , ■ r '
words 111 the oynac version to / \\ V application to the favourite figure of '
~ heresy.
I ■ 1 O v^O 21—2
CIIRISTI
MINISTEBIUM
LIB. II. xxxiii.
GK. II.
CAP. XXXIII.
xxxix.
MASS. II.
xxii.
Ostensio quod uno anno non prceconaverit Dominus 2>ost baptismum ; sed omnem habuisse cetatem.
Est autem valde admirari, quonam modo profunda Dei adinvenisse se dicentes, non scrutati sunt in Evangeliis, quoties secundum tempus Paschac Dominus post baptisma ascendent in Hierusalem, secundum quod moris erat Judaeis ex omni regione, omni anno, tempore hoc convenire in Hierusalem, et illic diem festum Paschsc celebrare.
Et primum quidem ut fecit vinum ex aqua in Cana Galilsese, ascendit in diem festum Paschre ; quando et scriptum est:
Quia multi crediderunt in eum, videntes signa Joh. ii.S3.
quce faciebat, sicut Johannes Domini discipulus meminit.
Dehinc iterum subtrahens se invenitur in Samaria, quando et cum Samaritana disputabat ; et filium centurionis absens verbo curavit, dicens:
Vade, filius tuns vivit.
Et post haec iterum secunda Joh. Iv. 50. vice ascendit in diem festum 'Paschse in Hierusalem, quando Joh. v. 1 et 1 Patches.
Grabs says that Irk wrought, on the same day we read was St aiffiaTov iv iKtirg rjj N.EU8 is in error in referring the iopri) a subbath, i)V mentioned in Joh. v. I to the Pascha, a itvUpq, v. and most probably the 9, evening of the Sabbatical day that com subject that has given rise to much discussion.
Massdet says, Sed nullum menced the Paschal week the Saviour ; was uttering therefore the truth that affert vir eruditus [Grabius] argumentum,
Ms oCs 67Xei fuojroter, v. 31, at the very season when, after quo fahitatem htijusce assertionis demonlapge of t^o years,
"many bodies of the Baints that slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." Matt, ttret; quam satis probabilcm facit turn a evangelictE histories aeries, turn Theodoreti in cap. IX. Danielis, et llieronymi con sensus.
The best modern authorities agree with the Benedictine editor and Iubn.«us, e. g.
Lampe, Kuinoel in xxvii.
53.
The Paschal custom that Germany, and Burton, &c. in England.
According to this view our Lord was may be connected with the circumstances attending the miracle at Bethesda was this.
Of the blood of the Paschal lamb only present at four passovers after his bap tism by John:
(i) Joh. ii.
13, (a) Joh. small bowl was handed along by a row of priests to be poured on the foundation of the altar, the rest remain a v.
1, (3) Joh. vi.
4, (4) Joh. xiii. I, at which ho suffered.
With regard to the ed on the spot where the sacrifice was slain, unu iron ^aw iw one? t6on ns *?3pD nun? n»am n»artV bvx anpn jna jpnn nx Ttnoi iiD'n law nns npnr ip-m mron Mishna Pesach. v. feast mentioned Joh. v.
1, it may be observed that the event at Bethesda was very possibly connected with the purifi cation of the temple by water after the sacrificing of the Paschal lamb for each household ill Jerusalem.
When the Mactal Isradita, 6. miracle of healing the palsied man was et nrcipit sanguincm saccrdos, ct tradit
PLUS ANNUM
PERDURAVIT.
paralyticum, qui iuxta natatoriam jacebat xxxviii annos, curalib. n.
. xxxiii. 1. vit, jubens ut surgeret et auferret grabbatum suum, et iret: et iterum inde secedens trans mare Tiberiadis, ubi et cum multa turba
M£^;j} earn fuisset secuta, de quinque panibus satiavit omnem illam Joh vj , multitudinem, et superaverunt duodecim cophini fragmentorum.
Deinde cum Lazarum suscitasset ex mortuis, et insidiae fierent a Pharisseis, secedit in Ephrem civitatem : et inde ante sex dies Job. »i 54.
Paschw veniens in Bethaniam scribitur, et de Jiethania ascendens in Hierosolymam, et manducans pascha, et sequenti die passus.
Quoniam autem tria htec Paschae tempora non sunt unus annus, omnis quilibet confitebitur.
Et ipsum autem mensem in quo Pascha celebratur, in quo et passus est Dominus, non duodecimum sed primum esse, qui omnia se scire jactant, si nesciunt, a
Moyse possunt discere.
Falsa ergo ostensa est et anni et duodecimi mensis ^bsolutio eorum, et debent aut absolutionem suam, aut Evangelium reprobare: alioquin quomodo uno anno tantum Dominus prsedicavit ? atieri et Me protinus tertio; acerram have been led into a KoKvufflSpa or bath, being turned off into it by an official plenam excipit, reddit autem vacuam. iktcerdos altari proxime sistens una effusione libat juxta fundamentum.
The flow of blood therefore in the outer court &yye\os or "|xSd.
This bath was only large enough for one, whatever the capa city of the five porches; certainly one only looked for a benefit from was profuse tjf D*I3 )TpS» D'jrD VH1 irvrn2!3T Tosapkta iv.
7 in Pesach. it, and as Tertullian says, only once in the year; Projiciente itaque in kominibus gratia Dei, plus aquis Oircumagebanlur sacerdotcs in sanguine genu tcnus. At the close of the day, the angelo acccssit; .... qui unum semel anno liberabant, et Sabbath notwithstanding, the stream that supplied the ordinary purposes of mine quotidie, &c. de Bapt.
Apart 5. from the miracle performed by our Lord, purification was staunched hack, and the words of the Evangelist do not in the outer court was flushed with a body of water to remove all impurities. volve any supernatural agency and he only expressed the popular conviction ; when he said that he that descended first D^oron pro vbv mvm rb i^jtdi jniK ppp« vn mwn m zbro n«pr rwtww iy D'on nm was healed otherwise there great diffi is ; culty in the supposition that this miracle should have recurred annually at one of the principal feasts, and that Josephus Mishn.inPesach.Tosaphta,lv.
