---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 2 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/2/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 2. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/2/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 2. Genesis · 2 of 21

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/2/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/2/#p-N

[¶0] As to The Messiah, no single prophet gives a complete view of Him: this is made up of the various aspects of Him in different prophecies combined; just as His life in the Gospels is one under a fourfold aspect. In the first part of Isaiah, addressed to the whole people, the prominent idea is His triumph, as King, the design being there to remove their fears of the surrounding nations; in the second, addressed to the elect remnant, He is exhibited as Prophet and Priest, Himself being the sacrifice.

### Introduction to Prophets of the Restoration

[¶2] by A. R. Faussett

[¶3] The prophetic gift existed long before the prophetic office was instituted. Thus Enoch had the former (Jude 14); so Abraham is called a prophet ([Ge 20:7]) as are also the patriarchs ([Psa 105:15]). The office was first instituted under the Mosaic economy; but even then the gift was not always connected with the office; for example, Daniel was endowed largely with the gift, but was never called to the office, as living in a heathen court where he could not have exercised it. So David ([Mt 13:35]; ). Hence the writings of both are classed with the Hagiographa, not with the prophets. Moreover, though the office ceased with the close of the Old Testament dispensation, the gift continued, and was among the leading charisms of the New Testament Church. "Prophet" (in Hebrew, from a root, "to gush out like a fountain") meant one acting as spokesman for another ([Ex 7:1]); so, one speaking authoritatively for God as interpreter of His will. "Seer" was the more ancient term ([1Sa 9:9]), implying that he spake by a divine communication presented either to his senses or his mind: as "prophet" indicated his authority as speaking for God.

[¶4] Christ was the only fountain of prophecy ([1Pe 1:11]; [Re 19:10]; also [Ac 16:7], the oldest reading, "the Spirit of Jesus"), and declared God's will to men by His Holy Spirit acting on the minds of the prophets. Thus the history of the Church is the history of God's revelations of Himself in His Son to man. The three divisions of this history, the Patriarchal, the Mosaic, and the Christian dispensations, are characterized each by a distinct mode of God's manifestations--that is, by a distinct form of the prophetic gift. (1) The theophanic mode characterizes the Patriarchal dispensation: God revealing Himself in visible appearances, or theophanies. (2) The theopneustic mode, the Mosaic: God revealing Himself through God-inspired men. (3) The theologic mode, the Christian: God revealing Himself, not merely at intervals as before, but permanently by inspired writings ("the oracles of God," [1Pe 4:11]).

[¶5] In the first or patriarchal age, men work no miracles, unlike all other primeval histories, which abound in miracles wrought by men: a proof of genuineness. All the miracles are wrought by God without man's intervention; and the divine communications are usually by direct utterance, whence the prophetic gift is rare, as God in this dispensation only exceptionally employs the prophetic agency of men in it: only in [Ge 20:7], is the term "prophet" found. In the second or Mosaic dispensation, God withdraws Himself more from direct communication with man and manifests Himself through human instruments. Instead of working miracles directly, Moses, Joshua, &c., are His agents. So in His communications He speaks not directly, but through Moses and his successors. The theocracy needed a new form of prophetic gift: God-inspired (theopneustic) men must speak and act for God, the Head of the theocracy, as His administrators; the prophetic gift is therefore now connected with the prophetic office. These prophets accordingly are acting, not writing, prophets. The latter did not arise till the later ages of this second dispensation. Moses acted as a legislator; Joshua, the Judges, and Samuel as executive prophets; David and Solomon as devotional prophets. Even in the case of the writing prophets of the latter half of the Mosaic dispensation, their primary duty was to speak and act. Their writing had reference more to the use of the New Testament dispensation than to their own ([1Pe 1:12]). So that even in their case the characteristic of the Mosaic dispensation was theopneustic, rather than theologic. The third, or Christian dispensation, is theologic, that is, a revelation of God by inspired writings. Compare [1Pe 4:11]; [2Pe 1:16-21], where he contrasts "the old time" when "holy men spake by the Holy Ghost" with our time when we have the "sure word of prophecy"; or, as it may be translated, "the word of prophecy confirmed [to us]." Thus God now reveals His will, not by direct theophanies, as in the first dispensation; not by inspired men, as in the second; but by the written word which liveth and abideth for ever (as opposed to the desultory manifestations of God, and the noncontinuance in life of the prophets, under the two former dispensations respectively, [1Pe 1:23]; [2Pe 3:2], ). The next form shall be the return of the theophanic manifestations on earth, in a more perfect and abiding form than in the first age ([Re 21:3]).

