[181:1] Eusebius, H. E., 4:16, Chron. Pasch., A.D. 165.

[181:2] Apol., 1:1

[181:3] Dial. c. Tryph., 2. ff.

[182:1] Apol., 1:46.

[182:2] Apol., 1:26.

[182:3] Dial. c. Tr., 120.

[184:1] Credner, Beiträge, i., p. 105.

[184:2] Eusebius, H. E., 3:39.

[184:3] Ib., 5:8

[184:4] Ib., 6:25.

[184:5] Apol., 1:33.

[184:6] Credner, Beiträge, i., p. 105 f., Gesch. N. T. Kanon, p. 12; Reuss, Hist. du Canon, p. 53 f.; Westcott, On the Canon, p. 95, note 1. The Clementine Recognitions (2:1) make the Apostle Peter say: In consuetudine habui verba domini mei, quae ab ipso audieram revocare ad memoriam.

[185:1] Apol., 1:66, 67, cf. 1:33; Dial. c. Tr., 88, 100, 101, 102, 103, 104, and twice in 106.

[185:2] Dial., 103, 105, thrice 107.

[185:3] En gar tois apomnêmoneumasi ha phêmi hupo tôn apostolôn kai tôn ekenois parakolouthêsantôn syntetachthai, k.t.l. Dial., 103.

[185:4] Eusebius, H. E., 3:3, 25, 6:12; Hieron., De Vir. Illl., 1; Origen, in Matth., 10:17.

[185:5] Eusebius, H. E., 3:25; Origen, Hom. i. in Lucam; Irenaeus, Adv. Haer., 1:20; cf. Tischendorf, Evang. Apocr., 1853, p. 38, ff.; Wann wurden, u.s.w., p. 89 f.; Hieron., Praef. in Matth.

[185:6] Tischendorf, Evang. Apocr. proleg., p. 12, ff.; Epiphanius, Haer., 79, § 5, etc.

[185:7] Irenaeus, Adv. Haer. 1:31, § 1; Epiphanius, Haer., 38, § 1; Theodoret, Fab. Haer., 1:15.

[185:8] Origen, Hom. i. in Lucam; Hieron., Praef. in Matth.; Adv. Pelaegianos, 3:1; Fabricius, Cod. Apocr. N. T., i., p. 339 f.

[185:9] Decret. Gelasii, 6, § 10.

[185:10] Origen, Hom. i. in Lucam; Eusebius, H. E., 3:25; Decret. Gelasii, 6:8; Hieron., Praef. in Matth.

[185:11] If this be not its most ancient title, the Gospel is in the Prologue directly ascribed to Nicodemus. The superscription which this apocryphal Gospel bears in the form now extant, hupomnêmata tou kuriou hêmôn Iêsou Chrisou, recalls the title of Justin's Memoirs. Tischendorf, Evang. Apocr., p. 203 f., cf. Proleg., p. 54, ff.; Fabricius, Cod. Apocr. N. T., i., p. 213 ff.; Thilo, Cod. Apocr. N. T., p. 118-142, p. 487 ff.

[186:1] Luke 1:1; Irenaeus, Adv. Haer., 1:20, § 1; Origen, Hom. i. in Lucam. Eusebius, H. E., 3:3, 25; 4:22; 6:12 Fabricius, Cod. Apocr. N. T., Thilo, Cod. Apocr. N. T.,; Tischendorf, Evang. Apocr.

[186:2] Oi gar apostoloi en tois genomenois hyp' autôn apomnêmoneumasin, ha kaleitai euangelia. k.t.l.  Apol., 1:66.

[186:3] An instance of such a gloss getting into the text occurs in Dial. 107, where in a reference to Jonah's prophecy that Nineveh should perish in three days, according to the version of the Septuagint which Justin always quotes, there is a former marginal gloss "in other versions forty," incorporated parenthetically with the text.

[186:4] Ta en tô legomenô euangeliô parangelmata. k.t.l. Dial. c. Tr., 10.