Quale opus in die profeslo tale opus in Sabbatho; should have passed over in silence.
Of course M r% rpopaTucy it under is quocirca abstergebant atrium sacerdotes stood as referring to irv\y, the slieepcontra voluntatcm sapientum.
Quomodo abstergebanl atrium 1 obstruebant canalem gate of the Temple.
See Neh. iii.
1. in the Syriac Ko\vfifMi9pa is aquarum, quas in illud divertebant donee ficret munditm sicui lac.
There is nothing locus baptistcrii. est interpretatio, iirlXwis.
Grade.
See p. 319, n.
1. improbable in the supposition that a portion of the same head of water should
id absolutio,
CHRISTUS VIT-ffi Lin. n 2.
Tritrinta quidem annorum exsistens cum veniret ad bapxxxih. 2
° . or. II. tismum, deinde magistri setatem perfectam habens, venit HieruMxxfiS4H' salem, ita ut ab omnibus juste 'audiretur magister: non enim "
— aliud videbatur et aliud erat, sicut inquiunt qui putativum introducunt ; sed quod erat, lioc et videbatur.
Magister ergo exsistens magistri quoque babebat setatem, non reprobans nec supergrediens hominem, neque solvens 2suam legem in se humani generis, sed omnem setatem sanctificans per illam quae ad ipsum erat similitudinem.
Omnes enim venit per semetipsum salvare : omnes g. mi.
3 qui per eum renascuntur in Deum, infantes, et parinquam, vulos, et pueros, et juvenes, et seniores.
Ideo per omnem venit setatem, et infantibus infans factus, sanctificans infantes: in parvulis parvulus, sanctificans hanc ipsam habentes setatem, simid et exemplum illis pietatis effectus, et justitise, et subjectionis : in
juvenibus juvenis, exemplum juvenibus fiens, et sanctificans Domino.
Sic et senior in senioribus, ut sit perfectus magister in omnibus, non solum secundum expositionem veritatis, sed et secundum setatem, sanctificans simul et seniores, exemplum ipsis coi. i lo. quoque fiens : deinde et usque ad mortem pcrvenit, ut sit prim. m. mogenitus ex mortuis, ipse pri/natum tenens in omnibus, *princeps vitre, prior omnium, et prrecedens omnes.
Uli autem, ut figmentum suum de eo quod est scriptum vocare annum Domini acceptum affirment, dicunt uno anno eum prsedicasse, et duodecimo mense passum, contra semetipsos obliti sunt, solventes ejus omne negotium, et magis necessariam, et magis bonorabilem setatem ejus auferentes, illam inquam provectiorem, in qua et docens prseerat universis.
Quomodo enim babuit discipulos, si non docebat?
Quomodo autem docebat, magistri setatem non habens ?
Ad baptismum enim venit nondum qui triginta annos suppleverat, sed qui inciperet esse tanquam triginta annorum :
(ita enim, qui ejus annos significavit Luc. in. m.
Lucas, posuit:
Jesus autem erat quasi incipiens triainta anno rum, cum veniret ad baptismum,) et a baptismate uno tantum 1 The Cl. reading, audiret, followed ' qui per eum reneucuntur, i.e. in by Mass. makes no sense.
I am inbaptism, for so the author says, potetclined to think that at an early dato Intern rcgencratianit in Deum demandans audiretur was substituted for ordiretvr, dlt-ipula, dicebateit, Euntet tlocete omnes g. d. ha Sia rdrrav (w'j/jLUt ipxTrou
t/entct, laplhantes eos, &c. m. x\x. As SiddaKakos.
Wall observes, this testimony is 3 Mass. omits euam, following the valuable record of fact, as regards the Cl. MS.; but it has a peculiar signiprimitive baptism of infants, ficance, nor alro;/(Uiiig liU oim law.
4 ipxTrb" f"^', Acts iii. 15.
OMNEM EGIT iETATEM.
anno prtedicavit ; complens tricesimum annum passus est, adhuc lib. ii. juvenis exsistens, et qui necdum provectiorem haberet irtatem. on. n.
Quia autem triginta annoruni sBtas prima Hndolis est juvenis, et Mx*jjVL extenditur usque ad quadragesimum annum, omnis quilibet confitebitur ; a quadragesimo autem et quinquagesimo anno declinat jam in tetateni seniorem, quam habeas Dominus noster docebat, Kai TrdvTfi ol Trpe<j-(3vTepoi fxapTvpov<riv, ot Kara Trjv 'Afflav EU«;b. h. e.
3 o-ufiflefiXijKOTef, 3TrapaSeSa>Kevai 4ravra tov 'Iwdvvqv.
Tlapefieive yap avToif M^X/0' twv sTpai'avov yj)6vtcv.
'Ywdwy tw tov Kuplov fiadrp-t) sicut Evangelium et omnes seniores testantur, qui in Asia apud Johannem discipulum Domini convenerunt, id ipsum tradidisse eis Johannem.
Permansit autem cum eis usque ad Trajani tempora.
Quidam autem eorum non solum Johannem, sed et alios Apostolos viderunt, et hsec eadem ab ipsis audierunt, et testantur de i6i. hujusmodi relatione.
Quibus magis oportet credi ?
Utrumne his talibus, an Ptolemteo, qui Apostolos nunquam vidit, vestigium autem Apostoli ne in somniis quidem assecutus est ?
Sed et ipsi qui tunc disputabant cum Domino Jesu Christo Judsei, apertissime hoc ipsum significaverunt.
Quando enim eis dixit Dominus : Abraham pater vester exultavit ut videJob, viil 56, ret diem meum, et vidit, et gavisus est, responderunt ei : Quinquaginta annas nondum habes, et Abraham vidisti?
Hoc autem 1 indolis est. 8rt Si r) ruv Tpii.KOi>ra iof the Christian belief, was also received twv Tj\tKia 7jirpuiTT} rfjs 8ia64ae&s ieri vias. by tradition, but in this case the genuine
J led. far. ffvfir3cf3r]K6Tes and crv/if}eness of the tradition is proved by the fact, that in every nation where the /StUArArej, this last however marginal.