[¶6] The history of the prophetic office under the Mosaic dispensation falls into three divisions. (1) The first ends with the age of Samuel and has no regular succession of prophets, these not being needed while God Himself ruled the people without an hereditary executive. (2) The second period extends from Samuel to Uzziah, 800 B.C., and is the age of prophets of action. Samuel combined in himself the three elements of the theocracy, being a judge, a priest, and a prophet. The creation of a human king rendered the formal office of prophet more necessary as a counterpoise to it. Hence the age of the kings is the age of the prophets. But at this stage they were prophets of action, rather than of writing. Towards the close of this second period, the devotional and Messianic prophecies of David and Solomon prepared the way for the third period (from 800 B.C. to 400 B.C.), which began under Uzziah, and which was the age of written prophecy. (3) In this third period the prophets turn from the present to the future, and so the Messianic element grows more distinct. Thus in these three shorter periods the grand characteristics of the three great dispensations reappear. The first is theophanic; the second, theopneustic; and the third, theologic. Just as the great organic laws of the world reappear in smaller departments, the law of the tree developing itself in miniature forms in the structure of the leaf, and the curve of the planet's orbit reappearing in the line traced by the projected cannon ball [Moore].

[¶7] Samuel probably enacted rules giving a permanent form to the prophetic order; at least in his time the first mention occurs of "schools of the prophets." These were all near each other, and in Benjamin, namely, in Beth-el, Gilgal, Ramah, and Jericho. Had the prophet been a mere foreteller of events, such schools would have been useless. But he was also God's representative to ensure the due execution of the Mosaic ritual in its purity; hence arose the need of schools wherein to study that divinely ordained institution. God mostly chose His prophets from those thus educated, though not exclusively, as the cases of Amos ([Am 7:14]) and Elisha ([1Ki 19:19]) prove. The fact that the humblest might be called to the prophetic office acted as a check to the hereditary kingly power and a stimulus to seeking the qualifications needed for so exalted an office. The Messianic Psalms towards the close of this second period form the transition between the prophets of action and the prophets of word, the men who were busy only with the present, and the men who looked out from the present into the glorious future.

[¶8] The third period, that from Uzziah to Malachi, includes three classes of prophets: (1) Those of the ten tribes; (2) Those of the Gentiles; (3) Those of Judah. In the first class were Hosea and Amos. Few of the writing prophets belonged to Israel. They naturally gathered about the seat of the theocracy in Judah. Hence those of the ten tribes were mostly prophets of action. Under the second class fall Jonah, Nahum, and Obadiah, who were witnesses for God's authority over the Gentile world, as others witnessed for the same in the theocracy. The third class, those of Judah, have a wider scope and a more hopeful, joyous tone. They fall into five divisions: (1) Those dwelling in Judah at the highest point of its greatness during its separate state; namely, the century between Uzziah and Hezekiah, 800-700 B.C., Isaiah, Joel, and Micah. (2) The declining period of Judah, from Manasseh to Zedekiah, for example, Zephaniah and Habakkuk. (3) The captivity: Jeremiah. (4) The exile, when the future was all that the eye could rest on with hope; for example, Ezekiel and Daniel, who are chiefly prophets of the future. (5) The restoration: to which period belong the three last writing prophets of the Old Testament, Haggai, Zechariah, and Malachi. John the Baptist long subsequently belonged to the same dispensation, but he wrote nothing ([Mt 11:9-11]); like Elijah, he was a prophet of action and preaching, preparing the way for the prophets of word, as John did for the Incarnate Word.

[¶9] To understand the spirit of each prophet's teaching, his historical position and the circumstances of the time must be considered. The captivity was designed to eradicate the Jews' tendency to idolatry and to restore the theocratic spirit which recognized God as the only ruler, and the Mosaic institutions as His established law, for a time until Messiah should come. Hence the prophets of the restoration are best illustrated by comparison with the histories of Ezra and Nehemiah, contemporaries of Malachi.

