⁸² Isa. xxix. 14.

⁸³ Ps. cx.

⁸⁴ plhrwsei ptwmata; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber's fault.

⁸⁵ pephrwntai. Maranus thinks pepwrwntai more probable, "hardened."

⁸⁶ Ps. lxxii.

⁸⁷ [A striking passage in De Maistre (Euvres, vol. vi. p. 275) is worthy of comparison.]

⁸⁸ Matt. vii. 15.

⁸⁹ 1 Cor. xi. 19.

⁹⁰ Matt. vii. 15.

⁹¹ Matt. xxiv. 11.

⁹² Maranus remarks from Thirlby: "As Justin wrote a little before, `and is called Jacob in parable,_0' it seems to convince us that Justin wrote, `thy face, O Jacob._0'" [The meaning in this latter case becomes plain, if we observe that "O Israel" is equivalent to, and means,"O house of Jacob:" an apostrophe to the Church of the ancient people.]

⁹³ Ps. xxiv.

⁹⁴ Ps. xlvi. 5-9. [The diapsalm is here used for what follows the "Selah."]

⁹⁵ "For" wanting in both Codd.

⁹⁶ Ps. xcix.

⁹⁷ [Hebrew and Greek, "a good word," i.e. the Logos.]

⁹⁸ Or, "God, thy God."

⁹⁹ stakth.

¹⁰⁰ Literally, "garments of gold, variegated."

¹⁰¹ Literally, "of a hard-hearted opinion."

¹⁰² 1 Kings xix. 14, 18.

¹⁰³ w outoj. [Or, Look you, listen!]

¹⁰⁴ Literally, "carry us captive."

¹⁰⁵ Ps. lxviii. 19.

¹⁰⁶ Isa. v. 21.

¹⁰⁷ Contrasting either Catholics with heretics, or Christians with Jews. [Note this word Catholic, as here used in its legitimate primitive sense.]

¹⁰⁸ Some think this particularly refers to the paschal lamb, others to any lamb which is roasted.

¹⁰⁹ Literally, "cords."

¹¹⁰ Chap. xv.

¹¹¹ Literally, "overthrowing with a perfect overthrow."

¹¹² Chap. xxviii.

¹¹³ Mal. i. 10-12.

¹¹⁴ Or, "being the first."

¹¹⁵ Ex. xxviii. 33 gives no definite number of bells. Otto presumes Justin to have confounded the bells and gems, which were twelve in number.

¹¹⁶ Ps. xix. 4.

¹¹⁷ Isa. liii. 1, 2.

¹¹⁸ Chap. xiii.

¹¹⁹ ekklhsia. Lat. vers. has conventus.

¹²⁰ Literally, "to the discourse in order."

¹²¹ Chap. xiii.

¹²² Or, "was I led."

¹²³ Isa. liii. 8.

¹²⁴ Literally, "He was in the world, being born."

¹²⁵ See Chap. lxvi.

¹²⁶ Literally, "disobeys evil" (apeiqei ponhra). Conjectured: apwqei, and apeiqei ponhria.

¹²⁷ The mss. of Justin read, "shall be taken:" katalhfqhsetai. This is plainly a mistake for kataleifqhsetai; but whether the mistake is Justin's or the transcribers', it would be difficult to say, as Thirlby remarks.

¹²⁸ The rendering of this doubtful: literally, "from the face of the two kings," and the words might go with "shall be forsaken."

¹²⁹ Isa. vii. 10-17 with Isa. viii. 4 inserted. The last clause may also be translated, "in which He took away from Judah Ephraim, even the king of Assyria."

¹³⁰ i.e., of Abraham's seed.

¹³¹ Justin distinguishes between such essential acts as related to God's worship and the establishment of righteousness, and such ceremonial observances as had a mere temporary significance. The recognition of this distinction he alleges to be necessary to salvation: necessary in this sense, that justification must be placed not on the latter, but on the former; and without such recognition, a Jew would, as Justin says, rest his hopes on his noble descent from Abraham.

¹³² More probably, "or on account of," etc.

¹³³ In Bible, "Job;" Maranus prefers "Jacob," and thinks the mention of his name very suitable to disprove the arrogant claims of Jacob's posterity.

¹³⁴ Ezek. xiv. 20.

¹³⁵ Isa. lxvi. 24.

¹³⁶ Some refer this to Christ's baptism. See Cyprian, Adv. Jud. i. 24.-Otto.

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