Ante-nicene fathers

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3131 Isa. lii. 10 ff. following LXX. on to liv. 6.

3232 Isa. lv. 3 to end.

3333 imatia; some read iamata, as in LXX., “thy health,” the better reading probably.

3434 Isa. lviii. 1–12.

3535 Deut. x. 16 f.

3636 Lev. xxvi. 40, 41.

3737 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.

3838 Isa. lvii. 1–4.

3939 Isa. lii. 5.

4040 Isa. iii. 9 ff.

4141 Isa. v. 18, 20.

4242 Matt. xxi. 13.

4343 This and following quotation taken promiscuously from Matt. xxiii. and Luke xi.

4444 Hos. i. and ii.

4545 [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.]

4646 Ezek. xx. 12.

4747 Ex. xxxii. 6.

4848 Deut. xxxii. 15.

4949 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.

5050 aoiko" kai paranomo".

5151 “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.

5252 Deut. xxxii. 6, 20.

5353 Ezek. xx. 19–26.

5454 Amos v. 18 to end, vi. 1–7.

5555 Jer. vii. 21 f.

5656 Ps. i. (in E. V.).

5757 Isa. lxvi. 1.

5858 The man he met by the sea-shore.

5959 Josh. v. 2; Isa. xxvi. 2, 3.

6060 Isa. lxv. 1–3.

6161 Isa. lxv. 1–3.

6262 Other edd. have, “with us.”

6363 Otto reads: “Thy works which Thou shalt do to those who wait for mercy.”

6464 Some suppose the correct reading to be, “our glorious institutions [manners, customs, or ordinances] have,” etc., eqh for eqnh.

6565 Isa. lxiii. 15 to end, and lxiv.

6666 Isa. xlii. 6, 7.

6767 susseismon, “a shaking,” is the original reading; but LXX has susshmon, a standard or signal, and this most edd. adopt.

6868 Isa. lxii. 10 to end, lxiii. 1–6.

6969 Isa. lviii. 13, 14.

7070 Isa. iii. 16.

7171 Various passages strung together; comp. Rom. iii. 10, and foll. verses.

7272 Jer. iv. 3.

7373 So in A.V., but supposed to be Idumaea.

7474 Jer. ix. 25 f.

7575 Mal. i. 10, etc.

7676 Ps. xviii. 43.

7777 [This striking claim of the Old Testament Scriptures is noteworthy.]

7878 Or, “repentance of the Father;” patro" for pneumato". Maranus explains the confusion on the ground of the similarity between the contractions for the words, pr" and pn".

7979 Ps. xix.

8080 Literally, “And the ten horns, ten kings shall arise after them.”

8181 Dan. vii. 9–28.

8282 Isa. xxix. 14.

8383 Ps. cx.

8484 plhrwsei ptwmata; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

8585 pephrwntai. Maranus thinks pepwrwntai more probable, “hardened.”

8686 Ps. lxxii.

8787 [A striking passage in De Maistre (Euvres, vol. vi. p. 275) is worthy of comparison.]

8888 Matt. vii. 15.

8989 1 Cor. xi. 19.

9090 Matt. vii. 15.

9191 Matt. xxiv. 11.

9292 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.]

9393 Ps. xxiv.

9494 Ps. xlvi. 5–9. [The diapsalm is here used for what follows the “Selah.”]

9595 “For” wanting in both Codd.

9696 Ps. xcix.

9797 [Hebrew and Greek, “a good word,” i.e. the Logos.]

9898 Or, “God, thy God.”

9999 stakth.

100100 Literally, “garments of gold, variegated.”

101101 Literally, “of a hard-hearted opinion.”

102102 1 Kings xix. 14, 18.

103103 w outo". [Or, Look you, listen!]

104104 Literally, “carry us captive.”

105105 Ps. lxviii. 19.

106106 Isa. v. 21.

107107 Contrasting either Catholics with heretics, or Christians with Jews. [Note this word Catholic, as here used in its legitimate primitive sense.]

108108 Some think this particularly refers to the paschal lamb, others to any lamb which is roasted.

109109 Literally, “cords.”

110110 Chap. xv.

111111 Literally, “overthrowing with a perfect overthrow.”

112112 Chap. xxviii.

113113 Mal. i. 10–12.

114114 Or, “being the first.”

115115 Ex. xxviii. 33 gives no definite number of bells. Otto presumes Justin to have confounded the bells and gems, which were twelve in number.

116116 Ps. xix. 4.

117117 Isa. liii. 1, 2.

118118 Chap. xiii.

119119 ekklhsia. Lat. vers. has conventus.

120120 Literally, “to the discourse in order.”

121121 Chap. xiii.

122122 Or, “was I led.”

123123 Isa. liii. 8.

124124 Literally, “He was in the world, being born.”

125125 See Chap. lxvi.

126126 Literally, “disobeys evil” (apeiqei ponhra). Conjectured: apwqei, and apeiqei ponhria.

127127 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.

128128 The rendering of this doubtful: literally, “from the face of the two kings,” and the words might go with “shall be forsaken.”