[¶10] Of the three prophets of the restoration, two, Haggai and Zechariah, are at the beginning of the period, and the remaining one, Malachi, is at the close. The exile was not one complete deportation of the people, but a series of deportations extending over a century and a half. So the restoration was not accomplished at once, but in successive returns extending over a century. Hence arises the different tone of Haggai and Zechariah at its beginning, and of Malachi at its close. The first return took place in the first year of Cyrus, 536 B.C.; 42,360 persons returned under Shesh-bazzar or Zerubbabel and Joshua ([Ezr 2:64]). They built an altar and laid the foundations of the temple. They were interrupted by the misrepresentations of the Samaritans, and the work was suspended for fourteen years. The death of Smerdis gave an opportunity of renewing the work, seventy years after the destruction of the first temple. This was the time when Haggai and Zechariah arose, the former to incite to the immediate rebuilding of the temple and restoration of the Mosaic ritual, the latter to aid in the work and to unfold the grand future of the theocracy as an incentive to present labor. The impossibility of observing the Mosaic ritual in the exile generated an anti-theocratic indifference to it in the young who were strangers to the Jerusalem worship, from which the nation had been debarred for upwards of half a century. Moreover, the gorgeous pomp of Babylon tended to make them undervalue the humble rites of Jehovah's worship at that time. Hence there was need of a Haggai and a Zechariah to correct these feelings by unfolding the true glory of the theocratic institutions.

[¶11] The next great epoch was the return of Ezra, 458 B.C., eighty years after the first expedition under Zerubbabel. Thirteen years later, 445 B.C., Nehemiah came to aid Ezra in the good work. It was now that Malachi arose to second these works, three-fourths of a century after Haggai and Zechariah. As their work was that of restorers, his was that of a reformer. The estates of many had become mortgaged, and depression of circumstances had led many into a skeptical spirit as to the service of God. They not only neglected the temple of worship, but took heathen wives, to the wrong of their Jewish wives and the dishonor of God. Therefore, besides the reformation of civil abuses and the rebuilding of the wall, effected through Nehemiah's exertions, a religious reformer was needed such as was Ezra, who reformed the ecclesiastical abuses, established synagogues, where regular instruction in the law could be received, restored the Sabbath, and the Passover, and the dignity of the priesthood, and generated a reverence for the written law, which afterwards became a superstition. Malachi aided in this good work by giving it his prophetical authority. How thoroughly the work was effected is proved by the utter change in the national character. Once always prone to idolatry, ever since the captivity they have abhorred it. Once loving kingly rule, now contrary to the ordinary course of history, they became submissive to priestly rule. Once negligent of the written Word, now they regarded it with reverence sometimes bordering on superstition. Once fond of foreign alliances, henceforth they shrank with abhorrence from all foreigners. Once fond of agriculture, now they became a trading people. From being pliable before, they now became intensely bigoted and nationally intolerant. Thus the restoration from Babylon moulded the national character more than any event since the exodus from Egypt.

[¶12] Now the distinction between Judah and the ten tribes of Israel disappears. So in the New Testament the twelve tribes are mentioned ([Ac 26:7]; [Jas 1:1]). The theocratic feeling generated at the restoration drew all of the elect nation round the seat of the theocracy, the metropolis of the true religion, Jerusalem. Malachi tended to promote this feeling; thus his prophecy, though addressed to the people of Jerusalem, is called "the word of the Lord to Israel" [Mal 1:1].

[¶13] The long silence of prophets from Malachi to the times of Messiah was calculated to awaken in the Jewish mind the more earnest desire for Him who was to exceed infinitely in word and deed all the prophets, His forerunners. The three prophets of the restoration being the last of the Old Testament, are especially distinct in pointing to Him who, as the great subject of the New Testament, was to fulfil all the Old Testament. CHRONOLOGICAL TABLE OF THE PARABLES OF CHRIST. by David Brown