3 The readermay here perceive the un Gospel was preached, the Rule of Faith satisfactory character of tradition where still taught the same thing.
The case is, the one kind of tradition was of vital a mere fact is concerned.
From reason import, and was jealously kept by the Church Catholic; the other, of a more trivial character, only floated loosely in ings founded upon the Evangelical his tory, as well as from a preponderance of external testimony, it is most certain that our Lord's ministry extended but little over three years ; yet here IitEN.Eua the minds of individuals. ravra.
Ilanc vocem in Euseb. et * states that it included more than ten Syncello omitsam, ex Nicephoro addidi, quia Lathia Irencei versio Jiabet.
Gr. years, and appeals to a tradition derived, as he says, from those who had con Trajan began to reign A. D.
98,
versed with an Apostle.
Not so, how and S. John said to have lived to the is age of one hundred years.
Iren^us ever, wTiere doctrines are concerned; repeats this statement III. iii. end. the Rule of Faith, comprising the articles
NON TYPO FUIT *xM\ni consecluenter dicitur ei, qui jam xl annos excessit, quinquagesimum autem annum nondum attigit, non tamen multum a iV' mass xxii. 6. quinquagesimo anno absistit.
Ei autem qui sit xxx annoruiu, diceretur utique:
Quadraginta annorum nondum es.
Qui enim volebant eum mendacem ostendere, non utique in multum extenderent annos ultra setatem, quam earn habere conspiciebant sed : proxima setatis dicebant, sive vere scientes ex conscriptione census, sive conjicientes secundum setatem, quam videbant habere eum super quadraginta; sed ut non quae esset triginta annorum.
Irrationabile est enim omnino viginti annos mentiri eos, volentes eum juniorem ostendere temporibus Abrahse.
Quod autem vide bant, hoc et loquebantur qui autem videbatur, non erat putativus, sed Veritas.
Non ergo multum aberat : quinquaginta annis et a :
ideo dicebant ei, Quinquaginta annorum nondum es, et Abraham vidisti Non ergo anno uno praedicavit, nec duodecimo mense ? anni passus est.
Tempus enim a trigesimo anno usque ad quinquagesimum nunquam erit unus annus, nisi apud /Eones eorum si tam magni anni sunt deputati his, qui apud Bythum in Pleromate ex ordine resident, de quibus et Homerus Poeta dixit, et ipse inspiratus a Matre eorum erroris ol 8« 6to\ wap zr\v\ mdvpm :
Dii SantSa.
(Quod Latine ita interpretabimur h jyopoavTo Xputrta) : autem apud Jovem considentes tractabant in aureo loco.)
CAP. XXXIV.
Quomodo destruitur qui est de numeris ipsorum et nominibus sermo.
Sed et de ilia muliere, quse profluvio sanguinis laborans, 1. tetigit fimbriam vestimenti Domini, et sanata est, aperta est (dicunt enim per earn ostendi passam illam eorum ignorantia : duodecimam virtutem, et in infinitum defluxam, id est, duodecimum iEonem) primum quidem, quia secundum sectam eorum duodecimus non est iste iEon, sicut ostendimus.
Ut autem ex m. ua superfluo eis et hoc detur, duodecim ^Eonibus exsistentibus, undecim quidem impassibiles perseverasse dicuntur, duodecimus autem mulier autem contrario duodecimo anno sanata, manipassus e : festum est quoniam undecim quidem annis habuit perseverantem passionem, duodecimo autem sanata est.
Siquidem undecim ^Eones in passione insanabili fuisse dicerentur, sanatus autem duodecimus, suasorium erat dicere typum eorum esse mulierem.
QUiE FIMBRIAM
TETIGIT.
Quia autem haec undecim quidem annis passa est, et non est ub.il sanata, duodecimo autem anno sanata est, quonam modo potest j,; esse typus duodecimi iEonis, ex quibus undecim omnino nihil '• passi sunt, solus autem duodecimus participatus est passionem ?
Typus enim et imago secundum materiam, et secundum substantiam aliquoties a veritate diversus est : secundum autem habitum et lineamentum (Jebet servare similitudinem, et similiter ostendere per prcesentia ilia quae non sunt prsesentia.
Et non solum in hac muliere anni infirmitatis descripti sunt, quos coaptari dicunt figmento suo, sed ecce et alia mulier similiter xvm annis infirmata, sanata est, de qua Dominus ait :
Hanc autem filiam Abrahw, quam alligavit Satanas decern et octo Luc xiii. i«. annis, non oportebat solvi in die sabbati ?
Si ergo ilia typus erat a. 163. duodecimi ^Eonis passi, et haec typus esse decimi octavi jEonis
passi debet.
Sed non habent ostendere : alioquin prima et prin cipalis eorum Ogdoas connuraerabitur compassis vEonibus.
Sed et alius autem quidam sanatur a Domino xxxviti annos habens Joh. v. «. in sua passione : et trigeaimum et octavum passum ^Eonem dicantSi enim quae a Domino facta sunt, typos esse dicunt eorum quae sunt in Pleromate, typus in omnibus debet servari.
Sed neque earn quae post xvm annos curata est, nec eum qui post xxxvm annos curatus est, possunt adaptare suo figmento.
Insulsum autem et inconveniens est omnimodo dicere in quibusdam quidem servasse typum Salvatorem, in quibusdam autem non servasse.
1 eorum ostenditur.
Dissimilis ergo et mulieris typus negotio 3.
Adhuc autem et falsum demonstrat commentum eorum et instabile figmentum eorum etiam hoc ipsum, quod per numeros aliquando quidem et per syllabas nominum, aliquando autem et per syllabarum literas, aliquando vero et per numeros, qui secun dum Grrsecos in Uteris continentur, tentant inferre probationes; apertissime consternationem, sive confusionem, et instabilitatem scientiae eorum et extortum 2demonstrat.
Jesus enim nomen 1 The Cl. followed by Mass. has jEotissime; Stieren says post, extortum, num.
The earlier Edd. negatio jEonum. excidisse vocem aliquam, mysterium, aul simile quid, observ averts.
