Ambrosiaster is the name given to the unknown writer of a Commentary on the Pauline Epistles, which till the time of Erasmus was attributed to Ambrose. In recent times Dom G. Morin has raised the question whether the writer may not be one Isaac, who is known to have lived in the papacy of Damasus. He was a Jewish convert to Christianity, and afterwards returned to his former faith. See Dom G. Morin, _L’Ambrosiaster et le juif converti Isaac, contemporain du pape Damase_, in the _Revue d’Histoire et de Littérature religieuses_, iv. 2 (1899), 112. This writer informs us that a new edition of the whole of Ambrosiaster will be brought out by A. Amelli on the basis of a very old manuscript from Monte Cassino. Morin believes that the text of this manuscript, in spite of its age, is “fortement retouché, dont on a éliminé la plupart des traits vraiment intéressants” (_ibid._, p. 121). Footnote 122: This reminds us of how Luther used to entreat the printers to let his writings stand as he wrote them. Footnote 123: Called 2^{pe} by Tischendorf, and numbered 81 in Westcott and Hort, and 565 in _TiGr._ Mark of this manuscript was edited by Belsheim in 1885, with a collation of the other three Gospels. It is a valuable cursive, as appears from what is said of it in W-H: “The most valuable cursive for the preservation of Western readings in the Gospels is 81, a St. Petersburg manuscript called 2^{pe} by Tischendorf, as standing second in a list of documents collated by Muralt. It has a large ancient element, in great measure Western, and in St. Mark its ancient readings are numerous enough to be of real importance.” See above, under Codex N, p. 68. Footnote 124: The First Part has been issued: _A Textual Commentary upon the Holy Gospels_. Part I. St. Matthew, Division I., cc. i.-xiv. (London, Bell, 1899). See notice by Gwilliam in _The Critical Review_, May 1900. In this work Origen is also cited for Matt. v. 44. Footnote 125: In the _Expository Times_ for October 1897, p. 13 ff., I have called attention to another instance in which a Scriptural quotation (Isaiah lii. 5) is given with remarkable similarity in the _Apostolic Constitutions_, with its original (i. 10, iii. 5, vii. 204), in Ignatius (_Ad Trallianos_, viii.), and in 2nd Clement (c. xiii.). Similar things are to be observed even in the N.T., as, _e.g._, in Mark i. 2, where a quotation from Malachi iii. 1 is inserted between the heading, “In the prophet Isaiah,” and the words taken from that book. But they are found also in the writings of Paul, which has led to the view that he may possibly have used some sort of dogmatic anthology of the O. T. Clement of Alexandria has a good many quotations from Philo. On his quotations from the Gospels, see P. M. Barnard, _The Biblical Text of Clement of Alexandria in the Four Gospels and the Acts of the Apostles_. _Texts and Studies_, v. 5, Cambridge, 1899.