[186:5] Dial., 100.

[186:6] There is one reference in the singular to the Gospel in the fragment De Resurr., 10, which is of doubtful authenticity.

[187:1] Credner argues that, had Justin intended such a limitation, he must have said, ha kaleitai ta tessara euangelia. Gesch. d. N. T. Kan., p. 10.

[187:2] Ta apomnêmoneumata ton apostolôn, hê ta sungrammata ton prophêtôn anaginôsketai mechris enchorei. Apol., 1:67.

[187:3] H. E., 3:16.

[187:4] H. E., 4:23.

[187:5] Haer., 30:15.

[187:6] De Vir. Ill., 15 ... "quae in nonnullis ecclesiis publice legitur."

[187:7] Eusebius, H. E., 3:3; Hieron., De Vir. Ill., 10.

[187:8] Sozom., H. E., 7:19; Canon Murator., Tregelles, p. 56 f.

[187:9] The Shepherd of Hermas and the Apocalypse of Peter are enumerated amongst the books of Holy Scripture in the Stichometry of the Codex Claramontanus (ed. Tischendorf, p. 469; cf. Credner, Gesch. N. T. Kan., p. 175 f.), and the latter is placed amongst the antilegomena in the Stichometry of Nicephorus, together with the Apocalypse of John and the Gospel according to the Hebrews. (Credner, Zur Gesch. d. Kan., p. 117 ff.) In the Can. Murat. the Apoc. of Peter is received along with that of John, although some object to its being read in the Church. (Can. Murat., Tregelles, p. 65; Credner, Gesch. N. T. Kan., p. 175 f.) Tischendorf conjectures that the Apocalypse of Peter may have been inserted between the Ep. of Barnabas and the Shepherd of Hermas, where six pages are missing in the Codex Sinaiticus. (Nov. Test. Sinait., Lipsiae, 1863, Proleg., p. 32).

[188:1] Cf. Irenaeus, Adv. Haer. 1:26, § 2; 3:11, § 7; Origen, Comm. in Ezech., 24:7; Eusebius, H. E., 3:25, 27; 6:12; Epiphanius, Haer., 29:9; 30:3, 13 f.; Theodoret, Haer. Fab., 2:22; Hieron., Adv. Pelag., 3:2, Comm. in Matth., 12:13.

[188:2] Dial. c. Tr., 81.

[188:3] Apol., 1:33; cf. Dial. c. Tr., 119, Apol., 1:32, Dial. C. Tr., 48, 53.

[188:4] Cf. Apol., 1: 30, 32, 52, 53, 61, Dial. C. Tr., 32, 43, 48, 100.

[188:5] Epeidê ouk anthrôpeiois didagmasi kekeleusmena hyp' autou tou Christou peithesthai, alla tois dia tôn makariôn prophêtôn kêrucheisi kai di autou didachtheisi. Dial. c. Tr., 48.

[188:6] Kai kalôs ho Ioustinos en tô pros Markiôna syntagmati phêsin, Hoti autô tô kuriô ouk an epeisthên, allon Theon katangellonti para ton dêmiurgon… Adv. Haer. 4:6, § 2; Eusebius, H. E., 4:18.

[189:1] Semisch, Denkwürd. Justinus, p. 84.

[189:2] It is not requisite that we should in detail refute the groundless argument that the looseness of Justin's quotations from the Old Testament justifies the assumption that his evangelical quotations, notwithstanding their disagreement and almost universal inaccuracy, are taken from our Gospels. Those, however, who desire to examine the theory further may be referred to Semisch, Die ap. Denkw. d. Märt. Justinus, pp. 239-273, and Bindemann, Th. Stud. u. Kritiken, 1842, p. 412 ff., on the affirmative side, and to its refutation by Hilgenfeld, Die Evv. Justin's, pp. 46-62, Theol. Jahrb., 1850, pp. 385-439, 567-578; and Credner, Beiträge, ii.