But like every May not negatio eorum have been written other obscure passage it should be read for 7j tootuv airbtpaais d.irob'elKvvTcu
? in the Greek, ex Orients lux, airri tovto a demonstrat; various methods of . . .<pavepwrara ttjp dvaTpoiHjv, Kal rb 6njifilling out the construction have been proposed.
Gallas., Feuabd. and MasCTarov tt)j yviiaeas airCiv Kal O-cvrpap.ptvov iiroSdKvvai.
Sive confusionem has suet read demomtrant.
Semler {in Act. the appearance of a marginal gloss.
Soc. Lai. Jen.) also supplies htec after aper
MARCOSIANORUM
LIB. II. xxxiv. 3.
GR. II. Hi.
MASS. II.
alterius linguae exsistens ad Graecorum numcruni transferentes, aliquando quidem "episemon esse dicunt, sex habens literas: aliquando autem plenitudinem ogdoadum dccclxxxviii nuxxiv. 1. merum habens.
Graecum autem nomen ejus, quod est Soter, id est Salvator, quia non convenit figmento eorum, nec secundum numerum, nec secundum literas, tacuerunt.
Et quidem si ex providentia Patris dominica nomina accepissent pe/ numerum et per literas significantia numerum in Pleromate, Soter nomen Graecum exsistens, secundum Graecitatem et per literas et per numeros Pleromatis debuit ostendere mysterium.
Sed non ita habet, quia quinque quidem est literarum, numerus autem 'mccccviii.
Hfec autem in nullo communicant Pleromati eorum : non ergo vera est ilia quae ab eis in Pleromate dicitur
3 negotiatio.
Jesus autem nomen secundum propriam Hebraeorum lin-
guam, 4literarum est duarum et dimidiae, sicut periti eorum dicunt, significans Dominumeum qui continet coelum et terram, quia Jesus o i«. secundum antiquam Hebraicam linguam ccelum est, terra autem u' lS0" iterum °«ura usser dicitur.
Verbum ergo quod coelum et terra 1 'I^troOs p.h ydp IffTtv ivLfftjfiov 6voperfect letter add therefore another I ; /10, ?£ fxov ypdf-liaTa.
Grabs.
See p. that each consonant serving solution ; 136, note I.
3 Nam in roce Xuir^p <rdenotal 200, as the reticulum of reckoned with its vowel sound as one perfect letter, but that the final consonant, vowel, is a w 800, t 300, i) 8, p dcuiquc 100, qui Humeri juncti summam mccccviii. proonly an hemigram, having no vowel, is ducunt.
Grabs.
= e. g. p'?
= letters, letter.
Some
.J 8 negotiatio. irpaynaTcia ut et alias. evidently indicated in such solution is * IE*.
Bcxtorf says that the name the comparison of the full Greek form, with the Hebrew simple syllabifica i^1E^'l^,.was thus abbreviated before the day of Christ; he might have added, tion. before the date of the LXX. translation, sura usser, rpifidpfiapa sane!
But !
'iTjffcus being manifestly the same abbre we have to thank the ignorance of scribes for these words, rather than the father's want of Hebrew learning.
Thus in viated form.
The letter JJ, representing a very faint articulate sound, was easily lo8t as a final letter.
Thus Ilosea JfK'IH sura we may trace the elements of s'ina also became Hose.
The lettera that . Vn or D'!2t' coilum, and u»er may be a corruption of uers VISO ] form the name IE" taken separately, terra.
Certainly et not probable that IreVXVS should have expressed terra by two words, without assigning any He seem to be considered as the initials of it is the three several words HliT Jehovah, DIW cadi, jnfctl et terra.
But how is the Hebrew name, even in its abbre brew term at all for ccelum.
Conjectural criticism, though never wholly satis factory, may here be permitted, and the viated form, expressed by two and a half letters Two solutions may be ? that the nipaia, an inte gral portion of many other letters, ranks proposed following restoration of the passage », is ; offered for consideration: quia Jetut as the dimidiata litcra but a secundum antiquam Hebraicam linguam it is ;
CALCULI FRUSTRANTUR.
habet, ipse est Jesus.
Falsa est ergo et episemi eorum redditio, et lib. n.
Humerus autem eorum eversus est manifeste.
Secundum enim GR.n.'xii.
MASS. II.
propriam eorum linguam quinque literarum est Gneco vocabulo xx'1'Soter ; Jesus autem iterum secundum Hebraicam linguam duas et dimidiam habet literas1.
Corruit ergo numerus calculi, qui est 2 [in] DcccLxxxvm.
Et per omnia autem Hebracorum literae non conveniunt numero Graecorum, quae maxime deberent 3antiquiores et firmiores exsistentes, salvare supputationem nominum.
Ipsae enim antiquae et primae Hebrseorum literae et 4sacerdotales we will endeavour at once to arrive at calum at terra, calum est) sma, terra (et yr\ Si) uers dicitur; autem iterum (ical something positive.
In the outset, then, ^ the Latin words within brackets are may be ob it served that the author added, and una restored to its proper not speaking of the letters of the alphabet generally, but simply of the first ten letters used in arithmetical notation or the first decad. is
place in the sentence.
Semler proposes similar, though more violent altera a quia la JJominus tion, and reads thus : iccundum antitjuam Hebraicam linguam; imagine sarerdutales may represent I utem haarets dici cesium samaim, terra \eirovpyiKa fl't^DC), meaning letters aa a tur.
Semler in Act.
Soc. Lot.
Jen. I. popularly used in common computation.
He takes then the first ten, beginning witli p. 83, as quoted by Stieren.
At the close of the sentence, the and ending with but these X,
'; two letters, the first and last of the word Sion occurs in the older editions, which may have arisen from the mar primary series, are also the principal ginal note of some reader, in which the Matres Icctionis, serving to mark the pronunciation of ambiguous words, be letters 155* were summed according to SIO, fore the system of vowel points had their numerical powers, as C, 1, \ been introduced, indicating the vowels in Hebrew notation
6. and u could never be mis rabe, in, omitted by found in the a, Snr e,i; is s G
hence if K, or were inserted for the sake of Clf.rm. MS. originated, perhaps, in taken, being represented by it 1; : the old corrupt reading of earlier editions,
(judaice Lxxxvin) = (in dccclxxxviii) perspicuity in any word, whatever com ; for efr conveys the indefinite idea of a putation might have been founded upon the arithmetical value of the letters, not suitable round number, which it is was effectually disturbed, and there could here. antiquiorei, Greece o p.d\iara xpy, be no true analogy between the arith
metical powers of any word written in ipXaUmpa i.ai orepewTtpa VTrdpxpvra, Greek characters, and the same word written Hebraice, by reason of the arbi Staffibfav rbv rCiv ivo/jidroiv Xoyov. sacerdotalet, the representative * cither as Grabe says of Upoupyutk, or as trary insertion of these Matres lectionis.
