12 This is Dr. Donaldson's rendering of a clause on which the editors differ both as to reading and rendering.
13 Literally, "becoming (ginouenon) both through the parts and through the whole in every wickedness."
14 [Here, in Grabe's text, comes in the passage about Crescens.]
15 These words can be taken of the Logos as well as of the right reason diffused among men by Him.
16 Plato, Rep., x. c. i. p. 595.
17 Plat., Timaeus, p. 28, C. (but "possible," and not "safe," is the word used by Plato).
18 [Certainly the author of this chapter, and others like it, cannot be accused of a feeble rhetoric.]
19 Another reading is proj taj oueij, referring to the eyes of the beholder; and which may be rendered, "speedily fascinating to the sight."
20 Kai feuktou qanatou may also be rendered, "even of death which men flee from."
21 Alluding to the common accusation against the Christians.
22 Literally, "with a tragic voice,"-the loud voice in which the Greek tragedies were recited through the mask [persona].
23 The word disseminated among men. [St. James i. 21.]
24 Literally, dimly seen at a distance.
25 [Simon Magus appears to be one with whom Justin is perfectly familiar, and hence we are not to conclude rashly that he blundered as to the divine honours rendered to him as the Sabine God.]
26 [Another apostrophe, and a home thrust for "Pius the philosopher" and the emporer.]
1 This Xystus, on the authority of Euseb. (iv. 18), was at Ephesus. There, Philostratus mentions, Appolonius was wont to have disputations.-Otto.
2 Euseb. (iv. 11): "Justin, in philosopher's garb, preached the word of God."
3 In jest, no doubt, because quoting a line from Homer, Il., vi. 123. tij de su essi, fereste, kataqrwpwn.
4 [i.e., "A Hebrew of the Hebrews" (Phil. iii. 5).]
5 The war instigated by Bar Cochba.
6 The opinions of Stoics.-Otto.
8 w some omit, and put qew of prev. cl. in this cl., reading so: "Philosophy is the greatest possession, and most honourable, and introduces us to God," etc.
9 Maranus things that those who are different from the masters of practical philosophy are called Theoretics. I do not know whether they may be better designated Sceptics or Pyrrhonists.-Otto.
10 Julian, Orat., vi., says: "Let no one divide our philosophy into many parts, or cut it into many parts, and especially let him not make many out of one: for as truth is one, so also is philosophy."
11 Either Flavia Neapolis is indicated, or Ephesus.-Otto.
12 Narrating his progress in the study of Platonic philosophy, he elegantly employs this trite phrase of Plato's.-Otto.
13 Philology, used here to denote the exercise of reason.
14 Philology, used her to denote the exercise of speech. The two-fold use of logoj-oratio and ratio-ought to be kept in view. The old man uses it in the former, Justin in the latter, sense.
16 Otto says: If the old man begins to speak here, then exei must be read tor exein. The received text makes it appear that Justin continues a quotation, or the substance of it, from Plato.
17 According to one interpretation, this clause is applied to God: "If you believe in God, seeing He is not indifferent to the matter," etc. Maranus says that it means: A Jew who reads so much of Christ in the Old Testament, cannot be indifferent to the things which pertain to Him.
18 Literally: having become perfect. Some refer the words to perfection of character; some initiation by baptism.
19 Latin version, "beloved Pompeius."
20 According to another reading, "I did not leave."
21 Editors suppose that Justin inserts a long parenthesis here, from "for" to "Egypt." It is more natural to take this as an anacoluthon. Justin was going to say, "But now we trust through Christ," but feels that such a statement requires preliminary explanation.
22 According to the LXX, Isa. li. 4, 5.
24 Isa. lv. 3 ff. according to LXX.
25 Not in Jeremiah; some would insert, in place of Jeremiah, Isaiah or John. [St. John xii. 40; Isa. vi. 10; where see full references in the English margin. But comp. Jeremiah vii. 24, 26, xi. 8, and xvii. 23.]
26 1 Cor. x. 4. Otto reads: which he mentioned and which was for those who repented.
27 Three times in Justin, not in LXX.
28 Deviating slightly from LXX., omitting a clause.
31 Isa. lii. 10 ff. following LXX. on to liv. 6.
33 imatia; some read iamata, as in LXX., "thy health," the better reading probably.
37 See Apol., i. 47. The Jews [By Hadrian's recent edict] were prohibited by law from entering Jerusalem on pain of death. And so Justin sees in circumcision their own punishment.
