[10:2] Such is a perfectly allowable translation of [Greek:  kai ton par’ autou hyion elthonta kai didaxanta hemas tauta, kai ton ton allon hepomenon kai exomoioumenon agathon angelon straton, pneuma te to prophetikon sebometha kai proskynoumen.] As there is nothing approaching to angel worship in Justin, such a rendering seems absolutely necessary.

[15:1] “For the law promulgated in Horeb is now old, and belongs to you alone; but this is for all universally.  Now law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law—­namely, Christ—­has been given to us.” (Heb. viii. 6-13; Dial. ch. xi.)

[15:2] “For the true spiritual Israel and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations) are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed.” (Phil. iii. 3, compared with Romans, iv. 12-18; Dial. ch. xi.)

[17:1] This, of course, was a Jewish adversary’s view of the Christian doctrine of the Godhead of Christ, which Justin elsewhere modifies by showing the subordination of the Son to the Father in all things.

[19:1] [Greek:  En gar tois apomnemoneumasi, ha phemi hypo ton apostolon autou kai ton ekeinois parakolouthesanton syntetachthai, hoti hidros hosei thromboi katecheito autou euchomenou.] (Dial. ch. ciii.)

[20:1] [Greek:  Kai to eipein metonomakenai auton Petron hena ton apostolon, kai gegraphthai en tois apomnemoneumasin autou gegenemenon kai touto, k.t.l.]

On this question the author of “Supernatural Religion” remarks, “According to the usual language of Justin, and upon strictly critical grounds, the [Greek:  autou] in this passage must be ascribed to Peter; and Justin therefore seems to ascribe the Memoirs to that Apostle, and to speak consequently of a Gospel of Peter.” (Vol. i. p. 417.)

[28:1] That of our Lord being born in a cave.

[29:1] [Greek:  Ioannou gar kathezomenou.]

[34:1] Justin has [Greek:  hidros hosei thromboi]; St. Luke, [Greek:  ho hidros autou hosei thromboi haimatos].  The author of “Supernatural Religion” lays great stress upon the omission of [Greek:  haimatos], as indicating that Justin did not know anything about St. Luke; but we have to remember, first, that St. Luke alone mentions any sweat of our Lord in His agony; secondly, that the account in Justin is said to be taken from “Memoirs drawn up by Apostles and those who followed them,” St. Luke being only one of those who followed; thirdly, Justin and St. Luke both use a very scarce word, [Greek:  thromboi]; fourthly, Justin and St. Luke both qualify this word by [Greek:  hosei].  If we add to this the fact that [Greek:  thromboi] seems naturally associated with blood in several authors, the probability seems almost to reach certainty, that Justin had St. Luke’s account in his mind.  The single omission is far more easy to be accounted for than the four coincidences.