Premising thus much Semler supposes of UpartKd.
The pas ima offer, as I I very obscure, and Grabe gives gine, a probable restoration of the Greek is sage text.
TA yap dpxySe» (to! irpwra ru>v up in despair.
IIccc quid sibi velint, din muUumque cogitavi, ted excogilare it 'E/Spaiwi* ypdfifxara, Kal XtirovpyiKa 6vonh itrri Tip dpiOftip' ypdhaud pottti.
Now without asking the fxafut-uva, i reader to wade through the long notes iperai 5e Sja, 6t'
*e, awraXAros tov of Massdet and Semler {Act.
Soc. Lat. rpdrrou ypdfiuaroi t<£ var4p<p.
This tf I Jen.), which fail to satisfy the judgment, take to represent N' as written by the
NOTATIO
HEBRAICA.
nuncupatae, 1 decern quidem sunt numero ; scribuntur autem quscLIB. II. xxxiv. 4.
OR. II. xll. que per quindecim, novissima litera copulata primae.
Et ideo
MASS. II.
xxiv. 2.
2 quae quidem secundum subsequentiam scribunt, sicuti et nos: quaedam autem retrorsum a dextra parte in sinistram partem retorquentes literas.
Et Christus autem supputationem nominis convenientem ^Eonis Pleromatis eorum habere debuit, qui ad stabilitatem et correctionem
Pleromatis eorum prolatus est, secun dum quod dicunt.
Et Pater autem similiter et per literas, et per numerum, continere debuit numerum eorum, qui ab eo prolati sunt iEonum; sed et Bythus similiter: nihilominus autem et 3unigenitus, et maxime autem super omnia nomen quod dicitur Deus, quod et ipsum Hebraice Baruch dicitur, et duas et dimidiam habet literas.
Ex hoc ergo quod 4nrmiora nomina secundum He-
braicam et Graecitatis linguam, nec secundum numerum literarum, nec secundum supputationem Bconveniunt figmento eorum, manifesta est de reliquis impudenter extorta supputatio. author, and rendered by the translator quidem, and offers the following con jecture ; scriplum namque olim fuisx, xx dua, indeque perperam, X quce, according to the arithmetical value of the Greek letters, quindecim.
That which is next stated with respect to factum ptiio.
4 The Clekm. reading, al. quadam. writing from the left and from the right, I think applies solely to the numerical 3 unigenitvs, in allusion to the Hebrew term TIT.
The solution offered, p. 334, letters, which may follow in any order, and the sum will still be the same, 'lt5w or *E!>1are equally 216.
The same is n. 4, agrees also with the syllabification of this word.
According to iU pro potentially true of Greek numerals, but nunciation it contains two consonants not with Roman numerals, where it vocalised, and one unvocalmd, i.e. ia, hi, d.
Similarly in the case of makes a wide difference whether we write IX. or XI., XIX. or XXI.
&c.
We Baruch, I would consider
to be an may bear in mind, that although IbbNjECB wrote in Greek, those to whom entire letter as ha ;
a second letter as ru ; and "| as having no vowel sound accompanying it to be only a half letter. he wrote were more familiar with the Roman notation in the common affairs of life than with the Greek.
Ideo again There is a reference to Phil. ii. 9, Rom. ix.5, and cf. John iii. 31.
TheApostle's words in 2 Thess. ii. 4 would also seem represents St& tovto, a false reading perhaps for Sitt rofauiv {t(cv ypap.fidrwv to have crossed the writer's mind.
The '\ciTovpytKwv), the Greek text continuing, word nomen is omitted by Gkabe.
4 ftrmiora, Kvpithrcpa.
5 conveniunt seems to have been Kal 6(4 Tofirojv <£ fib> ko.t &ko\ov61ov ypitpovffi dtrirep xal ijfict!.
K. r. X.
1 Grabe has an ingenious note, but adopted by editors from the margin of he does not solve the difficulty contained the Erasmian editions of 1526 and 1528; in the sentence, scrihuntur . . . prima: ; but it would be quite consistent with the translator's usual want of discrimi neither is there any apparent necessity for specifying the number of letters in nation, that nomina .... contend should have been written down for ivbixara — the Hebrew alphabet ; he gives as the reading of the Voss.
MS. decern, qua- &Ko\ov6ei.
LEX NON EST TYPO.
LIB. II. xxxv.
OB. II. xli.
CAP. XXXV.
MxlwSIL Quoniam secundum Legem neque imagines, neque figures exsistunt Plenitudinis ipsorum, sed nec figures esse possunt. a. i«5. Etenim ex lege, eligentes qusecunque concurrunt sectae eorum numero, tentant violenter probationes facere.
Si autem erat pro positus Matri eorum, sive Salvatori, per Demiurgum typos eorum quae sunt in Pleromate ostendere, in verioribus et sanctioribus m. i5i. fieri typos fuissent operati : et maxime autem in ipsa area testamenti, *per quam et omne tabernaculum testimonii compositum est.
Facta est autem Iiecc, longitudo quidem ejus cubitis duobus Exod. xxv.
et dimidio, latitudo autem ejus uno cubito et dimidio, et altitudo cubito uno et dimidio: numerus autem iste cubitorum in nullo convenit figmento eorum, per quern maxime typus ostendi debuit.
Et propitiatorium autem similiter in nullo convenit expositionibus Exod.xxv. eorum.
Adhuc autem et mensa propositionis duobus cubitis Exod. xxv. longitudo, et unius cubiti latitudo, altitudo autem ejus unius cubiti et dimidii.