[189:3] Kai epeidê kai par hêmin anêr tis, hô onoma Iôannês, eis tôn apostolôn tou Christou, en apokalypsei genomenê autô, k.t.l. Dial. c. Tr., 81.

[190:1] Oi apomnêmoneusantes panta ta peri tou sotêros hêmôn Iêsou Christou edidaxan. Apol., 1:33.

[190:2] Dial. c. Tr. 23, 43 twice, 45 thrice, 100 twice, 101, 120; Apol., 1:32; cf. Matt. 1:1-16; Luke 3: 23-28.

[190:3] Eis ton dia tês apo tou genous tou Abraam, kai phylês Iouda, kai Dabio parthenou gennêthenta uion tou Theo Christon. Dial. c. Tr., 43.[191:1] Dial. c. Tr., 23:1

[191:2] Apol., 1:32.

[191:3] Matt. 1:1-16; cf. Luke 3:23-28.

[191:4] Matt. 1:16; cf. Luke 3:23.

[191:5] Matt. 1:20.

[191:6] Luke 1:27.

[191:7] Luke 2:4.

[191:8] Dial. c. Tr., 78.

[191:9] Clemens, Al., Strom., 7: 1, § 93; Origen, Comm. in Matth. 3; Epiphanius, Haer., 79 § 5; cf. Fabricius, Cod. Apocr. N. T., i., p. 39 ff.; Thilo, Cod. Apocr. N. T. proleg., 45. ff.

[192:1] Wann wurden u.s.w., p. 76 ff, cf. Evangelia Apocr. Proleg., p. 12 ff.

[192:2] Kai emnêsthê ho hiereus tês paidos Mariam, hoti ên ek tês phylês Dabid, k.t.l. Protevangelium Jacobi, 10. Tischendorf, Evangelia Apocr., p. 19 f.; Fabricius, Cod. Apocr. N. T., i., p. 106.

[192:3] ... Maria de stirpe regia et familia David oriunda. Evang. de Nativ. Mariae, i; Fabricius, Cod. Apocr. N. T., i., p. 19; Tischendorf, Ev. Apocr., p. 106.

[192:4] Pseudo-Matth. Evang. 1, 13, etc.; Tischendorf, Ev. Apocr., p. 54, 73; cf. Hist. de Nativ. Mar. et de Inf. Salv., 13, Thilo, Cod. ap. N. T., p. 374. Regarding the antiquity of some of these works, cf. Tischendorf, Ev. Apocr. Proleg., p. 25, ff.

[192:5] Hilgenfeld, Die Evv. Justin's, p. 154 ff. Hilgenfeld conjectures that the Protevangelium may have been based upon the Gnostic work, the Genna Marias mentioned by Epiphanius, or on the Gospel according to Peter, ib., p. 159 ff.; cf. Volkmar, Der Ursprung, p. 84 ff.; Tischendorf, Wann wurden, u.s.w., p. 78 ff.

[192:6] Several of the Fathers in like manner assert the Davidic descent through Mary. Irenaeus states that she was "of the lineage of David" (outos estin ek tês Dabid parthenou genomenos). Adv. Haer., 3:21, § 5), and he argues that the Davidic descent through the Virgin was clearly indicated by prophecy. The same argument is taken up by Tertullian, who distinctly traces the descent of Christ through Mary (ex stirpe autem Jesse de putatem per Mariam inde censendum.  Adv. Marcionem, 3:17.  Eundem ex genere David secundum Mariae censum, Ib., 4:1, cf. 5:8). It is most probable that both Irenaeus and Tertullian, who were well acquainted with the writings of Justin, followed him in this matter, for they very closely adopt his arguments. They may, however, have known apocryphal works containing the Davidic descent through Mary. They certainly did not derive it from the canonical Gospels.

[192:7] Matt. 1:20 f.

[192:8] Cf. Matt. 1:18.

[192:9] Luke 1:26 f., cf. 2:5-6.