43 This and following quotation taken promiscuously from Matt. xxiii. and Luke xi.
45 [They did not Sabbatize; but Justin does not deny what is implied in many Scriptures, that they marked the week, and noted the seventh day. Gen. ii. 3, viii. 10, 12.]
49 nekrimaion, or "dieth of itself;" com. reading was ekrimaion, which was supposed to be derived from ekriptw, and to mean "which ought to be cast out:" the above was suggested by H. Stephanus.
51 "The reasoning of St. Justin is not quite clear to interpreters. As we abstain from some herbs, not because they are forbidden by law, but because they are deadly; so the law of abstinence from improper and violent animals was imposed not on Noah, but on you as a yoke on account of your sins."-Maranus.
54 Amos v. 18 to end, vi. 1-7.
58 The man he met by the sea-shore.
59 Josh. v. 2; Isa. xxvi. 2, 3.
62 Other edd. have, "with us."
63 Otto reads: "Thy works which Thou shalt do to those who wait for mercy."
64 Some suppose the correct reading to be, "our glorious institutions [manners, customs, or ordinances] have," etc., eqh for eqnh.
65 Isa. lxiii. 15 to end, and lxiv.
67 susseismon, "a shaking," is the original reading; but LXX has susshmon, a standard or signal, and this most edd. adopt.
68 Isa. lxii. 10 to end, lxiii. 1-6.
71 Various passages strung together; comp. Rom. iii. 10, and foll. verses.
73 So in A.V., but supposed to be Idumaea.
77 [This striking claim of the Old Testament Scriptures is noteworthy.]
78 Or, "repentance of the Father;" patroj for pneumatoj. Maranus explains the confusion on the ground of the similarity between the contractions for the words, prj and pnj.
80 Literally, "And the ten horns, ten kings shall arise after them."
84 plhrwsei ptwmata; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber's fault.
85 pephrwntai. Maranus thinks pepwrwntai more probable, "hardened."
87 [A striking passage in De Maistre (Euvres, vol. vi. p. 275) is worthy of comparison.]
92 Maranus remarks from Thirlby: "As Justin wrote a little before, `and is called Jacob in parable,_0' it seems to convince us that Justin wrote, `thy face, O Jacob._0'" [The meaning in this latter case becomes plain, if we observe that "O Israel" is equivalent to, and means,"O house of Jacob:" an apostrophe to the Church of the ancient people.]
94 Ps. xlvi. 5-9. [The diapsalm is here used for what follows the "Selah."]
95 "For" wanting in both Codd.
97 [Hebrew and Greek, "a good word," i.e. the Logos.]
100 Literally, "garments of gold, variegated."
101 Literally, "of a hard-hearted opinion."
103 w outoj. [Or, Look you, listen!]
104 Literally, "carry us captive."
107 Contrasting either Catholics with heretics, or Christians with Jews. [Note this word Catholic, as here used in its legitimate primitive sense.]
108 Some think this particularly refers to the paschal lamb, others to any lamb which is roasted.
111 Literally, "overthrowing with a perfect overthrow."
115 Ex. xxviii. 33 gives no definite number of bells. Otto presumes Justin to have confounded the bells and gems, which were twelve in number.
119 ekklhsia. Lat. vers. has conventus.
120 Literally, "to the discourse in order."
124 Literally, "He was in the world, being born."
126 Literally, "disobeys evil" (apeiqei ponhra). Conjectured: apwqei, and apeiqei ponhria.
127 The mss. of Justin read, "shall be taken:" katalhfqhsetai. This is plainly a mistake for kataleifqhsetai; but whether the mistake is Justin's or the transcribers', it would be difficult to say, as Thirlby remarks.
128 The rendering of this doubtful: literally, "from the face of the two kings," and the words might go with "shall be forsaken."
129 Isa. vii. 10-17 with Isa. viii. 4 inserted. The last clause may also be translated, "in which He took away from Judah Ephraim, even the king of Assyria."
131 Justin distinguishes between such essential acts as related to God's worship and the establishment of righteousness, and such ceremonial observances as had a mere temporary significance. The recognition of this distinction he alleges to be necessary to salvation: necessary in this sense, that justification must be placed not on the latter, but on the former; and without such recognition, a Jew would, as Justin says, rest his hopes on his noble descent from Abraham.
132 More probably, "or on account of," etc.
133 In Bible, "Job;" Maranus prefers "Jacob," and thinks the mention of his name very suitable to disprove the arrogant claims of Jacob's posterity.