Haec ante sancta sanctorum, per quae ne una quidem quantitas numeri significantiam quaternationis, sive octonationis, aut reliqui Pleromatis eorum continet.
Quid autem candelabrum ExodXItv2 septem quidem habens calamiscos, lucernas autem septem? etsi quidem secundum typum facta fuissent, calamiscos octo totidemque lucernas habere debuit, ad typum primse octonationis, quse prsefulget in jEonibus, et illuminat omnem plenitudinem.
3Atria Exod. xxvi.l. autem decern exsistentia diligenter numeraverunt, typum ea dicentes decern iEonum ; pelles autem jam non numeraverunt secundum Exod.xxvi.7. numerum undecim factas.
Sed neque ipsorum atriorum magnitudinem mensi sunt, viginti et octo cubitorum longitudinem unumExod.xxvi.2. quodque atrium habens.
Et columnarum longitudinem factam decern cubitorum exponunt propter decadem iEonum.
Latitudo B*od. xxvi. autem unius et dimidii cubiti erat uniuscujusque columnw, non 1 At' not of the but the question at present propter quam redden debuisfjv is lights, but of the calamitci. let Interpres.
Gbabe. atria.
Qrcecam vocem ai\alat hie septem.
Non septem sed sex cala-
a paulo post vertere debuisset Interpres minoo8 refert Moses Exod. xxv.
31 et 33, et cum VtUgata cortinas sive vela. Massuet.
The Clebmont and Voss.
MSS. are totidemque Irenceum scripsisse, adversativa autem indicat. Gbabe.
Massuet clearly in error, having altaria. reckons the central light as the seventh,
DE QUINIONE LiB.ii.xxxY. jam exponunt, neque numeruni omnium columnarum, neque sera- "xw"!1' mm earum> quoniam non communicat argumento eorum.
Quid autem oleum unctionis, quod omne tabernaculum sanctificavit ?
2«Fortasse latuit Salvatorem, aut dormiente Matre eorum Demiurgus a semetipso de pondere praecepit : unde et dissonat ad Kx<xi. xxx.
Pleroma eorum, 1smyrnae quidem habeiiB siclos quingentos: ireos d, cinamomi ccl, calamisci ccl, et super h;cc oleum, ita ut ex Exod. xxx. quinque "commixtionibus subsistat.
Et incensum autem similiter 34 et acq.
J * . de stacte, et ungula, et galbano, et hedyosmo, et thure, qua; in nullo communicare possunt neque comniixtionibus, neque pondere, argumento eorum.
CAP. XXXVI.
Quomodo omnis numerus constare potest ex Scripturis, et typus dici omnis argumenti: de diebus, et horis, et mensibus, etvocabulis, etsyllabis; deAmen, etnonaginta novem ovibus, ex quibus una periit et inventa est; et quoniam non possit constare per numeros Veritas.
Irrationabile est ergo et omnino rusticanum, in sublimibus °quidem et elegantioribus legis non servatos esse typos : in caeteris autem, sicubi aliquis numerus concurrit cum his qua? ipsi dicunt, typus esse asseverare eorum quae sunt in Pleromate, cum omnis numerus multifarie in scripturis sit positus
: ita ut possit qui velit, non solum octonationem et decadem et duodecada, sed quemlibet ex scripturis constituere numerum, et hunc typum esse "commentati a se erroris.
Quia autem hoc verum est, numerus iste qui quinque dicitur, in nullo communicans argumento eorum, nec concurrens figmento eorum, nec conveniens eis ad typicam eorum quae sunt in Matt. xiv. i9, pieromate demonstrationem, ex scripturis sic suscipiet probatioMarc.vi.4i, nem g0ter nomen quinque literarum, et Pater autem habet Luc. ix. i3, qUjnque literas ; sed et 4Agape sunt literae quinque, et Dominus ' noster panes quinque benedicens, satiavit hominum quinque millia:
1 tmyrnce Jfcc.
For these various * rrjt wpay/iaTcvonbris Si avrtiv Apiifiara, see Feuardent. in Grade. x-XdV^s.
* commutionibut.
Instead of the 4 The Arund. and Merc. ii. MSS. next word, the writer of the Clerh. have nomen, the Clerm. non.
Perhaps MS., losing his place, concludes with, the Greek had, d\X4 icol roDfona 'AyaiHi neque pondere argumento eorum. ypd/ji,uaTd lari Wire.
NIL FACIUNT
H^RETICI.
sapientes virgines a Domino sunt quinque dictae; etstultse similiter LJBvir?quinque.
Iterum quinque viri cum Domino fuisse dicuntur, quando G^gg I"1' testimonio Patris occurrit, scilicet Petrus, et Jacobus, et Johannes, xxlv' 4et Moyses, et Helias; quintus autem ingressus Dominus ad Mitt.™!* mortuam puellam, suscitavit earn:
Nullum enim, inquit, permkit h„c. ix. 2, 4. intrare, nisi Petrum, et Jacobum et patrem et matrem puellw.
■•».
I .
...
LUC. Till. 51.
Hie dives apud inferos habere se quinque fratres dixit, ad quos Luc- *v'-21)unum ire rogat ex mortuis resurgentem.
Natatoria piscina quinJoh. t. 2. que habebat j>orticus, unde Dominus paralyticum sanum in suam domum ire prsecepit.
Et2ipse habitus crucis, fines et summitates 152. habet quinque, duos in Iongitudine, et duos in latitudine, et unum in medio, in quo requiescit qui clavis affigitur.
Unaquseque manus nostra digitos quinque habet ; sed et sensus habemus quinque : et
quae in nostris sunt visceribus, in quinque possunt numerari, cor, et liepar, pulmones, splen, et renes.
Adhuc etiam totus homo in hunc numerum potest dividi, caput, pectus, venter, femora, pedes.
Quinque setates transit humanum genus : primum infans, deinde puer, deinde parvulus, et posthaec juvenis, sic deinde senior.
quinque libris legem populo Moyses tradidit.
Unaquseque ta bula quam accepit a Deo, 'prcecepta habebat quinque.