[192:10] Apol., 1:33, Dial. c. Tr., 78, 100.[193:1] Idou syllêpsê en gastri ek pneumatos hagiou, kai texê uion, kai uios hypsistou klêthêsetai; kai kaleseis to onoma autou Iêsoun; autos gar sôsei ton laon autou apo tôn amartiôn autôn, hôs oi apomnêmoneusantes panta ta peri tou sôtêros hêmôn Iêsou Christou edidazan. Apol. 1:33

[193:2] Matt. 1:21.

[193:3] Dynamis gar kuriou episkiasei soi; dio kai to gennômenon ek sou hagion klêthêsetai uios hypistou; kai kaleseis to onoma autou Iêsoun. Autous gar sôsei ton laon autou apo tôn amartiôn autôn. Protev. Jacobi, 11; Tischendorf, Evang. Apocr., p. 22; Fabricius, Cod. Apocr. N. T., i., p. 93.

[193:4] Wann wurden, u.s.w., p. 77.

[193:5] Protev. Jac., 11; Tischendorf, Evang. Apocr., p. 21 f. The peculiar expression is wanting in most of the other known MSS.

[193:6] To pneuma oun kai tên dynamin tên para tou Theou ouden allo noêsai themis ê ton logon, hos kai prôtotokos tô theô esti, hôs Môsês ho prodedêlômenos prophêtês emênuse. Kai toutou, elthon epi tên parthenon kai episkiasan, k.t.l. Apol., 1:33.

[195:1] Cf. Joseph., Antiq., 18:1, §1; Tertullian, Adv. Marc., 4:19.

[195:2] Apol., 1:46.

[195:3] Luke 2:4.

[195:4] Matt. 2:1; cf. Alford, Greek Test., i., p. 14.

[195:5] Matt. 2:22 f. It is scarcely necessary to point out that the author of the first Gospel quotes some apocryphal work, and that the last word is a total misconception of the phrase. The word Nazôraious should have been Naziraios, and the term has nothing whatever to do with the town of Nazareth.

[196:1] Protev. Jac., 17, cf. 21; Fabricius, Cod. Apocr. N. T., i., p. 103; Tischendorf, Evang. Apocr., p. 30, p. 39.

[196:2] Keleusis de egeneto apo Augoustou Basileôs apographesthai pantas tous en Bêthleèm tês Ioudaias. Protev. Jac., 17,

[196:3] Evang. de Nativ. Mariae, 1 and 8; cf. Evang. Thomae Lat., 3; Tischendorf, Evang. Apocr., p. 158.

[196:4] Ev. de Nat. Mariae, 9.

[196:5] Ib., 8, 9.

[196:6] Joseph, uxore cum aliis quae necessaria erant assumta Bethlehem civitatem, unde ipse erat, tetendit. Evang. de Nat. Mar., 10; Fabricius, Cod. Apocr. N. T., i., p. 37; Tischendorf, Ev. Apocr. p. 114, cf. Evang. infantiae Arab., ii; Fabricius, ib., i., p. 169; Tischendorf, ib., p. 171. Here Joseph goes from Jerusalem to Bethlehem, his native city.

[196:7] Cf. Hist. de Nat. Mar. et de Inf. Salv., 13. "Necesse autem fuerat, ut Joseph cum Maria proficisceretur in Bethlehem, quia exinde erat, et Maria de tribu Juda et de domo ac patria David." Thilo, Cod. Apocr. N. T., p. 374.

[197:1] Denkwürdigk. d. Märt. Just., p. 390 f.

[197:2] Jahrb. bibl. Wiss, 1853-54, p. 60.

[197:3] Dial., 71, cf. 70.

[197:4] Ib., p. 60, anm. 1.

[197:5] Protev. Jac., 18; Fabricius, Cod. Apocr. N. T., i., p. 105; Tischendorf, Evang. Apocr., p. 32.

[197:6] Evang. Infantiae Arab., 2, 3; Fabricius, ib., i., p. 169 f.; Tischendorf, ib., p. 171 f.