136 Some refer this to Christ's baptism. See Cyprian, Adv. Jud. i. 24.-Otto.
137 It, i.e., the law, or "what in the law," etc.
138 Those who live after Christ.
139 "Eternal," i.e., as the Jew thinks.
140 Literally, "put you out of countenance."
144 "Or, Are there not some," etc.
145 The text seems to be corrupt. Otto reads: "Do anathematize those who put their trust in this very Christ so as to obtain salvation," etc.
147 [Comp. St. John xii. 47, 48.] Grabius thinks this taken from the [aprocryphal] Gospel according to the Hebrews. It is not in the New or Old Testament. [Query. Is it not, rather, one of the traditional sayings preserved among early Christians?]
150 Some read, "of your race," referring to the Ebionites. Maranus believes the reference is to the Ebionites, and supports in a long note the reading "our," inasmuch as Justin would be more likely to associate these Ebionites with Christians than with Jews, even though they were heretics.
151 Langus translates: "Nor would, indeed, many who are of the same opinion as myself say so."
152 [Note this emphatic testimony of primitive faith.]
157 Num. xi. 17, spoken of the seventy elders. Justin confuses what is said here with Num. xxvii. 18 and Deut. xxxiv. 9.
158 The meaning is, that no division of person took place. Elijah remained the same after as before his spirit was shed on John.
165 [Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]
168 af ou; many translated "under whom," as if ef ou. This would be erronious. Conjectured also efuge for epaqen.
171 Literally, "inquired into."
172 Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33-36.]
175 Com. reading, "you;" evidently wrong.
177 Two constructions, "which" referring either to Scriptures as whole, or to what he records from them. Last more probable.
179 Gen. xix. 27, 28; "and so on" inserted probably not by Justin, buy by some copyist, as is evident from succeeding words.
180 Some, "besides;" but probably as above.
181 Or, "going away, departed."
184 Or, "Messenger." [The "Jehovah-angel" of the Pentateuch, passim.] In the various passages in which Justin assigns the reason for Christ being called angel or messenger, Justin uses also the verb aggeloj, to convey messages, to announce. The similarity between aggeloj and aggellw cannot be retained in English, and therefore the point of Justin's remarks is lost to the English reader.
187 Or, "We must of necessity think, that besides the one of the two angels who came down to Sodom, and whom the Scripture by Moses calls Lord, God Himself appeared to Abraham."
188 This passage is rather confused: the translation is necessarily free, but, it is believed, correct. Justin's friend wishes to make out that two distinct individuals are called Lord or God in the narrative.
191 [Note again the fidelity of Justin to this principle, and the fact that in no other way could a Jew be persuaded to listen to a Christian. Acts xvii. 11.]
194 Literally, "is multiplied."
199 Literally, "I have admired thy face."
202 Literally, "for this sake." [Note here and elsewhere the primitive rule as to the duty of all men to search the Scriptures.]
204 Literally, "in the place of God."
207 Literally, "the face of God."
211 So, LXX. and N.T.; Heb. "Haran."
213 Gen. xxviii. 10-19. [Oulamlouz. Sept. Luz Eng.]
214 Some conjecture "Jacob," others insert "Jacob" after "Isaac." [Gen. xxii. The Jehovah-angel was seen no doubt by Isaac, as well as by his father.]
220 Or, "in the beginning, before all creatures." [Justin's reference to Joshua (i. 13-15) deserves special consideration; for he supposes that the true Joshua (Jesus) was the substance, and the true "captain of salvation," of whom this one was but a shadow (Heb. iv. 8, margin), type, and pledge. See cap. lxii.]
221 The act of will or volition is on the part of the Father.
223 The word logoj, translated "word," means both the thinking power or reason which produces ideas and the expression of these ideas. And Justin passes here from the one meaning to the other. When we utter a thought, the utterance of it does not diminish the power of thought in us, though in one sense the thought has gone away from us.
224 The mss. of Justin read "sleeping," but this is regarded as the mistake of some careless transcriber.
226 Justin, since he is of opinion that the Word is the beginning of the universe, thinks that by these words, "in the beginning," Moses indicated the Word, like many other writers. Hence also he says in Ap. i. 23, that Moses declares the Word "to be begotten first by God." If this explanation does not satisfy, read, "with regard to Him whom I have pointed out" (Maranus).
