124 From the Israelites, to whom He first revealed Himself, to the Gentile world at large.
125 a/pa/twr and a0mh/twr. See Heb. vii. 3, where Melchisedec is a type of Christ.
126 Ex utroque genere permistum. Though the Godhead and the manhood are joined together in one person in our Lord Jesus Christ, there is no confounding of the two natures: each is whole and perfect. While Nestorius held that there were two persons in Christ, Eutyches fell into the opposite error, and taught that the two natures were so blended together as to form one mixed nature. The expression in the text is not very clear.
128 Fatigata est Aegyptus. This is taken from the Septuagint.
129 This quotation is from the apocryphal book of Baruch iii. 35-37, which is sometimes spoken of as the book of Jeremiah Baruch.
131 Jer. xvii. 9. The passage is quoted from the Septuagint.
132 Isa. xix. 20, quoted from the Septuagint.
133 Num. xxiv. 17. The well-known prophecy of Balaam is here spoken of as though given by Moses, who only records it. [In an elucidation touching the Sibyls, I shall recur to the case of Balaam.]
134 Exsurget homo ex Israel. This is taken from the Septuagint, instead of the ordinary reading, "A sceptre shall rise out of Israel."
135 [The oracle of Apollo Didymaeus; from the Milesian temple burnt by Xerxes. Readers will remember the humour of Arnobius about these divers names, vol. vi. p. 419, this series.]
139 Flos. Quoted from the Septuagint, a!nqoj.
140 Implebit eum spiritus timoris Dei.
141 2 Sam. vii. 4, 5, 12-14, 16..
142 Fidem consequetur, following the Septuagint pistwqh/setai.
143 Hierosolyma. As though derived from i0ero/n and Solsmw=n. But Solomon was not the founder of the city. The name is probably derived from Salem, of which city Melchisedec was king. Some derive it from Jebus (the ancient name of the city) and Salem. [See vol. ii. p. 107, note 3, this series.]
144 Non est fidem consecuta, as above.
145 Thus Peter speaks, 1 Ep. ii. 5, "Ye are built up a spiritual house."
148 Ps. cx. 3, 4, quoted from the Septuagint. With reference to this priesthood, see Heb. v.
150 Fidelem, i.e.; firm and stedfast.
151 In conspectu meo. The Septuagint, e0nw/pion xristou= mou; and so the English authorized version, "before my anointed."
153 The authorized version reads Joshua, which has the same meaning with Jesus. See Heb. iv. 8. [Compare Justin, vol. i. note 4, p. 227.]
154 Diabolus, i.e., the calumniator. To stand on the right hand is to accuse with authority. See Ps. cix. 6.
155 Tunica talaris, a garment reaching to the ankles; in Greek, podh/rhj.
156 Cidarim; an Eastern word denoting a head-dress worn by the Persian kings, or, as in this passage, the mitre of the Jewish high priest.
157 Not the Great, but the tenth, a much earlier king of Macedon.
158 i.e., Joshua the son of Nun, as he is generally called. [Justin vol. i. pp. 174, 266.]
159 Ambureretur. The word is applied to anything which is partly burned, burnt around, scorched. Hence Cicero jestingly speaks of Munatius Plancus, at whose instigation the people set fire to the senate-house, as tribunus ambustus. Cic., pro Milone.
160 i.e., the word titio, "a firebrand," is thus used.
161 i.e., authority to judge. [Ps. lxxii. 1 and John v. 22.]
162 After these words some editions, "principem angelorum," the chief of angels.
163 Cum primus coepit adolescere.
165 Not of His own flesh but of human nature. Our Lord Himself gives a better explanation of His baptism, in His reply to the Baptist who at first forbade him: "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. iii. 15.]
167 Compare Matt. iii. 17 with Ps. ii. 7.
168 ["A brilliant dove" is the idea. Ps. lxviii. 13. Comp. Justin, vol. i. note 6, p. 243.]
171 In eloquium sermonemque solvebat.
173 Aspersos maculis, i.e., lepers.
174 Except in the case of the blind man, whose eyes He anointed with clay. John ix. 9.
175 Isa. xxxv. 3-6. The passage is quoted from the Septuagint. The authorized English version follows the Hebrew, "Strengthen ye the weak hands," etc.
177 Plana erit, "shall be intelligible."
178 Quantos secum cibos gestarent. See Matt. xiv.; Mark vi.; Luke ix.; John vi.
179 Cophini. This miracle is always distinguished from the feeding of the four thousand by the use of this word. Thus Juvenal: "Judaeis, quorum cophinus, foenumque supellex."
180 Ad circumscribendos oculos. Cicero also uses the word "circumscriptio" to denote "fraud and deceit."
184 In solido. So Virg., Georg., ii. 231:-
"Alteque jubebis"
In solido puteum demitti."
186 Matt. viii.; Mark iv.; Luke viii.
187 Cicero, De Natura Deorum, ii.
188 Jacuerunt. [Elucidation II.]
190 The pagans upbraided Christians, that they worshipped a man who was put to death as a slave.