[197:7] Pseudo-Matt. Ev., 13, 14; Tischendorf, ib., p. 74 f.; Historia Josephi Fab. Lign., 7; Tischendorf, ib., p. 118; Hist. de Nat. Mar. et de Inf. Salv., 14; Thilo, Cod. Apocr. N. T. p. 381.

[197:8] Origen, Contra Cels., 1:51; Eusebius, Vita Const., 3:40 f. Their only variation from Justin's account is, that they speak of the cave as in Bethlehem, while Justin describes it as near the village. Credner remarks that the sacredness of the spot might by that time have attracted people, and led to the extension of the town in that direction, till the site might have become really joined to Bethlehem. Credner, Beiträge, i., p. 235, cf. Socrates, H. E. 1:17; Sozomen, H. E., 2:2; Epiphanius, Haer., 20:1; Hieron., Ep. , 53 ad Paul.

[198:1] Evang. Apocr. Proleg., p. 13; Wann wurden, u.s.w., p. 76 ff.

[198:2] Luke 2:8, 20.

[198:3] Matt. 2:1.

[198:4] Dial. c. Tr. 78.

[198:5] Dial. 77, 78 four times, 88, 102, 103, 106.

[198:6] Dial. 76, 120, 121, 126, 140, etc.; cf. Hilgenfeld, Die Evv. Justin's, p. 149.

[199:1] Dial. 106.

[199:2] Matt. 2:2, Cf. 2:9.

[199:3] Dial. 106.

[199:4] Matt. 2:9.

[199:5] Dial. 78.

[199:6] Matt. 2:4.

[199:7] ... kai tektonos nomizomenou tauta gar ta tektonika erga eirgazeto en anthrôpois ôn, arotra kai zyga; dia toutôn kai ta tês dikaisynês symbola didaskôn, kai energê bion. Dial. 88.

[199:8] Ouch outos estin ho tektôn, ho uios Marias? Mark 6:3.

[199:9] Cf. Luke 3:23.

[199:10] ... hoti oudamou tôn en tais ekklêsiais pheromenôn euangeliôn tektôn autos ho Iêsous anagegraptai.  Contra Cels., 6:36; cf. Credner, Beiträge, i., p. 239; Hilgenfeld, Die Evv. Justin's, p. 152.

[199:11] Ho de patêr autou tektôn ên, kai epoiei en tô kairô ekeinô arotra kai zygous. Evang. Thomae Graece, A. 13; Tischendorf, Ev. Apocr., p. 144 cf.; Evang. Thomae Lat., xi.; Tischendorf, ib., p. 166; Pseudo-Matth. Ev., 37; Tischendorf, ib., p. 99; Evang. Infant. Arab., 38; Tischendorf, ib., p. 193; Fabricius, Cod. Apocr. N. T., p. 200.

[200:1] Hostis epi ton Iordanên potamon kathezomenos, eboa; k.t.l. 49.

[200:2] Eti autou kathezomenou epi tou Iordanou potamou, k.t.l. Dial. 51.

[200:3] Iôannou gar kathezomenou epi tou Iordanou, k.t.l. Dial. 88.

[200:4] Dial. 49.

[200:5] 17:11. Many MSS. add prôton.

[200:6] Beiträge, i., p. 219.

[200:7] ... katelthontos tou Iêsou epi to hudôr, kai pur anêphthê en tô Iordanê; kai anaduntos autou apo tou hudatos, hôs peristeran to hagion pneuma epitpênai ep' auton egrapsan oi apostoloi autou toutou tou Christou hêmôn ... kai phônê ek tôn ouranôn elêluthei ... "Uios mou ei ou; egô sêmerôn gegennêka se." Dial. 88.

[201:1] Su ei ho uios mou ho agapêtos, en soi eudokêsa.  Mark 1:11, Luke 3:22. The first Gospel has a slight variation: "This is my son, etc., in whom, etc.," Outos estin ho uios mou k.t.l. ... en hô eudokêsa. Matt. 3:17; Cf. 2 Peter 1:17, which agrees with Matt.