230 Or, "among us." Maranus pronounces against this latter reading for the following reasons: (1.) The Jews had their own heresies which supplied many things to the Christian heresies, especially to Menander and Saturninus. (2.) The sect which Justin here refutes was of opinion that God spoke to angels. But those angels, as Menander and Saturninus invented, "exhorted themselves, saying, Let us make," etc. (3.) The expression didaskaloi suits the rabbins well. So Justin frequently calls them. (4.) Those teachers seem for no other cause to have put the words in the angels' mouths than to eradicate the testimony by which they proved divine persons.
231 Josh. v. 13 ad fin., and vi. 1, 2.
233 Note this beautiful rendering, Ps. cx. 3.
236 anwqen; in Lat. vers. antiquitus, which Maranus prefers.
237 Literally, "garments of gold, variegated."
241 Literally, "but only sharpen yourselves to say something."
244 Or, "to judge," as in chap. xxxiv.
250 Or, "ye islands which sail on it;" or without "continually."
253 hn, which is in chap. xliii., is here omitted, but ought to be inserted without doubt.
254 Isa. vii. 10-17, with Isa. viii. 4 inserted between vers. 16 and 17.
255 We have not seen that Justin admitted this; but it is not to be supposed that the passage where he did admit it has been lost, as Perionius suspected; for sometimes Justin refers to passages at other places, which he did not relate in their own place.-Maranus.
256 [Note the courteous admission of Trypho. and the consent of both parties to the duty of searching the Scriptures.]
257 tewj: Vulg. Para Qew, vitiose. -Otto.
258 The text is corrupt, and various emendations have been proposed.
259 Or, "and to be worshipped as God."
260 Or, "an ass." The ass was sacred to Bacchus; and many fluctuate between oinon and onon.
263 The text here has tauta poihsai omoiwj. Maranus suggests Hsaiou for poihsai; and so we have translated.
264 Justin says that the priests of Mithras imitated all the words of Isaiah about to be quoted; and to prove it, is content with a single example, namely, the precepts of righteousness, which they were wont to relate to him, as in these words of Isaiah: "He who walks in righteousness," etc. Justin omitted many other passages, as easy and obvious. For since Mithras is the same as fire, it manifestly answers to the fire of which Isaiah speaks. And since Justin reminded them who are initiated, that they are said to be initiated by Mithras himself, it was not necessary to remind them that the words of Isaiah are imitated in this: "You shall see the King with glory." Bread and water are referred to by Isaiah: so also in these mysteries of Mithras, Justin testifies that bread and a cup of water are placed before them (Apol. i. ).-Maranus.
266 i.e., the priests of Mithras.
268 Literally, "to do," poiein. [The horrible charge of banqueting on blood, etc., constantly repeated against Christians, was probably based on the Eucharist. See Kaye's Illustrations from Tatian, Athenagorus, and Theoph. Antioch., cap. ix. p. 153.]
269 Literally, "to do," poiein. [The horrible charge of banqueting on blood, etc., constantly repeated against Christians, was probably based on the Eucharist. See Kaye's Illustrations from Tatian, Athenagorus, and Theoph. Antioch., cap. ix. p. 153.]
272 It is not known where this passage comes from.
274 This is wanting in our Scriptures: it is cited by Iren., iii. 20, under the name of Isaiah, and in iv. 22 under that of Jeremiah.-Maranus.
275 These words were not taken away by the Jews, but added by some Christian.-Otto. [A statement not proved.]
276 It is strange that "from the wood" is not added; but the audacity of the copyists in such matters is well known.-Maranus.
278 In text, "you." Maranus suggests, as far better, "we."
279 Something is here wanting; the suggested reading of Maranus has been adopted. [As to omissions between this chapter and the next, critics are not agreed. The Benedictine editors see no proofs of them.]
282 The first conference seems to have ended hereabout. [It occupied two days. But the student must the learned note of Kaye (Justin Martyr, p. 20. Rivingtons, London. 1853).]
287 [Is. ix. 6, according to LXX.]
292 Luke x. 19. ["And on scolopendras" (i.e. centipedes) not in the original.]
294 Justin puts "sun and moon" instead of "Lucifer." [Ps. cx. 3, Sept, compounded with Prov. viii. 27.] Maranus says, David did predict, not that Christ would be born of Mary before sun and moon, but that it would happen before sun and moon that He would be born of a virgin.
297 Text has, by "them;" but Maranus says the artifice lay in the priest's compelling the initiated to say that Mithras himself was the initiator in the cave.