[¶14] Parables. Where Spoken. Where Recorded. The two debtors [Capernaum] [Lu 7:40-43]. The strong man armed Galilee [Mt 12:29]; [Mr 3:27]; [Lu 11:21], . The unclean spirit Galilee [Mt 12:43-45]; [Lu 11:24-26]. The sower Seashore of Galilee [Mt 13:3-9, 18]-; Mr 4:3-9, 14-; [Lu 8:5-8, 11]-. The tares and wheat Seashore of Galilee Mt 13:24-30, 36-43. The mustard seed Seashore of Galilee [Mt 13:31], ; [Mr 4:30-32]; [Lu 13:18], . The seed growing secretly Seashore of Galilee [Mr 4:26-29]. The leaven Seashore of Galilee [Mt 13:33]; [Lu 13:20], . The hid treasure Seashore of Galilee [Mt 13:44]. The pearl of great price Seashore of Galilee [Mt 13:45], . The draw net Seashore of Galilee [Mt 13:47-50]. The unmerciful servant Capernaum [Mt 18:21-35]. The good Samaritan Near Jerusalem [Lu 10:29-37]. The friend at midnight Near Jerusalem [Lu 11:5-8]. The rich fool Galilee [Lu 12:16-21]. The barren fig tree Galilee [Lu 13:6-9]. The great supper Perea [Lu 14:15-24]. The lost sheep Perea [Mt 18:12-14]; [Lu 15:3-7]. The lost piece of money Perea [Lu 15:8-10]. The prodigal son Perea [Lu 15:11-32]. The good shepherd Jerusalem [Joh 10:1-18]. The unjust steward Perea [Lu 16:1-8]. The rich man and Lazarus Perea [Lu 16:19-31]. The profitable servants Perea [Lu 17:7-10]. The importunate widow Perea [Lu 18:1-8]. The Pharisees and publicans Perea [Lu 18:9-14]. The laborers in the vineyard Perea [Mt 20:1-16]. The pounds Jericho [Lu 19:11-27]. The two sons Jerusalem [Mt 21:28-32]. The wicked husbandmen Jerusalem [Mt 21:33-44]; [Mr 12:1-12]; [Lu 20:9-18]. The marriage of the king's son Jerusalem [Mt 22:1-14]. The ten virgins Mount of Olives [Mt 25:1-13]. The talents Mount of Olives [Mt 25:14-30]. CHRONOLOGICAL TABLE OF THE MIRACLES OF CHRIST. by David Brown

[¶15] On the order of some of our Lord's Miracles and Parables, the data being scanty, considerable difference obtains.

[¶16] Miracles. Where Wrought. Where Recorded. Water made wine Cana [Joh 2:1-11]. Traders cast out of the temple Jerusalem [Joh 2:13-17]. Nobleman's son healed Cana [Joh 4:46-54]. First miraculous draught of fishes Sea of Galilee [Lu 5:1-11]. Leper healed Capernaum [Mt 8:2-4]; Mark 1:40-45; [Lu 5:12-15]. Centurion's servant healed Capernaum [Mt 8:5-13]; [Lu 7:1-10]. Widow's son raised to life Nain [Lu 7:11-17]. Demoniac healed Capernaum [Mr 1:21-28]; [Lu 4:31-37]. Peter's mother-in-law healed Capernaum [Mt 8:14], ; [Mr 1:29-31]; [Lu 4:38], . Paralytic healed Capernaum [Mt 9:2-8]; [Mr 2:1-12]; [Lu 5:17-26]. Impotent man healed Jerusalem [Joh 5:1-16]. Man with withered hand healed Galilee [Mt 12:10-14]; [Mr 3:1-6]; [Lu 6:6-11]. Blind and dumb demoniac healed Galilee [Mt 12:22-24]; [Lu 11:14]. Tempest stilled Sea of Galilee [Mt 8:23-27]; [Mr 4:35-41]; [Lu 8:22-25]. Demoniacs dispossessed Gadara [Mt 8:28-34]; [Mr 5:1-20]. Jairus' daughter raised to life Capernaum [Mt 9:18-26]; [Mr 5:22-24]; [Lu 8:41-56]. Issue of blood healed Near Capernaum [Mt 9:18-26]; [Mr 5:22-24]; [Lu 8:41-56]. Two blind men restored to sight Capernaum [Mt 9:27-31]. Dumb demoniac healed Capernaum [Mt 9:32-34]. Five thousand miraculously fed Decapolis [Mt 14:13-21]; [Mr 6:31-44]; [Lu 9:10-17]; [Joh 6:5-14]. Jesus walks on the sea Sea of Galilee [Mt 14:22-33]; [Mr 6:45-52]; [Joh 6:15-21]. Syrophoenician's daughter healed Coasts of Tyre and Sidon [Mt 15:21-28]; [Mr 7:24-30]. Deaf and dumb man healed Decapolis [Mr 7:31-37]. Four thousand fed Decapolis [Mt 15:32-39]; [Mr 8:1-9]. Blind man restored to sight Bethsaida [Mr 8:22-26]. Demoniac and lunatic boy healed Near Cæsarea Philippi [Mt 17:14-21]; [Mr 9:14-29]; [Lu 9:37-43]. Miraculous provision of tribute Capernaum [Mt 17:24-27]. The eyes of one born blind opened Jerusalem [Joh 9:1-41]. Woman, of eighteen years' infirmity, cured [Perea.] [Lu 13:10-17]. Dropsical man healed [Perea.] [Lu 14:1-6]. Ten lepers cleansed Borders of Samaria [Lu 17:11-19]. Lazarus raised to life Bethany [Joh 11:1-46]. Two blind beggars restored to sight Jericho [Mt 20:29-34]; [Mr 10:46-52]; [Lu 18:35-43]. Barren fig tree blighted Bethany [Mt 21:12], [13, 18], ; [Mr 11:12-24]. Buyers and sellers again cast out Jerusalem [Lu 19:45], . Malchus' ear healed Gethsemane [Mt 26:51-54]; [Mr 14:47-49]; [Lu 22:50], ; [Joh 18:10],. Second draught of fishes Sea of Galilee [Joh 21:1-14]. CHRONOLOGICAL TABLE OF THE PRINCIPAL EVENTS CONNECTED WITH THE LIFE OF THE APOSTLE PAUL. by David Brown

