114 This treatment of the scape-goat was partly ceremonial, partly disorderly. The Mischna (Yoma vi. 4-6) mentions the scarlet ribbon which was bound round the animal's head between the horns, and the "pulling" (rather plucking out of its hair); but this latter was an indignity practised by scoffers and guarded against by Jews. Tertullian repeats the whole of this passage, Adv. Jud. xiv. Similar use is made of the type of the scape-goat by other fathers, as Justin Martyr (Dial. cum Tryph.) and Cyril of Alex. (Epist. ad Acacium). In this book ix. Against Julian, he expressly says: "Christ was described by the two goats,--as dying for us in the flesh, and then (as shown by the scape-goat) overcoming death in His divine nature." See Tertullian's passages illustrated fully in Rabbi Chiga, Addit. ad Cod. de die Expiat. (in Ugolini, Thes. i. 88).
115 Quasi visceratione. [See Kaye's important comment, p. 426.]
117 So Epiphanius, adv. Haeres. i. 23. 7, quotes the same proverb, w9j a0spi/j par' e0xdnhj i0o\n danizome/nh. [Tom. II. p. 144. Ed. Oehler.]
118 As in his Docetic views of the body of Christ.
119 2 Cor. vi. 14.
124 Tam impresse, "so strongly."
125 1 Cor. xv. 3, 4, 14, 17, 18.
128 1 Cor. xv. 13-18.
130 Phantasmate forsitan.
131 Ista. [See Kaye, p. 205.]
132 [Pamelius attributes this doctorine to Appelles a disciple of Marcion, of whom See Kaye, pp. 479, 480.]
133 Luke xx. 36.
135 i.e., among the angels.
138 Stercoribus infersam.
139 A Marcionite arguement.
140 Stropham, a player's trick; so in Spectac. 29.
145 This woman is called in De Praescr. Haeret. 6, "an angel of deceit," and (in 30) "a virgin, but afterwards a monstrous prostitute." Our author adds: "Induced by her tricks and miracles, Apelles introduced a new heresy." See also Eusebius, Hist. Eccl. v. 13; Augstin, De Hoeres. 42; Hieronymus, Epist. adv. Ctesiph. p. 477, tom. iv. ed. Benedictin.
146 Luke xi. 27.
147 Luke viii. 20.
148 Below, iv. 26; also in De carne Christi, cap. vii.
149 Expungendam, "consummated," a frequent use of the word in our author.
150 Viderit opinio humana.
152 Sanguinis tributo.
153 Plane, ironically said.
159 Ex nativitate.
160 Isa. vii. 14.
161 Isa.viii. 4. Compare adv. Judaeos, 9.
163 Agitetur in Christo.
164 Gal. iii. 27.
165 Compare with this chapter, T.'s adv. Judaeos, 9.
166 Isa. viii. 4.
167 Jam hominem, jam virum in Adv. Judaeos, "at man's estate."
168 Lanceare ante quam lancinare. This play on words points to the very early training of the barbarian boys to war. Lancinare perhaps means, "to nibble the nipple with the gum."
169 He alludes to the suppling of their young joints with oil, and then drying them in the sun.
172 Isa. vii. 14.
173 The tam dignum of this place is jam signum in adv. Judaeos.
175 This opinion of Jews and Judaizing heretics is mentioned by Irenaeus, Adv. Hoeret. iii. 21 (Stieren's ed. i. 532); Eusebius, Hist. Eccles. v. 8; Jerome, Adv. Helvid. (ed. Benedict), p. 132. Nor has the cavil ceased to be held, as is well known, to the present day. The hm/l;(ah/ of Isa. vii. 4 is supposed to be Isaiah's wife, and he quotes Kimchi's authority; while the neologian Gesenius interprets the word, a bride, and rejects the Catholic notion of an unspotted virgin. To make way, however, for their view, both Fuerst and Gesenius have to reject the LXX. rendering, parqe/noj.
177 Et hic.
178 Alius ordo jam infantis.
179 Infantia est. Better in adv. Judaeos, "est infantiae."
180 The italicised words we have added from adv. Judaeos, "hoc est mirabile signum."
181 Posterior. Posteritas is an attribute of heresy in T.'s view.
182 Centerarum, other than the Jews, i.e., Gentiles.
183 Zech. xiv. 14.
184 Ps. lxxii. 15.
185 Ps. lxxii. 10.
186 See Otto's Justin Martyr, ii. 273, n. 23. [See Vol. 1. p. 238, supra.]
188 The Creatori here answers to the Scripturis divinis of the parallel passage in adv. Judaeos. Of course there is a special force in this use Creator's name here against Marcion.
189 Isa. i. 10.
190 Ezek. xvi. 3.
191 To the sins of these nations.
192 Isa. i. 2.
193 Apud illum, i.e., Creatorem.