300 Justin thinks the "spoils of Samaria" denote spoils of Satan; Tertull. thinks that they are spoils of Christ.
303 LXX. "who walk," poreuomenoi for ponhreuomenoi.
306 ekdecamenoj; in chap. cxv. inf. it is eklecamenoj.
309 Maranus suggests the insertion of epoihsan or epeirasan before ecisousqai.
311 Justin made no previous allusion to this point, so far as we know from the writing preserved.
312 Or, "so as to believe thoroughly that such will take place" (after "opinion").
313 [A hint of the origin of this work. See Kaye's Note, p. 18].
315 Maranus says, Hieron. thinks the Genistae were so called because they were sprung from Abraham (genoj) the Meristae so called because they separated the Scriptures. Josephus bears testimony to the fact that the sects of the Jews differed in regard to fate and providence; the Pharisees submitting all things indeed to God, with the exception of human will; the Essenes making no exceptions, and submitting all to God. I believe therefore that the Genistae were so called because they believed the world to in general governed by God; the Meristae, because they believed that a fate or providence belonged to each man.
316 Otto says, the author and chief of this sect of Galilaeans was Judas Galilaeus, who, after the exile of king Archelaus, when the Romans wished to raise a tax in Judaea, excited his countrymen to the retaining of their former liberty.-The Hellenists, or rather Hellenaeans. No one mentions this sect but Justin; perhaps Herodians or Hillelaeans (from R. Hillel).
317 We have translated the text of Justin as it stands. Commentators make the sense, "and that there will be a thousand years in Jerusalem," or "that the saints will live a thousand years in Jerusalem."
319 Literally, "the son of an hundred years."
320 Literally, "the son of an hundred years."
321 Or, as in margin of A. V., "they shall make the works of their toil continue long," so reading palaiwsousin for pleonasousin: thus also LXX.
323 These words are not found in the mss.
325 Literally, "make." [A very noteworthy passage, as a primitive exposition of Rev. xx. 4-5. See Kaye, chap. v.]
329 epi, but afterwards eij. Maranus thinks that epi is the insertion of some copyist.
330 Or better, "his." This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]
331 This last clause is thought to be an interpolation.
335 katadesmoi, by some thought to be verses by which evil spirits, once expelled, were kept from returning. Plato (Rep.) speaks of incantations by which demons were summoned to the help of those who practised such rites; but Justin refers to them only as being expelled. Others regard them as drugs.
336 Ps. cxlviii. 1, 2. [Kaye's citations (chap. ix. p. 181) from Tatian, concerning angels and demons, are valuable aids to the understanding of Justin in his frequent references to this subject.]
339 [Myrrh. Christ the (Anointed) Rock is also referred to by Jacob (Gen. xlix. 24).]
340 In chap. lxiii. probably, where the same Psalm is quoted.
343 The Red Sea, not the Jordan. [Ex. xv. 27.]
346 He, that is, the Spirit. The following "He" is Christ.
347 Or, "wrought out amongst His people." So Otto.
348 Literally, "He said accordingly." Ps. lxviii. 18.
350 [The Shechinah probably attended the descent of the Holy Spirit, and what follows in the note seems a gratuitous explanation. The Ebionite corruption of a truth need not be resorted to. See chap. cxxviii: The fire in the bush.] Justin learned this either from tradition or from apocryphal books. Mention is made of a fire both in the Ebionite Gospel and in another publication called Pauli praedicatio, the readers and users of which denied that the rite of baptism had been duly performed, unless quam mox in aquam descenderunt, statim super aquam ignis appareat.
354 The repitition seems quite superfluous.
355 [This intense abhorrence of the cross made it worth while to show that these similitudes existed under the law. They were ad hominem appeals, and suited to Jewish modes of thought.]
356 There is a variety of reading here: either abussou phgwn katwqen kaqarwn: or, abussou phgwn katwqen, kai kaq wran gennhmatwn, k. t. l., which we prefer.
357 The translation in the text is a rendering of the Septuagint. The mss. of Justin read: "Being glorified as the first-born among his brethren."
359 [A clumsy exposition of St. John, iii. 14.]
360 Or, "ashes," spodwn for spondwn.
361 We have adopted the parenthesis inserted by Maranus. Langus would insert before it, ti ecete apokrinasqai; "What will you have to answer?"
363 We have supplied this phrase twice above.
364 Literally, salvation along with Christ, that is, salvation by the aid of Christ.
365 andromania is read in mss. for androfonia.