Velamen 1 & John is overlooked. into two tables each containing five; so Josephus, Ant. m. 6; and 'EH in his a A Justino Mariyre hoc sane accepisse videtur Irenams, utpote qui in Dial, commentary on Exod. xxxi.
18, says, miC \nV\W VnC, Tlieyvxre both equal.
Philo in the same way places the fifth mm Tryphone pay.
318, crucem his descripsit verbis:
6pihov ydp tort to 9p !-v\op commandment at the foot of the first (arreciarivs stipes) &<p' ov {art to avdrratable, but he considers it as a link of tov p.ipos els tctyas imepyppAvov (vertex cui impinrfitur titulus aut causa mortis) connexion between the two tables ; his words are, Meri Si to. ircpl rrjs ifSs6p.ns Srav to i\Ko £6\ov vpooapp-oaBri, Kal 7rapa77AX«i' wip-rrov irapdyyeXpia, rb iKaripuQiv d>stcipara t$ frl K^pari irapfTrcpl tQv yoviuv rip-ip, ri^w airrtp Soit £cvyp.iva to.
5/tpa Qalvr/rai (transversum tignum, quod quasi brachia crucis facit) Kal to iv T<^ fUfftfi irnyvvp,evov, ws Ktpas t6 p.ed6piov Svolv wevrdbwv.
TeXewaTov yap on TTjs irporipas, ivo? ra lepwrara Tpbs ra tt4vt€, Kal Ty bevripa ovvdiTTei Kal avrb flexor iorlv, £<p' t? 4voxovvTai irepiexpfon ra xpbs dvOp&irovs SUaia. ol o-ravpovpevoi.
Quie ultima verba Scaliwy ol/icu, tooc* twv yoviwv 6', ger in Animadversionibus ad Euseb. p. atrtov ij 118, ita Latine transtulit: et quod in tpvait ddavdrov Kal Smrrijs ova las (oiKev etvai p.e66ptoV Bvnrrjs p.iv, 5i4 ripi irpdt medio stipite impactum est, ipsum quoque instar cornu eminet, cui insidunt et vecivOpwirovs Kal ra &Xka f<2a avyyitantur ii qui cruei affigwntur.
Unde plura veiav, xal to tov aiipMTOt Mxvpov' idavdrov 8e, dia rijv tov yevvqv irpbs de crucis struetura et partibus ctfmmentatitr.
Grade.
Qebv rbv yevinjrty twv SXaiv l^opLolw- • Ib.en.su3 here follows the ancient Jewish division of the commandments oiv. it. twv SeKaXoylwv.
The Church of Christ has always followed the
INCONSTANTES
EORUMDEM lib. ii. sanctum sanctorum cooperiens 'columnas habebat quinque.
Et xxx vi* 2.
* °m ass u'' h°l°causti altare, altitudo [latitudo] ejus erat quinque cubitorum.
*xiT4 Sacerdotes in eremo electi sunt quinque, scilicet Aaron, Nadab, E*od ixvi.
Abiud, Eleazar, et Itbamar.
Talaris, et logium, et reliqua f,xe« sacerdotalis compositio de quinque contexta sunt : habebant enim lixod. xitviii. aurum, et hyacinthum, et purpuram, et coccinum, et byssum.
Exod. xxviii. Et quinque reges Amorrhseorum in speluncis concludens Jesus jo*.x. 17et Nave, capita eorum inculcari dedit populo.
Et alia quoque multa millia hujusmodi, et in hoc numero, et in quo quis voluerit, sive ex
Scripturis, sive ex subjacentibus naturae operibus colligere potest : et non jam ob hoc quinque iEonas esse dicimus super Demiurgum, nec quinionem quasi ut divinam rem aliquam consecramus, nec instabilia, nec deliramenta per vanum istum laborem confirmare tentamus, neque creaturam bene aptatam a Deo cogimus male in
typos non exsistentium transferri, et impia et nefaria dogmata introducere, cum detectio et eversio ab omnibus sensum habentibus possit exsistere.
Quis enim concedat eis ccclxv tantum dies habere an num, ut sint duodecim menses e triginta diebus in typuni duodecim iEonum, dissimiU et typo exsistente ? Illic enim unusquisque ^Eonum tricesima pars est universi Pleromatis, mensis autem duodecima pars anni ab ipsis esse dicitur.
Si quidem annus in triginta divideretur, et mensis in duodecim, conveniens putaretur typus esse mendacio eorum.
Nunc autem in contrarium Pleroma quidem eorum in triginta dividitur, pars autem ejus aliqua in duo decim : hie autem omnis quidem annus 2in duas [duodecim] dividitur partes, pars autem ejus aliqua in triginta.
Insulse itaque Salvator mensem quidem universi Pleromatis typum fecit fieri, annum autem ejus quae in Pleromate est duodecadis : magis enim conveo. m niebat annum quidem in triginta dividere, sicut et totum Pleroma; mensem autem in duodecim, sicut et sunt in Pleromate eorum iEones.
Et illi quidem omne Pleroma in tres dividunt, id est, in octonationem, et decadem, et duodecadem.
Hie autem annus in quatuor dividitur, id est, vernum, scstatem, autumnum, et number of columns before the door of obvious division of placing four com the tabernacle, Exod. xxvi.
37, instead mandments in the first table, and six in of the columns that separated off the the second.
The reader may consult the long note of Gallasius in Grade's Holy of Holies, v. 31.
3 in duas, the translator's XII. by edition.
1 IitENAUS by mistake describes the mutilation having appeared as 11.
RATIONES.
hyemem.
Sed neque menses, quos dicunt typum esse tricenarii, lib. ir. prsefinitive triginta habent dies, sed alii quidem plures, alii autem gr.il »'|'minus, 1eo quod quinque dies superponantur eis.
Et dies autem anon semper prsefinitas 2duodecim habet horas, sed a novem usque ad quindecimam ascendit, et iterum a quindecima in novem descendit.
Non jam propter triginta iEonas facti sunt menses triginta dierum ; alioquin haberent prsefinitas tricenarias dies : neque iterum dies horum, ut duodecim iEonas per duodecim horas figurarent : haberent enim et ipsi prscfiguratas semper duodecim horas.
