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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.