370 We read epistamenwn for epistamenon. Otherwise to be translated: "God foretold that which you did not know," etc.
374 Isa. lxv. 2; comp. also Rom. x. 21.
378 [Jewish computation of the evening as part of the succeeding day.]
383 [Note this testimony to Mary's descent from David.]
384 The text is, auton ton Abraam patera. Thirlby proposed auton tou Adam: Maranus changed this into autou ton Adam patera.
385 It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke, ii. 78) as the LXX. render many texts of the O.T. See Zech. iii. 8] Perhaps Justin had in his mind the passage, "This the day which the Lord hath made" (Ps. cxviii. 24). Clem. Alex. teaches that Christ is here referred to.
386 Luke i. 35. See Meyer in loc..
389 The text is corrupt, and the meaning doubtful. Otto translates: naribus inter se certantes.
394 kai twn didaskalwn, adopted instead of kata thn didaskalian, "according to their instructions."
395 apo tou orouj. Justin seems to have supposed that the Jews came on Christ from some point of the hill while He was in the valley below. Epi tou orouj and epi to oroj have been suggested.
400 Maranus says it is hardly to be doubted that Justin read, "I am poured out like water," etc.
402 [Breast, rather. The (koilh) cavity of the nobler viscera.]
403 Justin refers to the opinion of the Docetes, that Christ suffered in appearance merely, and not in reality.
406 This demonstration is not given. [It could not be. The woman was herself frightened by the direct interposition of God. 1 Sam. xxcii. 12, 13.]
407 Sylburg proposed dikaiouj ginesqai for di ouj gin, "to strive earnestly to become righteous, and at death to pray."
411 [Or, "Dayspring."] Zech. vi. 12 (according to LXX.).
413 In the LXX. only three days are recorded, though in the Hebrew and other versions forty. The parenthetic clause is probably the work of a transcriber.
418 Literally, "people shall place a river in it."
420 2 Thess. ii. 3; and see chap. xxxii.
425 Matt. xxiii. 27, 23, 24. [Note the examples he gives of the rabbinical expositions. He consents to their principle, but gives nobler analogies.]
426 According to the LXX. Sara was altered to Sarra, and Abram to Abraam.
427 Or, "resurrection of the saints."
428 Justin seems to mean that the renewal of heaven and earth dates from the incarnation of Christ. [St. Matt. xix. 28.]
433 Literally, "the operation of His words." Editors have changed twn logwn into ton logon or tou logou: but there is no need of change.
435 Omitted by Justin in this place.
436 Zech. ii. 10-13, iii. 1, 2.
437 The reading suggested by Maranus, ei men hn.
438 [Noteworthy as to prophetic vision.]
439 Maranus changed apospa into apospan, an emendation adopted in our translation. Otto retains the reading of the ms. "out of which Jesus the Son of God again snatches us. He promised that He would clothe us with," etc.
440 Justin either confuses Joshua son of Josedech with Hosea the prophet, or he refers to the Jewish tradition that "filthy garments" signified either an illicit marriage, or sins of the people, or the squalor of captivity.
441 [Isaiah lxvi. 21; Rom. xv. 15, 16, 17 (Greek); 1 Pet. ii. 9.]
444 [Note this testimony to the catholicity of the Church in the second century. And see Kaye (compare with Gibbon), cap. vi. 112.]
450 The mss. read "them." Otto has changed it to "Him."
452 [Let this apology be noted.]
453 Literally, "in the time of Moses."
462 [Note this important point. He forbears to cite the New Testament.]
464 The Apology, i. chap. xxvi.; ii. chap. xv.
466 So Justin concludes from Deut. iv. 19; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28), but the language of Justin is unguarded.]
470 Yhora or Yeiora. Found in LXX., Ex. xii. 19 and Isa. xiv. 1.
477 Literally, "a native of the land."
478 Deut. xxxii. 20; Isa. xlii. 19 f.
483 [I cannot forbear to note this "Americanism" in the text.]
484 LXX. analamyei, as above. The reading of the text is analhyei.
487 In the text there is certainly no distinction given. But if we read wj anqrwpoj (sd)b@
), "as a man," in the first quotation we shall be able to follow Justin's argument.
488 The reading here is epistamai autoj, which is generally abandoned for apatan eautouj.
490 [On Justin's Hebrew, see Kaye, p. 19.]
492 [By Isaiah. "Counsellor" in English version.]
501 otau pon instead of otan mou.