[201:2] Dial. 103.

[201:3] Ib., 103. The quotations regarding the temptation do not agree with our Gospels, but they will be referred to later.

[202:1] Dial. 87.

[202:2] Kai gar gennêtheis, dynamin tên autou hesche. Dial. 88.

[203:1] Kai hôs anêlthen apo tou hudatos, ênoigêsan oi ouranoi, kai eide to pneuma tou theou to hagion en eidei peristeras katelthousês kai eiselthousês eis auton. Kai phônê egeneto ek tou ouranou, legousa, Su mou ei ho uios ho agapêtos, en soi êudokêsa; kai palin, Egô sêmeron gegennêka se. Kai euthus perielampse ton topon phôs mega. Epiphanius, Haer., 30: 13.

[203:2] Die Evv. Justin's, p. 165 f., anm. 1.

[203:3] Hieron., Comm. in Esaiae, 11:2.

[203:4] Origen, Comment. in Ezech., 24:7; Epiphanius, Haer., 30:3; Eusebius, H. E., 3:27; Hieron., Adv. Pelag., 3:1 f.

[203:5] Ecce mater Domini et fratres ejus dicebant ei: Johannes Baptista baptizat in remissionem peccatorum, eamus et baptizemur ab eo. Dixit autem eis: Quid peccavi ut vadam et bapitzer ab eo? Nisi forte hoc ipsum, quod dixi, ignorantia est. Hieron., Adv. Pelag., 3:2.

[204:1] In quo libro contra omnes Scripturas et de peccato proprio confitentem invenies Christum, qui solus omnino nihil deliquit, et ad accipiendum Joannis baptisma paene invitum a matre sua Maria esse compulsum; item, cum baptizaretur, ignem super aquam esse visum. Quod in Evangelio nullo est scriptum. Auctor tract. de Rebaptismate;  Fabricius, Cod. Apocr., i., p. 800.

[204:2] Sibyll Oracula, lib., 7, 8.

[204:3] Credner, Beiträge, i., p. 237; cf. Hilgenfeld, Die Evv. Justin's, p. 167 f.; Volkmar, Die Evangelien, p. 43.

[204:4] Clemens Al., Paedag. 1:6; Methodius, Conviv. Virg., 9; Lactantius, Instit. Div., 4:15; Augustine, Enchirid. ad Laurent., 49.

[204:5] Illud vero, quod nonulli codices habent secundum Lucam, hoc illa voie sonuisse, quod in Psalmo scriptum est: Filius meus es tu; ego hodie genui te: quamquam in antiquioribus codicibus graecis non inveniri perhibeatur, etc. De Consenu Evang., 2:14

[205:1] Kai gar magon einai auton etolmôn legein kai laoplanon. Dial. 69.

[205:2] Legousin autô goês estin, k.t.l.  Evang. Nicod. sive Gesta Pilati, Pars. I. A. i.; Tischendorf, Evang. Apocr., p. 208; cf. Fabricius, Cod. Apocr. N. T., i.; Nicod. Evang. Lat., i., p. 239, xxvii., p. 296, cf. 417.

[205:3] Mê ouk eipamen soi hoti gons estin; k.t.l. c. ii; Tischendorf, Ev. Ap. , p. 214; Fabricius, Cod. Apocr. N. T., i., p. 243.

[205:4] Apol., 1:35, 48

[205:5] Et ecce quidam de Scribis de medio populi exclamans ait: Jesus veste signa et prodigia quae fecit, ut magus non ut propheta fecit., i. 58; cf. 40.

[205:6] Origen, Contra Cels., 2:50, 51.

[205:7] Instit. Div., 5:3, et passim.

[205:8] Lightfoot, Horae Hebraicae, Works, xi., p. 195 ff.

