¹⁶³⁸ Onerare coeperunt.

¹⁶³⁹ "King Messiah;" li/gonta e9auto\n Xristo\n Basile/a ei\nai, Luke xxiii. 1, 2.

¹⁶⁴⁰ Gravassent.

¹⁶⁴¹ Proinde.

¹⁶⁴² Luke xxiii. 3.

¹⁶⁴³ Constitutues est in judicio. The Septuagint is katasth/setai ei0j kri/sin, "shall stand on His trial."

¹⁶⁴⁴ Isa. iii. 13, 14 (Septuagint).

¹⁶⁴⁵ Ps. ii. 1, 2.

¹⁶⁴⁶ Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This Ce/nia tw=| basilei= was the Roman lautia, "a state entertainment to distinguished foreigners in the city."

¹⁶⁴⁷ Luke xxiii. 7.

¹⁶⁴⁸ Hos. x. 6 (Sept. Ce/nia tw=| /asilei=).

¹⁶⁴⁹ Luke xxiii. 8, 9.

¹⁶⁵⁰ Isa. liii. 7.

¹⁶⁵¹ Isa. l. 4 (Sept.).

¹⁶⁵² Ps. xxii. 15.

¹⁶⁵³ Luke xxiii. 25.

¹⁶⁵⁴ Comp. Luke xxiii. 33 with Isa. liii. 12.

¹⁶⁵⁵ This remarkable suppression was made to escape the wonderful minuteness of the prophetic evidence to the details of Christ's death.

¹⁶⁵⁶ Ps. xxii. 18.

¹⁶⁵⁷ Ps. xxii. 16.

¹⁶⁵⁸ Ps. xxii. 16, 7, 8.

¹⁶⁵⁹ We append the original of these obscure sentences: "Quo jam testimonium vestimentorum? Habe falsi tui praedam; totus psalmus vestimenta sunt Christi." The general sense is apparent. If Marcion does suppress the details about Christ's garments at the cross, to escape the inconvenient proof they afford that Christ is the object of prophecies, yet there are so many other points of agreement between this wonderful Psalm and St. Luke's history of the crucifixion (not expunged, as it would seem, by the heretic), that they quite compensate for the loss of this passage about the garments (Oehler).

¹⁶⁶⁰ Comp. Josh. x. 13.

¹⁶⁶¹ Argumenta.

¹⁶⁶² Isa. l. 3.

¹⁶⁶³ Amos. viii. 9.

¹⁶⁶⁴ Here you have the meaning of the sixth hour.

¹⁶⁶⁵ Luke xxiii. 45.

¹⁶⁶⁶ Ezek. xi. 22, 23.

¹⁶⁶⁷ Isa. i. 8.

¹⁶⁶⁸ Comp. Luke xxiii. 46 with Ps. xxxi. 5.

¹⁶⁶⁹ Luke xxiii. 46.

¹⁶⁷⁰ Spiritus: or "breath."

¹⁶⁷¹ Expirasse: considered actively, "breathed out," in reference to the "expiravit" of the verse 46 above.

¹⁶⁷² A sharp rebuke of Marcion's Docetism here follows.

¹⁶⁷³ Autem.

¹⁶⁷⁴ Autem.

¹⁶⁷⁵ Nusquam comparuit phantasma cum spiritu.

¹⁶⁷⁶ Post expirationem.

¹⁶⁷⁷ See these stages in Luke xxiii. 47-55.

¹⁶⁷⁸ Non nihil: "a something."

¹⁶⁷⁹ This argument is also used by Epiphanius to prove the reality of Christ's body, Hoeres. xl. Confut. 74. The same writer also employs for the same purpose the incident of the women returning from the sepulchre, which Tertullian is going to adduce in his next chapter, Confut. 75 (Oehler).

¹⁶⁸⁰ Luke xxiii. 51.

¹⁶⁸¹ Ps. i. 1.

¹⁶⁸² The first word of the passage just applied to Joseph.

¹⁶⁸³ Luke xxiv. 1.

¹⁶⁸⁴ Hos. v. 15 and vi. 1, 2.

¹⁶⁸⁵ Volutata.

¹⁶⁸⁶ Luke xxiv. 3.

¹⁶⁸⁷ Isa. lvii. 2, according to the Septuagint, h9 tafh\ au0tou= h0rtai e0k tou= me/sou.

¹⁶⁸⁸ Luke xxiv. 4.

¹⁶⁸⁹ Tot fere laternsibus.

¹⁶⁹⁰ Deut. xvii. 6, xix. 15, compared with Matt. xviii. 16 and 2 Cor. xiii. 1.

¹⁶⁹¹ Isa. xxvii. 11, according to the Septuagint, gunai=kej e0rxo/menai a0po\ qe/aj, deu=te.

¹⁶⁹² Luke xxiv. 13-19.

¹⁶⁹³ Luke xxiv. 21.

¹⁶⁹⁴ Plane.

¹⁶⁹⁵ Luke xxiv. 25.

¹⁶⁹⁶ Luke xxiv. 6,7.

¹⁶⁹⁷ Videte. The original is much stronger yhlafh/sate/ me kai\ i!dete, "handle me, and see." Two sentences thrown into one.

¹⁶⁹⁸ Luke xxiv. 37-39.

¹⁶⁹⁹ Luke xxiv. 39.

¹⁷⁰⁰ Luke xxiv. 41.

¹⁷⁰¹ An additional proof that He was no phantom.

¹⁷⁰² Ut opinor.

¹⁷⁰³ Sententiis.

¹⁷⁰⁴ Prophetarum.

¹⁷⁰⁵ Luke xxiv. 47 and Matt. xxviii. 19.

¹⁷⁰⁶ Ps. xix. 4.

¹ Opp. Tom. vi. p. 228. Ed. Migne.