513 The reading is, "and calls them by the same name." But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.]
515 [Another Americanism. Greek, qeasasqai.]
516 The anacolouthon is in the original.
518 Or, "by the power of the name." [2 Sam. vi. 14. Joshua in English version.]
530 [Justin's varied quotations of the same text seem to have been of purpose. But consult Kaye's most useful note as to the text of the LXX., in answer to objections of Wetstein, p. 20. ff.]
532 Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.]
533 [But Justin goes on to show that it was prophetic foresight only: the curse cleaves only to wicked descendants, the authors of idolatry. It was removed by Christ. St. Matt. xv. 22-28.]
545 The last sentence is very dubious. For panti anqrwpinon noun read panti anqrwpw ton noun. For poihshte read pisteushte. And lastly, for to hmwn read ton Ihsoun.[But there is no doubt about the touching beauty of this close; and truly Trypho seems "not far from the kingdom of God." Note the marvellous knowledge of the Old Testament Scriptures, which Justin had acquired, and which he could use in conversation. His quotations from the Psalms, memoriter, are more accurate than others. See Kaye, p. 141.]
546 Potter would here read liparou, "elegant" [ironically for effeminate]; but the above reading is defended by Sylburg, on the ground that shepherds were so greatly despised, that this is not too hard an epithet to apply to Paris.
547 Of the many attempts to amend this clause, there seems to be none satisfactory.
548 Or, won the reputation of the virtue of wisdom by the vice of deceit.
549 That is, the manner in which he did it, stopping his companions' ears with wax, and having himself bound to the mast of his ship.
551 In the mysteries of Eleusis, the return of Proserpine from the lower world was celebrated.
552 Apollo accidentally killed Hyacinthus by striking him on the head with a quoit.
553 Triesperon, so called, as some think, [from his origin: "ex concubitu trium noctium."]
554 Thyestes seduced the wife of his brother Atreus, whence the tragic career of the family.
555 There is no apodosis in the Greek.
556 Not, as the editors dispute, either the tongue of the buckle with which he put out his eyes, nor the awl with which his heels were bored through, but the goad with which he killed his father.
558 [He seems to quote Gal. iv. 12.][N. B.-It should be stated that modern critics consider this work as not improbably by another author.]
4 That is, Venus, who, after Paris had sworn that the war should be decided by single combat between himself and Menekaus, carried him off, and induced him, though defeated, to refuse performance of the articles agreed upon.
5 Iliad, xvi. 433. Sarpedon was a son of Zeus.
8 Iliad, xiv. 315. (The passage is here given in full from Cowper's translation. In Justin's quotation one or two lines are omitted.)
9 Iliad, v. 382 (from Lord Derby's translation).
10 Iliad, xx. 66 (from Lord Derby's translation).
12 Literally, "those who knew."
13 mona/da kai\ th\n a!riston dua/da. One, or unity, was considered by Pythagoras as the essence of number, and also as God. Two, or the indefinite binary, was the equivalent of evil. So Plutarch, De placit. philosoph., c 7; from which treatise the above opinions of the various sects are quoted, generally verbatim.
14 ametoxa kenou: the void being that in which these bodies move, while they themselves are of a different nature from it.
15 Or, accord and discord, attraction and repulsion.
16 Or, "is of a fiery nature."
17 See the Republic, x.2. By the Platonic doctrine, the ideas of things in the mind of God were the realities; the things themselves, as seen by us, were the images of these realities; and poetry, therefore, describing the images of realities, was only at the third remove from nature. As Plato puts it briefly in this same passage, "the painter, the bed-maker, God-these three are the masters of three species of beds."
19 i.e., from Homer; using Homer's words as suggestive and confirmatory of his doctrine.
21 to logikon, to qumikon, to epiqumhtikon,-corresponding to what we roughly speak of as reason, the heart, and the appetites.
22 entelexeia,-the completion or actuality to which each thing, by virtue of its peculiar nature (or potentiality, dunamij), can arrive.
24 Or, "liable to destruction."
25 Literally, "the art of words."
26 Literally, "clean," free from other influences.
27 [The diversities of Christian theology are to be regretted; but Justin here shows the harmony and order of truths, such as are everywhere received by Christians, to be an inestimable advantage.]
28 The incongruity in this sentence is Justin's.
29 [Authochthones]. That is, sprung from the soil; and hence the oldest inhabitants, the aborigines.
31 Unfortunately, Justin here mistook Menes for Moses. [But he may have so read the name in his copy. See Grabe's note on Diodorus, and the quotation following in another note.]