[¶17] Certainty in these dates is not to be had, the notes of time in the Acts being few and vague. It is only by connecting those events of secular history which it records, and the dates of which are otherwise tolerably known to us--such as the famine under Claudius Cæsar ([Ac 11:28]), the expulsion of the Jews from Rome by the same emperor ([Ac 18:2]), and the entrance of Porcius Festus upon his procuratorship ([Ac 24:27]), with the intervals specified between some occurrences in the apostle's life and others (such as [Ac 20:31]; ; ; and [Ga 1:1-2:21])--that we can thread our way through the difficulties that surround the chronology of the apostle's life, and approximate to certainty. Immense research has been brought to bear upon the subject, but, as might be expected, the learned are greatly divided. Every year has been fixed upon as the probable date of the apostle's conversion from A.D. 31 [Bengel] to A.D. 42 [Eusebius]. But the weight of authority is in favor of dates ranging between 35 and 40, a difference of not more than five years; and the largest number of authorities is in favor of the year 37 or 38. Taking the former of these, to which opinion largely inclines, the following Table will be useful to the student of apostolic history:

[¶18] A.D. 37 Paul's Conversion [Ac 9:1]. A.D. 40 First Visit to Jerusalem [Ac 9:26]; [Ga 1:18]. A.D. 42-44 First Residence at Antioch [Ac 11:25-30]. A.D. 44 Second Visit to Jerusalem [Ac 11:30]; . A.D. 45-47 First Missionary Journey [Ac 13:2]; . A.D. 47-51 Second Residence at Antioch [Ac 14:28]. Third Visit to Jerusalem [Ac 15:2-30]; [Ga 2:1-10]. (on which see Notes) A.D. 51,53, or 54 Second Missionary Journey [Ac 15:36], ; . A.D. 53 or 54 Fourth Visit to Jerusalem [Ac 18:21], . Third Residence at Antioch [Ac 18:22], . A.D. 54-58 Third Missionary Journey [Ac 18:23]; . A.D. 58 Fifth Visit to Jerusalem Arrest and Imprisonment at Cæsarea [Ac 21:15]; . A.D. 60 (Autumn)-- A.D. 61 (Spring) Voyage to and Arrival in Rome [Ac 27:1]; . A.D. 63 Release from Imprisonment At Crete, Colosse, Macedonia, Corinth, Nicopolis, Dalmatia, Troas [Ac 28:30]. 1 &2 Tim. 1:1-4:22 and Tit. A.D. 63-65, or 66, or possibly as late as A.D. 66-68 Martyrdom at Rome ABOUT THE ELECTRONIC EDITION

[¶19] This electronic edition of Jamieson, Fausset, and Brown's one-volume Commentary on the Whole Bible has been prepared from text scanned by Woodside Bible Fellowship. The work has been completed in three passes: first, to import the text into the verse notes of the OnLine Bible, correct common scanning errors, and insert markers for Scripture references, boldface and italics; second, to verify the markers for boldfacing, italics, Scripture citations, cross references, &c.; third, to format the notes.

