236236 anwqen; in Lat. vers. antiquitus, which Maranus prefers.
237237 Literally, “garments of gold, variegated.”
238238 Ps. xlv. 6–11.
239239 The incarnation, etc.
240240 “Being so,” literally.
241241 Literally, “but only sharpen yourselves to say something.”
242242 [Or, “this one.”]
243243 Ps. xcix. 1–7.
244244 Or, “to judge,” as in chap. xxxiv.
245245 Ps. lxxii. 1, etc.
246246 Ps. xix. 1–6.
247247 Literally, “importuned.”
248248 Isa. xlii. 8.
249249 Literally, “fixed.”
250250 Or, “ye islands which sail on it;” or without “continually.”
251251 Isa. xlii. 5–13.
252252 Chap. xliii.
253253 hn, which is in chap. xliii., is here omitted, but ought to be inserted without doubt.
254254 Isa. vii. 10–17, with Isa. viii. 4 inserted between vers. 16 and 17.
255255 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.
256256 [Note the courteous admission of Trypho. and the consent of both parties to the duty of searching the Scriptures.]
257257 tew": Vulg. Para Qew, vitiose. —Otto.
258258 The text is corrupt, and various emendations have been proposed.
263263 The text here has tauta poihsai omoiw". Maranus suggests Hsaiou for poihsai; and so we have translated.
264264 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.
265265 i.e., the devils.
266266 i.e., the priests of Mithras.
267267 Isa. xxxiii. 13–19.
268268 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.]
269269 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.]
270270 Or, “profess.”
271271 Or, “even if we.”
272272 It is not known where this passage comes from.
273273 Jer. xi. 19.
274274 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.
275275 These words were not taken away by the Jews, but added by some Christian.—Otto. [A statement not proved.]
276276 It is strange that “from the wood” is not added; but the audacity of the copyists in such matters is well known.—Maranus.
277277 Many think, “you.”
278278 In text, “you.” Maranus suggests, as far better, “we.”
279279 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.]
280280 Deut. xxxi. 16–18.
281281 Literally, “for food.”
282282 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).]
283283 Ex. xxiii. 20, 21.
284284 [Num. xiii. 16.]
285285 Isa. vi. 8.
286286 Or, “so many.”
287287 [Is. ix. 6, according to LXX.]
288288 Not in all edd.
289289 Matt. viii. 11.
290290 Matt. vii. 22.
291291 Matt. xxv. 41.
292292 Luke x. 19. [“And on scolopendras” (i.e. centipedes) not in the original.]
293293 Luke ix. 22.
294294 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.
295295 Ezek. xvi. 3.
296296 Mic. v. 2.
297297 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.
298298 Jer. xxxi. 15.
299299 Literally, “spoiled.”
300300 Justin thinks the “spoils of Samaria” denote spoils of Satan; Tertull. thinks that they are spoils of Christ.
301301 Literally, “add.”
302302 Isa. xxix. 13, 14.
303303 LXX. “who walk,” poreuomenoi for ponhreuomenoi.
304304 In E. V. “Zoan.”
305305 Isa. xxx. 1–5.
306306 ekdexameno"; in chap. cxv. inf. it is eklexameno".
307307 Zech. iii. 1.
308308 Job i. 6.
309309 Maranus suggests the insertion of epoihsan or epeirasan before exisousqai.
310310 Ps. xcvi. 5.
311311 Justin made no previous allusion to this point, so far as we know from the writing preserved.
312312 Or, “so as to believe thoroughly that such will take place” (after “opinion”).
313313 [A hint of the origin of this work. See Kaye’s Note, p. 18].
314314 i.e., resurrection.
315315 Maranus says, Hieron. thinks the Genistae were so called because they were sprung from Abraham (geno") 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.
316316 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).
317317 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.”
318318 Literally, “time.”
319319 Literally, “the son of an hundred years.”
320320 Literally, “the son of an hundred years.”
321321 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.
322322 Isa. lxv. 17 to end.
323323 These words are not found in the mss.
324324 Ps. xc. 4; 2 Pet. iii. 8.
325325 Literally, “make.” [A very noteworthy passage, as a primitive exposition of Rev. xx. 4–5. See Kaye, chap. v.]
326326 Luke xx. 35f.
327327 Ezek. iii. 17, 18, 19.
328328 Isa. i. 23.
329329 epi, but afterwards ei". Maranus thinks that epi is the insertion of some copyist.
330330 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.]
331331 This last clause is thought to be an interpolation.
332332 Or, “why was it.”
333333 Ps. xxiv. 7.
334334 Chap. lxxvi.
335335 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.
336336 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.]
337337 In both mss. “people.”
338338 Isa. lxvi. 5–11.
339339 [Myrrh. Christ the (Anointed) Rock is also referred to by Jacob (Gen. xlix. 24).]
340340 In chap. lxiii. probably, where the same Psalm is quoted.
341341 Ps. xlv. 7.
342342 Ps. i. 3.
343343 The Red Sea, not the Jordan. [Ex. xv. 27.]
344344 Literally, “a tree.”
345345 Isa. xi. 1 ff.
346346 He, that is, the Spirit. The following “He” is Christ.
347347 Or, “wrought out amongst His people.” So Otto.
348348 Literally, “He said accordingly.” Ps. lxviii. 18.
349349 Joel ii. 28 f.
350350 [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.
351351 Literally, “sat.”
352352 Isa. i. 27.
353353 Ps. ii. 7.
354354 The repitition seems quite superfluous.
355355 [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.]
356356 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.
357357 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.”
358358 Deut. xxxiii. 13–17.
359359 [A clumsy exposition of St. John, iii. 14.]
360360 Or, “ashes,” spodwn for spondwn.
361361 We have adopted the parenthesis inserted by Maranus. Langus would insert before it, ti exete apokrinasqai; “What will you have to answer?”
362362 Gen. xv. 6.
363363 We have supplied this phrase twice above.
364364 Literally, salvation along with Christ, that is, salvation by the aid of Christ.
365365 andromania is read in mss. for androfonia.
366366 Matt. xxii. 37.
367367 [Gal. iii. 13.]
368368 Deut. xxvii. 26.
369369 Deut. xxi. 23.
370370 We read epistamenwn for epistamenon. Otherwise to be translated: “God foretold that which you did not know,” etc.
371371 legomenon for genomenwn.
372372 Luke vi. 35.
373373 Ps. iii. 4, 5.
374374 Isa. lxv. 2; comp. also Rom. x. 21.
375375 Isa. liii. 9.
376376 That is, Ps. xxii. 16–18.
377377 Probably should be “Thy.”
378378 [Jewish computation of the evening as part of the succeeding day.]
379379 Matt. xxvi. 39.
381381 Matt. xi. 27.
382382 Matt. xvi. 21.
383383 [Note this testimony to Mary’s descent from David.]
384384 The text is, auton ton Abraam patera. Thirlby proposed auton tou Adam: Maranus changed this into autou ton Adam patera.
385385 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.
386386 Luke i. 35. See Meyer in loc..
387387 Luke i. 38.
388388 Luke xviii. 18 f.
389389 The text is corrupt, and the meaning doubtful. Otto translates: naribus inter se certantes.
390390 Gen. iii. 15.
391391 Gen. xi. 6.
392392 Isa. l. 4.
393393 Not found in mss.
394394 kai twn didaskalwn, adopted instead of kata thn didaskalian, “according to their instructions.”
395395 apo tou orou". 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 orou" and epi to oro" have been suggested.