129129 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.”

130130 i.e., of Abraham’s seed.

131131 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.

132132 More probably, “or on account of,” etc.

133133 In Bible, “Job;” Maranus prefers “Jacob,” and thinks the mention of his name very suitable to disprove the arrogant claims of Jacob’s posterity.

134134 Ezek. xiv. 20.

135135 Isa. lxvi. 24.

136136 Some refer this to Christ’s baptism. See Cyprian, Adv. Jud. i. 24.—Otto.

137137 It, i.e., the law, or “what in the law,” etc.

138138 Those who live after Christ.

139139 “Eternal,” i.e., as the Jew thinks.

140140 Literally, “put you out of countenance.”

141141 Num. xv. 38.

142142 Deut. vi. 6.

143143 Literally,

144144 “Or, Are there not some,” etc.

145145 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.

146146 Ezek. xxxiii. 11–20.

147147 [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?]

148148 Comp. Isa. xxix. 13.

149149 Or, “such a man.”

150150 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.

151151 Langus translates: “Nor would, indeed, many who are of the same opinion as myself say so.”

152152 [Note this emphatic testimony of primitive faith.]

153153 Mal. iv. 5.

154154 Matt. iii. 11, 12.

155155 Literally, “cousin.”

156156 Matt. xvii. 12.

157157 Num. xi. 17, spoken of the seventy elders. Justin confuses what is said here with Num. xxvii. 18 and Deut. xxxiv. 9.

158158 The meaning is, that no division of person took place. Elijah remained the same after as before his spirit was shed on John.

159159 Literally, “fruit.”

160160 Isa. xxxix. 8.

161161 Isa. xl. 1–17.

162162 Chap. xxv.

163163 “Are willing.”

164164 Matt. xi. 12–15.

165165 [Gen. xlix. 5, 8, 9, 10, 11, 18, 24. These texts are frequently referred to by Justin.]

166166 Or, “in comparison of.”

167167 Gen. xlix. 8–12.

168168 af ou; many translated “under whom,” as if ef ou. This would be erronious. Conjectured also efuge for epaqen.

169169 Zech. ix. 9.

170170 Zech. xiii. 7.

171171 Literally, “inquired into.”

172172 Deut. iv. 19, an apparent [i.e., evident] misinterpretation of the passage. [But see St. John x. 33–36.]

173173 Or, “misusing.”

174174 Ps. xcvi. 5.

175175 Com. reading, “you;” evidently wrong.

176176 Literally, “for.”

177177 Two constructions, “which” referring either to Scriptures as whole, or to what he records from them. Last more probable.

178178 Gen. xviii. 1, 2.

179179 Gen. xix. 27, 28; “and so on” inserted probably not by Justin, buy by some copyist, as is evident from succeeding words.

180180 Some, “besides;” but probably as above.

181181 Or, “going away, departed.”

182182 Gen. xviii. 10.

183183 Gen. xxi. 9–12.

184184 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 aggelo", to convey messages, to announce. The similarity between aggelo" and aggellw cannot be retained in English, and therefore the point of Justin’s remarks is lost to the English reader.

185185 Some supply, “or said.”

186186 Gen. xix. 23.

187187 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.”

188188 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.

189189 Ps. cx. 1.

190190 Ps. xlv. 6, 7.

191191 [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.]

192192 Gen. xviii. 13, 14.

193193 Gen. xviii. 16, 17.

194194 Literally, “is multiplied.”

195195 Gen. xviii. 20–23.

196196 Comp. Note 2, p. 223.

197197 Gen. xviii. 33, xix. 1.

198198 Gen. xix. 10.

199199 Literally, “I have admired thy face.”

200200 Gen. xix. 16–25.

201201 Literally, “hear.”

202202 Literally, “for this sake.” [Note here and elsewhere the primitive rule as to the duty of all men to search the Scriptures.]

203203 Or, “speak otherwise.”

204204 Literally, “in the place of God.”

205205 Gen. xxxi. 10–13.

206206 Some read, “a man.”

207207 Literally, “the face of God.”

208208 Gen. xxxii. 22–30.

209209 Gen. xxxv. 6–10.

210210 Or, “Beersheba.”

211211 So, LXX. and N.T.; Heb. “Haran.”

212212 Literally, “was set up.”

213213 Gen. xxviii. 10–19. [Oulamlouz. Sept. Luz Eng.]

214214 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.]

215215 Ex. ii. 23.

216216 Ex. iii. 16.

217217 Ex. iii. 2–4.

218218 Gen. xxxv. 7.

219219 Literally, “judgment.”

220220 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.]

221221 The act of will or volition is on the part of the Father.

222222 Or, “Do we not see,” etc.

223223 The word logo", 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.

224224 The mss. of Justin read “sleeping,” but this is regarded as the mistake of some careless transcriber.

225225 Prov. viii. 21 ff.

226226 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).

227227 Gen. i. 26, 28.

228228 Gen. iii. 22.

229229 Heresy or sect.

230230 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.
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