[¶20] Expanded Electronic Version.

[¶21] The designation of this electronic edition of the commentary as expanded refers to the editor's preference for complete words rather than abbreviations in the commentary (with the exception of Scripture references); the addition of white space in layout by placing on new lines the portion of the Scripture on which commentary has been provided by the authors; the replacement of the standard abbreviations "ch." and "vs." in citations with a complete reference to the Bible book, chapter, and verse; the rendering of the abbreviation of standard reference works by Greek and Latin Fathers in full English titles. The purpose of these expansions is to make the Commentary more readable and accessible to the modern reader.

[¶22] It is worth noting that in the printed version, errors in spelling, punctuation, numbering, cross references have followed throughout the printing history of this one-volume edition of the Commentary. This electronic edition, then, may represent the first corrected edition.

[¶23] Conventions.

[¶24] In formatting the commentary for use with the OnLine Bible, the following corrections and improvements have been made, with a view toward improving the readability and, thus, enhancing the usefulness of this reference work:

[¶25] (1) Added "white space" by beginning a new paragraph with each part of quoted Scripture for which commentary is written.

[¶26] (2) Formatted Scripture references, using the OnLine Bible abbreviations. When an entire chapter is referenced, the first and last verses are included so that the Scriptures may be viewed from the notes. The abbreviations for "chapter" ("ch." and "chs.") and "verse" ("vs." and "vss.") have been replaced with the appropriate OnLine Bible book designations. Scripture references have been checked for validity, but not necessarily for appropriateness.

[¶27] (3) Added Scripture references to quotations and allusions in the commentary. These have been enclosed within square brackets.

[¶28] (4) Standardized inconsistencies in conventions observed by the three authors. For example, in the printed edition, references to notes are indicated variously as "see on," "cf. on," "Note"; marginal notes are indicated as "Margin," "marg.," or "margin" (sometimes the word "margin" appears before the verse reference, sometime after), in roman or italic type; inferential words in Scripture are some times indicated by parentheses or square brackets, or by use of regular type when the verse is in boldface type; bibliographic citations are variously given (for instance, Josephus's The Wars of the Jews as B.J., J.B., Bell. Jud., Wars, Jewish Wars); alternate textual and marginal readings appear variously in roman type, italic type, within quotation marks; to indicate continuation of the Scripture quotation, sometimes ellipsis is used, at other times, "&c."

[¶29] (5) Expanded the following abbreviations:

[¶30] "cf." (French, "confer") as "compare" or "for comparison"; "ed." as "edition"; "e.g." (Latin, "exempli gratia") as "for example" or "for instance"; "i.e." (Latin, "id est") as "that is"; "lit." as "literal" or "literally"; "LXX" and "Sept." as Septuagint; "MSS." as "manuscripts," "N.B." (Latin, Nota Bene) as "Note"; "q.d." (Latin, quasi dicat) as "As if he should say"; "viz.," (Latin, videlicet) as "namely."

[¶31] (6) The English titles have been provided for the titles (and abbreviations of titles) of Greek and Latin books. For example, instead of adv. Haer., Irenaeus' treatise has been specified as Against Heresies; instead of De viris illustribus or Catalogus scriptorum ecclesiasticorm, or De scriptorum, Jerome's book has been designated as On Illustrious Men. For patristic works, the titles in The Early Church Fathers series have been the ones preferred. Where authors or titles abbreviated in citations cannot be identified certainly, the authors' notes have been retained. (Not all references have been checked for accuracy; however, some corrections have been provided.) The following is a list of the Greek and Latin titles and their English equivalents used in this electronic edition; variants of authors' names are also listed:

[¶32] Ambrose Amularis de Officiis The Duties of the Clergy Ambrose Ep. Epistles Arrian Expeditio Alexandri Campaigns of Alexander Athanasius Orat. Orations Athenagoras De Resurrectione Mortuorum Of the Resurrection of the Dead Augustine Civit. Dei The City of God Augustine De Civitate Dei The City of God Augustine De Sancta Virginitate Holy Virginity Augustine Ad Catechumenos The Creed Augustine De Symbolo ad Catechumenos The Creed Augustine Enchir. de Laurentium Enchirdon Augustine Ep. Epistles Augustine Ep. John Ten Homilies on the First Epistle of John Augustine Hæreses Heresies Augustine Quæst. Evang. The Question of the Gospels Aulus Gellius Noctes Atticæ Attic Nights Bede Explan. Apocalypse Explanation of the Apocalypse Birks Horæ Apostolicæ Apostolic History Birks Horæ Evangelicæ Gospel History Cæsar B. G. Commentaries on the Gallic War Chrysostom De Sacerdotio On the Priesthood Chrysostom Orationes Orations Cicero De Natura Deorum The Nature of the Gods Cicero Parad. Paradox Clemens Alexandrinus Clement of Alexandria Clement of Alexandria Pædagogus The Instructor Clement of Alexandria Quis Dives Salvus Who Is the Rich Man Who Shall Be Saved Clement of Alexandria Stromata Miscellanies Clemens Romanus Clement of Rome Clement of Rome Constitut. Apostolical Constitutions Clement of Rome Epistola ad Corinthios Epistle to the Corinthians Cyprian Ad Rogatian To Rogatianus Cyprian De Bene Patientiæ On the Advantage of Patience (Treatise 9) Cyprian De Hæreticis Baptizandis Concerning the Baptism of Heretics Cyprian De Opere et Eleemos On Works and Alms (Treatise 8) Cyprian De Oratione Domini On the Lord's Prayer (Treatise 4) Cyprian Ep. Epistles Cyril of Alexandria De Adoratione On Worship Cyril of Jerusalem Catechesis Catechetical Lectures Ephrem the Syrian Opp. Græc. Against the Greeks Ephrem Syrus Ephrem the Syrian Epiphanius Hæreses Heresies Eusebius Chron. Chronicles Eusebius Demonstratio Evangelicæ Demonstration of the Gospel Eusebius H. E. Ecclesiastical History Eusebius Præparatio Evangelica Preparation of the Gospel Firmillian Epistle ad Cyprian Epistle to Cyprian Hermas Shepherd Shepherd (Vision First, &c.) Hermas Similes Similitudes (Similitude Sixth, &c.) Hippolytus De Antichristo On Antichrist Hippolytus Refut. of Hæres. The Refutation of All Heresies Hovenden, Roger Angl. Chron. Annals Ignatius Ad Symrnæos Epistle to the Symrnæans Ignatius Epistola ad Ephesum Epistle to the Ephesians Ignatius Epistola ad Romanos Epistle to the Romans Ignatius Magnes. Epistle to the Magnesians Ignatius Martyrium Ignatii The Martyrdom of Ignatius Irenæus Adversus Hæreses Against Heresies Irenæus Præf. Preface Jerome Adv. err. Johann. Hieros. Against John of Jerusalem Jerome Annotationes in Matthæum Commentary on Matthew Jerome Catalogus Ecclesiasticorum Scriptorum, (full title, Liber De Viris Illustribus Seu Catalogus Scriptoribus Ecclesiasticus) On Illustrious Men Jerome Catalogus Scriptorum On Illustrious Men Jerome Catalogus Scriptorum Ecclesiasticorum On Illustrious Men Jerome Contra Helvidium Against Helvidius Jerome Contra Luciferianos Dialogues against the Luficerians Jerome De Scriptorum Ecclesiasticorum On Illustrious Men Jerome De Viris Illustribus On Illustrious Men Jerome Epistola ad Paulinum Epistle to Paulinus Jerome Proæmium in Matthoeum Commentary on Matthew Jerome Proæmium in Philemonem Commentary on Philemon Josephus Contra Apion Against Apion Julian Ep. Epistles Justin Martyr Contra Tryphonen Dialogue with Trypho Justin Martyr Dialogue contra Tryphonen Dialogue with Trypho Justin Martyr Oratio ad Græcos Discourse to the Greeks Justin Martyr Quæst ad Orthod. Lactantius De Mortibus Persecutorium Of the Manner in Which the Persecutors Died Lightfoot Horæ Hebraicæ et Talmudicæ Hebrew and Talmudic Exercitations Macrob. Macrobius Marcellus Cærmoniale Rom. Roman Ceremonial Oppian Cynegetica Cynegeticks Origen adv. Celsum Against Celsus Origen c. Cels. Contra Celsum Against Celsus Origen Principia On First Principles Orosius Hist. Historiarum Libri The Seven Books of History against the Pagans Paley Horæ Paulinæ History of St. Paul Philo de Mon. De Mundo Opificio The Creation of the World Philo Legat. ad Caium The Embassy to Gaius Plato Legge Laws Plautus Miles Gloriosus A Boastful Soldier Pliny Ep. Epistles Plutarch De Educatione Puerorum On the Education of Children Polycarp Ep. Philipp. Epistle to the Philippians Polycarp ad Philippenses Epistle to the Philippians Porphyry De Abstin. On Abstinence Primasius Ad Apocalypsin in fine Commentary on the Apocalypse Routh Reliq. Sacr. Reliqiuæ Sacræ Sacred Fragments Rufinus Expositio Symboli Apostolorum Commentary on the Apostle's Creed Rufinus Hist. Historia Monachorum St. Bernard Serm. Sermon Seneca Ep. Epistles Socrates Historia Ecclesiastica Ecclesiastical History Tacitus Agricola On Agriculture Tertullian Adv. Jud. Epistle against Judaizers Tertullian Adversus Marcion Against Marcion Tertullian Adversus Praxean Against Praxeas Tertullian Adversus Valentinianos Against Valentinian Tertullian Contra Marcion Against Marcion Tertullian Contra Gnosticos Against the Gnostics Tertullian De Anima A Treatise on the Soul Tertullian De Coron. De Corona The Chaplet Tertullian De Baptism. On Baptism Tertullian De Cultu Fæminarum On the Apparel of Women Tertullian De Oratione Prayer Tertullian De pat. De Patientia Patience Tertullian De Præscriptione Haereticorum The Prescription against Heretics Tertullian De pudicitia On Modesty Tertullian De Resurrectione Carnis On the Resurrection of the Flesh Tertullian De Velandis Virginibus On the Veiling of Virgins Tertullian Scorp. Scorpiace Antidote to the Scorpion's Sting Theophilus Ad Autolychus To Autolychus Theophylact Ad Autolychus To Autolychus Varro Re Rust. Rerum Rusticarium On Agriculture Christian A. Wahl Clavis Key of the New Testament

