Early Church Fathers
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."
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.