Adhuc autem materialia 3sinistram vocantes, et ex ne cessitate quae sunt sinistrse in corruptionem cedere dicentes, et Salvatorem venisse ad ovem perditam, ut earn transferat ad
1 The difference of five unita between spiritual principle was dextral, and the material sinistral, was derived from Plato, by whom the former was called the solar year of
days and the astronomical period of 360 degrees, was rairri, the latter Bdrepov ; and he says in accounted for by the Egyptians in one of those highly poetical myths that be the Timceus, p. 36, in speaking of the for mation of the mundane soul, tt]v /lev 5j) tray, more surely than anything else, the ravTod, Kara ir\tvpav iirl 5e£ia irtprljyaye, rty 5i dartpov, Kara 8idfi€Tpov iir' apiaEgyptian origin of much of the Greek mythology.
Plltabch records the fol repd.
The same notion was imported into the Cabbala of Rabbinical theology. lowing story ; that Rhea being enceinte from her intercourse with Kronos, See p. 161, ».
Plato's theory of the aroused the jealousy of Helios, who laid her under a ban, and he denied her mundane soul has something in common with the Chaldaic astrology j and in the Gnostic system, the Good Principle was, the use of any month or year for her accouchement.
Whereupon Hermes be in amoral sense, as diametrically opposed friended her, and having won of Selene at dice the seventieth part (for t5 ifibois, in to the Principle of evil, as Nadir fAi)KooTbi> we ought, perhaps, to read to an astronomical sense, to Zenith, or as q/3") of every day, he formed from these to the left.
Hence HlPPOthe right is winnings five entire days and interca LTTUS explains these right and left lated them at the end of the 360.
These powers of the Gnostic systems in the five days were celebrated by the Egyp following manner iWiryopovmes tt/p : tians as the yev($\ia of their principal StarayTjv twv dffTpoX&ywv, to p.h> Kbrpop gods.
Osiris was born upon the first, oiovel 8ebv Kal p.ovdSa Kal Ki'iptov ttjs tt(£the Lord of all.
On the second Arueris, ff7]s ytvioews inroTUTrovmes, to 5£ dn6KXi/ta ipiaripov, r))v Si liraiiatpopav the Egyptian Apollo.
The third was dedicated to Typhon, the fourth to Isis, 6fi-i6v.
'Orav oiV rots ypdp.pa.aiv aiSruii' and the last to Nephthys, the Aphro (vtvx&v T« Sivap.iv tvplaicn nap' airoU dite or Nike of Egyptian mythology.
Plut. Is. el Os.
12. dpiorfpav, dvarpex^oj iirl to nivrpov Kal to ixiicXifia Aral rfyp \eyopJvjjv Sc£iap fj a See p.
167, notes 1 and 3.
The Kal 6^erat\ aa- [1. dvatpopav, Karo^ertu tpus vdffav avruv T^v irpaynanlav darpohours of light are calculated for the lati
\oyiKT]v SiSaeKaXlav Ka0e<TTwffav.
Phil. tude of Lyons. v.
15.
C'f. Epiphan. liar, xxxii.
3 See pp. 42, 51.
The idea that the
VOL.
IN SINISTRAM
SUPPUTATIO.
lib. ii. dextram, id est ad illas quae sunt salutis nonaginta et noveni xxxvi. 4.
° 'nAskii'!' oves'
1use non perierunt, sed in ovili permanserunt, sinistra ""v" 6' manus exsistentes, Mevamen non esse salutis consentire eos necesse m. i-'j. est.
Et hoc quod non similiter eundem numerum habet, cogentur sinistra?, id est corruptionis confiteri
: et hoc nomen quod Greece dicitur Agape, secundum Gisecorum literas, per quas apud eos supputatio signatur, nonaginta et tres numerum habens, similiter sinistrie manus levamen est : et Ahihia quoque similiter secundum supradictam rationem sexaginta quatuor numerum habens, in parte materialium subsistit : et omnia omnino qusecunque sancto rum nomina non adimplent numerum centum, sed sinistra tantum habent numeros, corruptibilia et materialia esse confiteri cogentur.
CAP. XXXVII.
Ostensio quod nec secundum formam Pleromatis eorum facta sint quce facta, neque rursus vane et prout cvenit.
Si quis autem ad haec dixerit, Quid ergo?
2an vanum est, et ut provenit et nominum positiones sunt, et Apostolorum electio, et Domini operatio, et eorum quas facta sunt compositio ? Dicemus eis, Non quidem ; sed magna cum sapientia et diligentia ad liquidum apta et ornata omnia a Deo facta sunt, et antiqua et qusecunque in novissimis temporibus Verbum ejus operatum est, et debent ea, non numero 3 xx sed subjacenti copulare argumento, sive rationi : o. ig&
1 levamen, iviitavaw.
Sinistra: manus alluding to a custom among the ancients of summing the numbers below 100 by various positions of the left hand and non esse salutis.
Mabsdet takes levamen with the preceding words, and says, nihil aliud est quam sinistra manus Icvatw.
But the Valentinian ii/iiravtris was in parte materialium.
Cf. p. 59. s an vanum est, Gr.
/17) xevoy ko! ws rvxbv, nal 6voh&tuv 04<rm tltrlr ; the same form recurs, p. 346.
Perhaps est had its origin from et following.
3 The numeral XX creates a diffi culty, or, as Massuet prints its fingers; 100 and upwards being rec koned by corresponding gestures of the right hand.
See p.
161, note 3.
The ninety and nine sheep, therefore, that remained quietly in the fold, were sum med upon the left hand, and Gnostics professed that they were typical of the xxx.
Possibly this may be the more correct it, true spiritual seed ; but Scripture always places the workers of iniquity on the left hand, and in the Gnostic theory the evil principle of matter was sinistral, of reading, as representing the initial A the Greek original having been, Kal 6<ptl\ovatv airra, ov Tt$ dpiSfitp rdv A, a\\a 7-5 imoKeiixevn awapubrreiv inro$eA070S ; therefore, necesse est eos, sinistra manus exsistentes, consentire leramen {dvdtravtriv) <rei, ijroi \6y<p.
The MSS. have xx.