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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[2244] 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.
[2246] Literally, “spoiled.”
[2247] Justin thinks the “spoils of Samaria” denote spoils of Satan; Tertull. thinks that they are spoils of Christ.
[2248] Literally, “add.”
Chapter LXXIX.—He proves against Trypho that the wicked angels have revolted from God.
[2250] LXX. “who walk,” πορευόμενοι for πονηρευόμενοι.
[2251] In E. V. “Zoan.”
[2253] ἐκδεξάμενος; in chap. cxv. inf. it is ἐκλεξάμενος.
[2256] Maranus suggests the insertion of ἐποίησαν or ἐπείρασαν before ἐξισοῦσθαι.
[2258] Justin made no previous allusion to this point, so far as we know from the writing preserved.
[2259] Or, “so as to believe thoroughly that such will take place” (after “opinion”).
[2260] [A hint of the origin of this work. See Kaye’s Note, p. 18].
[2261] i.e., resurrection.
[2262] Maranus says, Hieron. thinks the Genistæ were so called because they were sprung from Abraham (γένος) the Meristæ 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 Genistæ were so called because they believed the world to be in general governed by God; the Meristæ, because they believed that a fate or providence belonged to each man.
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