32 This sentence must be so completed from the context in Diodorus. See the note of Maranus.
33 [Consult the ponderous learning of Warburton's Divine Legation, passim.]
34 Literally, "without," not belonging to the true faith.
36 [Doubtless Justin relates the tradition as he received it. Consult Dr. Selwyn's full account of the fables concerning the LXX., in Smith's Dict. of the Bible, iii. p. 1203 ff.]
41 o wn, "He who is; the Being."
43 Literally, "with the not-beings."
44 Literally, "between the God being and not-beings."
45 That is, "is not produced or created; has no birth."
47 kata tauta, "according to the same things," i.e., in eternal immutability.
49 That is, "my will to the contrary." See Plato, Tim., p. 41 [cap 13].
51 That is, by the challenge of the chain introduced-Iliad, viii. 18.
54 Plato, Tim., p. 53 D, [cap. 20].
55 Pind., Fr., 233, a fragment preserved in this place.
57 Plato, Rep., p. 615, [lib. x. p. 325. Ed. Bipont, 1785.]
58 The bellowing of the mouth of the pit.
59 Odyssey, xi, 576 (Pope's translation, line 709).
60 Odyssey, iv. 221; [Milton's Comus, line 675].
63 Odyssey, vii. 114 (Pope's translation, line 146.).
64 Odyssey, xi. 312 (Pope's translation, line 385).
65 The false accuser; one who does injury by slanderous accusations.
66 Ath, the goddess of mischief, from whom spring all rash, blind deeds and their results.
78 Literally, "those without."
80 [A noteworthy apology for early Christian writers.]
81 This is now supposed to be fable.
83 [In Grabe's edition consult notes of Lang and Kortholt, ii. p. 45.]
84 [Travellers must recognise the agreement of Justin's story with the traditional cave still shown in ths region.]
85 [The fascinating use made of this by Virgil must not be overlooked: -
"Ultima Cumaei venit jam carminis aetas," etc.Ecl. iv. (Pollio) 4.]
86 [Hermes Trismegistus. Milton (Penseroso, line 88,) translates this name.][N.B.-This work is not supposed to be Justin's by modern critics.]
1 Qeou is omitted in mss., but monarxia of itself implies it.
2 i.e., the doctrine that God only is to be worshipped.
4 Grotius supposes this to be Aeschylus the younger in some prologue.
5 This may also be translated: "Expounding the set of opinions prevalent in his day."
6 "Pythagorei cujusdam fetus."-Otto, after Goezius.
7 [Langus compares 2 Pet. iii. 7.]
8 Some propose to insert these three lines in the centre of the next quotation from Philemon, after the line, "Nay, there's an eye," etc.
10 Groitius joins these lines to the preceding. Clement of Alexandria assigns them, and the others, which are under the name of Euripides, to Diphilius.
11 Some attribute these lines to Menander, others regard them as spurious.
13 The mss. are corrupt here. They seem to read, and one actually does read, "all" for "many." "Many" is in Plato, and the clause in brackets is taken from Plato to fill up the sense.
14 kaka in Euripedes, kala in text.
15 [See Warburton's Divine Legation (book ii. § 4), vol. ii. p. 20. Ed. London, 1811.]
16 These lines are assigned to Diphilus.
17 The words from "but" to "all" are assigned by Otto to Justin, not to Menander.
18 See chap. i., the opening sentence.
19 Odyssey, xxii. 347.[N. B.-This tractate is probably the genuine work of Justin.]
2 That is to say, their lives are a protest against entering into marriage for any other purpose than that of begetting children.
3 i.e., to the devil. [St. John xii. 31, xiv. 30, xvi. 11.]
9 i.e., by actually happening under our observation.
10 ecwqen, "without" or "outside," to which reference is made in the next clause, which may be translated, "because nothing is outside God," or, "because to God nothing is `without._0'"
11 kosmikwn, arguments drawn from the laws by which the world is governed.
12 to kenon, the void of space in which the infinity of atoms moved.
14 This might also be rendered, "and the things in the world, on account of which he was made;" but the subsequent argument shows the propriety of the above rendering.
18 Migne proposes to read here kai ou sun auth, "without the flesh," which gives a more obvious meaning. The above reading is, however, defensible. Justin means that the flesh was not mercy partaking of the soul's faith and promise, but had rights of its own.
19 It is supposed that a part of the treatise has been here dropped out.
[N. B.-These fragments are probably genuine.]