[205:9] Cf. August. de Consensu Evang., 1:9; Fabricius, Cod. Apocr. N. T., i., p. 305 ff.

[205:10] Kai gar, hôs eipen ho prophêtês, diasurontes auton ekathisan epi Bêmatos, kai eipon, Krinon hêmin. Apol., 1:35.

[205:11] Kai tauta hoti gegone, dynasthe mathein ek tôn epi Pontiou Pilatou genonmenôn akton. Apol., 1:35.

[206:1] Apol., i. 48. Cf. Tertullian, Apol. 21.

[206:2] Evang. Nicod. sive Gesta Pilati, Pars i. A., i. ii.; Tischendorf, Evang. Apocr., p. 208 ff.

[206:3] Evang. Apocr. Proleg., p. 64 ff.; Wann wurden, u.s.w., pp. 82-89.

[206:4] Evang. Nicod. Proleg.; Tischendorf, Ev. Apocr., p. 203 f.

[206:5] Ea omnia super Christo Pilatus ... Caesari tum Tiberio nuntiavit.  Apol. 21.

[207:1] Cf. Fabricius, Cod. Apocr. N. T., i., p. 298 ff.; Thilo, Cod. Apocr. N. T., p. 796 ff.; Tischendorf, Evang. Apoc., p. 411.

[207:2] Scholten, Die ält. Zeugnisse, p. 165 ff.

[207:3] Dial. 97.

[208:1] This is also pointed out by Dr. Swete, The Akhmîm Fragment, 1893, p. 34. Mr. Rendel Harris says: "I regard it as certain that the reading lachmos implies connection between Justin and Peter, either directly or through a third source accessible to both." (Contemp. Rev., August, 1893, p. 231).

[208:2] Dial. 103.

[208:3] D. ap. Denkw. Just., p. 146.

[209:1] Dial. 99.

[209:2] In the Sinatic Codex they are marked for omission by a later hand. Lachmann brackets, and Drs. Westcott and Hort double-bracket them. The MS. evidence may be found in detail in Scrivener's Int. to Crit. N. T., 2nd ed., p. 521, stated in the way which is most favourable for the authenticity.

[209:3] Oudeis gar oude mechris enos anthrôpou boêthein autô hôs anamartêto boêthos hupêrche. Dial. 103.

[209:4] Matt. 26:51 ff.; Mark 14:46 ff.; Luke 22:49 ff.; John 18:10 f.

[210:1] Luke 22:49-50.

[210:2] Meta oun to staurôthênai auton, kai oi gnôrimoi autou pantes apestêsan, arnêsamenoi auton. Apol., 1:50.

[210:3] (Oitines meta to anastênai auton ek nekrôn, kai peisthênai hyp' autou, hoti kai pro tou pathein elegen autois, hoti tauta auton dei pathein, kai apo ton prophêtôn hoti proekekêrykto tauta, metenoneson epi tô aphistasthai autou hote estaurothê), kai met' autôn diagôn, hymêse ton Theon, hôs kai en tois apomnêmoneumasi tôn apostolôn dêloutai gegenêmenon, k.t.l. Dial. 106; cf. Apol. 1:50; Dial. 53; de Resurr., 9.

[210:4] Matt. 26:56; Mark 14:50.

[210:5] Luke 24:9-12, 33; Mark 16:10; John 20:18-19; cf. Luke 23:49.

[210:6] Luke 24:4-8; Matt. 28:5-7; Mark 16:5-7.

[210:7] In the Ascensio Isaiae, 3:14, the following passage occurs: "Et duodecim, qui cum eo, offensionem accipient in eum, et custodes constitiuentur, qui custodient sepulchrum." Hilgenfeld, Die Evv. Justin's, p. 246, anm. 2.

[211:1] De Vir. Ill., 16.

[211:2] De Princip proem.

[211:3] Grabe, Spicil. Patr., i., p. 56

[211:4] Hilgenfeld, Die Evv. Justin's, p. 248 ff.