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Justin Martyr
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Introductory Note to the Writings of Justin Martyr
[2597] Grotius supposes this to be Æschylus the younger in some prologue.
[2598] This may also be translated: “expounding the set of opinions prevalent in his day.”
[2599] “Pythagorei cujusdam fetus.”—Otto, after Goezius.
Chapter III.—Testimonies to a future judgment.
[2600] [Langus compares 2 Pet. iii. 7.]
[2601] Some propose to insert these three lines in the centre of the next quotation from Philemon, after the line, “Nay, there’s an eye,” etc.
[2602] Some say Diphilus.
[2603] Grotius joins these lines to the preceding. Clement of Alexandria assigns them, and the others, which are under the name of Euripides, to Diphilus.
Chapter IV.—God desires not sacrifices, but righteousness.
[2604] Some attribute these lines to Menander, others regard them as spurious.
[2605] P. 68, D, [cap. 30.]
[2606] The mss. are corrupt here. They seem to read, and one actually does read, “all” for “many.” “Many” is in Plato, and the clause in brackets is taken from Plato to fill up the sense.
Chapter V.—The vain pretensions of false gods.
[2607] κακά in Euripedes, καλά in text.
[2608] [See Warburton’s Divine Legation (book ii. § 4), vol. ii. p. 20. Ed. London, 1811.]
[2609] These lines are assigned to Diphilus.
[2610] The words from “but” to “all” are assigned by Otto to Justin, not to Menander.
Chapter VI.—We should acknowledge one only God.
[2611] See chap. i., the opening sentence.
[2612] Odyssey, xxii. 347.
[2613] [N. B.—This tractate is probably the genuine work of Justin.]
Chapter II.—Objections to the resurrection of the flesh.
Chapter III.—If the members rise, must they discharge the same functions as now?
[2615] That is to say, their lives are a protest against entering into marriage for any other purpose than that of begetting children.
[2616] i.e., to the devil. [St. John xii. 31, John xiv. 30, John xvi. 11.]
Chapter IV.—Must the deformed rise deformed?
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