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86 Ps. xcvi. 1, etc. This last clause, which is not extant in our copies, either of the LXX, or of the Hebrew, Justin charged the Jews with erasing. See Dial. Tryph., c. 73. [Concerning the eighteen Jewish alterations, see Pearson on the Creed, art. iv. p. 335. Ed. London, 1824.]
87 A chronological error, whether of the copyist or of Justin himself cannot be known.
88 Or, "but were made so." The words are, alla touto genomenoj and the meaning of Justin is sufficiently clear.
91 Plato, Rep. x. [On this remarkable passage refer to Biog. Note above. See, also, brilliant note of the sophist De Maistre, OeOeuvres, ii. p. 105. Ed. Paris, 1853.]
92 [On the Orphica and Sibyllina, see Bull, Works, vol. vi. pp. 291-298.]
93 So, Thirlby, Otto, and Trollope seem all to understand the word katexein; yet it seems worth considering whether Justin has not borrowed both the sense and the word from 2 Thess. ii. 6, 7.
94 Or, "before the morning star."
96 meta logou, "with reason," or "the Word." [This remarkable passage on the salvability and accountability of the heathen is noteworthy. See, on St. Matt. xxv. 32, Morsels of Criticism by the eccentric but thoughtful Ed. King, p. 341. London, 1788].
99 [ad hominem, referring to the cruel decree of Hadrian, which the philosophic Antonines did not annul.]
104 Isa. lii. 13-15, liii. 1-8.
107 This prophecy occurs not in Jeremiah, but in Dan. vii. 13.
109 Ezek. xxxvii. 7, 8; Isa. xlv. 24.
111 Zech. xii. 3-14; Isa. lxiii. 17, lxiv. 11.
114 The following words are found, not in Isaiah, but in Jer. ix. 26.
116 In the ms. the reading is oinon (wine); but as Justin's argument seems to require onon (an ass), Sylburg inserted this latter word in his edition; and this reading is approved by Grabe and Thirlby, and adopted by Otto and Trollope. It may be added, that anagrafousi is much more suitable to onon than to oinon.
119 [The Orientals delight in such refinements, but the "scandal of the cross" led the early Christians thus to retort upon the heathen; and the Labarum may have been the fruit of this very suggestion.]
120 [See cap. xxvi. above, and note p. 187, below.]
122 Literally, "that which is treated physiologically."
123 He impressed him as a xiasma, i.e., in the form of the letter x upon the universe. Plato is speaking of the soul of the universe. [Timaeus, Opp., vol. ix. p. 314. And see note of Langus (p. 37) on p. 113 of Grabe. Here crops out the Platonic philosopher speaking after the fashion of his contemporaries, perhaps to conciliate his sovereign. See Professor Jowett's Introduction to the Timaeus, which will aid the students.]