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17 Wolf perfers pneumato/foroi, carried or borne along by the Spirit. [Kaye's Justin M., p. 180, comparing this view of the inspiration of prophets, with those of Justin and Athenagoras.]
18 e0ndia/qton. [Here the Logos is spoken of in the entire spirit of the Nicene Council. Ps. xlv. 1 is a favourite text against Arius; and (Advs. Judaeos. b. ii. 3) Cyprian presses it against the Jews, which shows that they accepted the Hebrew and the LXX. In a mystical sense.]
19 Literally, belching or vomiting. [The refernece is to Ps. xlv. where the LXX. read e0chreu/cato h9 kardi/a mou lo/gon a0gaqo\n, and the Latin eruxta/it xor meum bonum 'erbum; i.e., "My heart hath breathed forth a glorious Word." The well-chosen language of the translator (emitted) is degraded by his note.]
20 Prov. viii. 27. Theophilus reads with the Septuagint, "I was with Him, putting things into order," instead of "I was by Him as one brought up with Him." [here the Logos is the sofi/a as with the Fathers generally; e.g. Cyprian, Advs Judaeis, book ii. 2. But see cap. xv. p. 101, infra.]
21 That is, the first principle, whom he has just shown to be the Word.
22 In the Greek version of Gen. i. 1, the word "created" stands before "God."
23 Theophilus, therefore, understands that when in the first verse it is said that God created the earth, it is meant that he created the matter of which the earth is formed.
24 The words, "and light was; and God saw that light, that it was good," are omitted in the two best mss.. And in some editions; but they seem to be necessary, and to have fallen out by the mistake of transcribers.
26 [See book i. cap. v., supra, note 2; also, the important remark of Kaye, Justin Martyr, p. 179.]
27 [See book i. cap. v., supra, note 2; also, the important remark of Kaye, Justin Martyr, p. 179.]
29 Following Wolf's rendering.
30 Or, suitably arranged and appointed it.
32 [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.]
33 [The ports and happy havens beautifully contrasted with rocks and shoals and barren or inhospitable isles.]
34 That is, as the Benedictine edition suggests, when they have filled them with unsuspecting passengers.
36 Tria/doj. [The earliest use of this word "Trinity." It seems to have been used by this writer in his lost works, also; and, as a learned friends suggests, the use he makes of it is familiar. He does not lug it in as something novel: "types of the Trinity," he says, illustrating an accepted word, not introducing a new one.]
37 [An eminent authority says, "It is certain, that, according to the notions of Theophilus, God, His Word, and His wisdom constitute a Trinity; and it should seem a Trinity of persons." He notes that the title sofi/a, is here assigned to the Holy Spirit, although he himself elsewhere gives this title to the Son (book ii. cap. x., supra), as is more usual with the Fathers." Consult Kaye's Justin Martyr, p. 157. Ed. 1853.]
39 [Note the solid truth that God is not the author of evil, and the probable suggestion that all nature sympathized with man's transgression. Rom. viii. 22.]
41 Gen. ii. 7. [The Hebrew must not be overlooked: "the breath of lives," spiraculum vitarum; on which see Bartholinus, in Delitzsch, System of Bib. Psychol., p. 27. Also, Luther's Trichotomy, ibid., p. 460. With another work of similar character I am only slightly acquainted, but, recall with great satisfaction a partial examination of it when it first appeared. I refer to The Tripartite Nature of Man, by the Rev J. B. Heard, M.A. 3d ed. Edinburgh, 1871, T. & T. Clark.]
42 [But compare Tatian (cap. xiii. p. 70), and the note of the Parisian editors in margin (p. 152), where they begin by distinctions to make him orthodox, but at last accuse him of downright heresy. Ed. Paris, 1615.]
43 Theophilus reads, "It shall watch thy head, and thou shalt watch his heel."
45 Gen. ii. 8-iii. 19. [See Justin M., Dial., cap. lvi. p. 223, vol. 1. this series.]
46 The annotators here warn us against supposing that "person" is used as it was afterwards employed in discussing the doctrine of the Trinity, and show that the word is used in its original meaning, and with reference to an actor taking up a mask and personating a character.
47 Proforiko/j, the term used of the Logos as manifested; the Word as uttered by the Father, in distinction from the Word immanent in Him. [Theophilus is the first author who distinguishes between the Logos e0ndia/qetoj (cap. x, supra) and the Logos proforiko/j; the Word internal, and the Word emitted. Kaye's Justin, p. 171.]
49 That is, being produced by generation, not by creation.
50 The Benedictine editor remarks: "Women bring forth with labour and pain as the punishment awarded to sin: they forget the pain, that the propagation of the race may not be hindered."
52 In the Greek the word is, "work" or "labour," as we also speak of working land.
53 ["Pulchra, si quis ea recte utatur," is the rendering of the Paris translators. A noble motto for a college.]
54 [No need of a long argument here, to show, as some editors have done, that our author calls Adam an infant, only with reference to time, not physical development. He was but a few days old.]
55 [A noble sentence: e0leu/qeron ga\r kai\ au0tecou/sion e0poi/hsen o9 Qeo\j to\n a!nqrwpon.]
56 Apparently meaning, that God turns death, which man brought on himself by disobedience, into a blessing.