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1639 "King Messiah;" li/gonta e9auto\n Xristo\n Basile/a ei\nai, Luke xxiii. 1, 2.
1643 Constitutues est in judicio. The Septuagint is katasth/setai ei0j kri/sin, "shall stand on His trial."
1644 Isa. iii. 13, 14 (Septuagint).
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."
1648 Hos. x. 6 (Sept. Ce/nia tw=| /asilei=).
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.
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).
1664 Here you have the meaning of the sixth hour.
1668 Comp. Luke xxiii. 46 with Ps. xxxi. 5.
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.
1675 Nusquam comparuit phantasma cum spiritu.
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).
1682 The first word of the passage just applied to Joseph.
1687 Isa. lvii. 2, according to the Septuagint, h9 tafh\ au0tou= h0rtai e0k tou= me/sou.
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.
1697 Videte. The original is much stronger yhlafh/sate/ me kai\ i!dete, "handle me, and see." Two sentences thrown into one.
1701 An additional proof that He was no phantom.
1705 Luke xxiv. 47 and Matt. xxviii. 19.
1 Opp. Tom. vi. p. 228. Ed. Migne.