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Anti-Marcion
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Introduction, by the American Editor.
[5123] Gravassent.
[5124] Proinde.
[5126] Constitutus est in judicio. The Septuagint is καταστήσεται εἰς κρίσιν, “shall stand on His trial.”
[5127] Isa. iii. 13, 14 (Septuagint).
[5129] Velut munus. This is a definition, in fact, of the xenium in the verse from Hosea. This ξένιον was the Roman lautia, “a state entertainment to distinguished foreigners in the city.”
[5131] Hos. x. 6 (Sept. ξένια τῷ βασιλεῖ).
[5137] Comp. Luke 23.33; Isa. 53.12.
[5138] This remarkable suppression was made to escape the wonderful minuteness of the prophetic evidence to the details of Christ’s death.
[5141] Ps. xxii. 16, 7, 8.
[5142] We append the original of these obscure sentences: “Quo jam testimonium vestimentorum? Habe falsi tui prædam; 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).
[5143] Comp. Josh. x. 13.
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