[¶33] Citations in which the author and chapter-section notations are given, but not the title, this has been supplied. For example, [Eusebius, 5.2] has been expanded to [Eusebius, Ecclesiastical History, 5.2], referring the reader to the fifth chapter, the second section of that work.

[¶34] Since, in the printed edition, the use of the abbreviations in citations for "book" ("l.," for the Latin "liber"), "chapter" ("c." or "ch."), and "section" ("s." or "sec.") is somewhat erratic, these abbreivations have been eliminated (in most instances) and the Loeb system of citation has been adopted. For instance, [Irenæus, adversus Hæreses, 4.18, sec. 3] has been cited as [Irenæus, Against Heresies, 4.18.3], referring the reader to the fourth book, the eighteenth chapter, the third section.

[¶35] (7) In the printed version, both quotation mark and italics are employed to designate a word used as a word; in the electronic version, quotation marks have been used for this purpose, and the use of italics reserved for emphasis of words.

[¶36] (8) Where boldfacing has been used to highlight words within a sentence, italics have been substituted:

[¶37] [Pr 19:5]

[¶38] 5. Compare [Pr 19:9], where perish explains not escape here (compare [Psa 88:9], ).

[¶39] 5. Compare [Pr 19:9], where perish explains not escape here (compare [Psa 88:9], ).

[¶40] (10) Passages including interpolations have been formatted in the manner of the Commentary as a whole. For example, in the printed text, the passage from [Mt 2:22] is set as follows:

[¶41] notwithstanding [or more simply, "but"] being warned of God in a dream, he turned aside [withdrew] into the parts of Galilee, or the Galilean parts.

[¶42] In the electronic version, however, it is set as follows:

[¶43] notwithstanding--or more simply, "but."

[¶44] being warned of God in a dream, he turned aside--withdrew.