[236:3] Dr. Westcott considers that "the coincidence between Justin and the Clementine Gospel illustrates still more clearly the existence of a traditional as well as of an evangelical form of Christ's words" (On the Canon, p. 132). But why merely a "traditional," if by that he means oral tradition? Luke 1:1 shows how many written versions there may have been; cf. Tischendorf, Wann wurden u.s.w., p. 28 f., and anm. 1, p. 29.

[236:4] P.226 ff.

[236:5] See p. 227, note 2.

[237:1] Cf. Clemens Al., Strom,. 3:9, 63; 13, 93.

[237:2] Compare the quotation, Clem. 11 ad Corinth., 2:9, with the quotations from the Gospel according to the Hebrews in Epiphanius, Haer., 30:14.

[237:3] Delitzsch admits the very striking character of this repetition. Unters. Entst. Matth. Ev., p. 34, see back, p. 373, note 2.

[237:4] Cf. p. 228, note 1.

[237:5] P.228, cf. note 3.

[238:1] P.228.

[238:2] Cf. p. 228, note 1.
 

[239:1]	Cf. Matt.	5:29-30	with	18:8, 9.
		19:30	"	20:16.
		13:12	"	25:29.
		3:10	"	7: 19.
		20:16	"	22:14; and 8:12, 13:42, 50, 22:13, 24:51, and 25:30, together; Luke 14:11 with 18:14, etc.

[239:2] P.228.

[239:3] P.229.

[240:1] P.229.

[240:2] Cf. p. 219.

[240:3] Cf. Eusebius, H.E. 4:11-18.

[241:1] Wann Wurden, u.s.w., p. 28.

[241:2] Dei ton uion tou anthrôpou polla pathein, kai apodokimasthênai hupo tôn grammateôn kai Pharisaiôn, kai staurôthênai, kai tê tritê hêmera anastênai. Dial. 76 (C. 100, Pharisaiôn kai Grammateôn).

[241:3] Wann wurden, u.s.w. p. 28, anm. 1.

[242:1] Hoti dei auton polla pathein apo tôn Grammateôn kai Pharisaiôn, kai staurôthênai, kai tê tritê humera anastênai.  Dial. 51.

[242:2] Dial. 76.

[242:3] Wann wurden, u.s.w., p. 28, anm. 1

[242:4] P.208 f.

[242:5] We may point out, however, that he says: "Andere wörtliche Uebereinstimmungen kommen mitten unter Abweichungen vor, wie Apol., ii., p. 75, vgl. Matt. 1:21, wo Luc. 1:35, damit combinirt ist." Einl., N. T. p. 105; but a single phrase combined with a passage very like one in a different Gospel is a very poor argument.

[243:1] Einl., N. T., p. 111.

[243:2] On the Canon, p. 112 f.

[243:3] Ib., 114.

[244:1]On the Canon, p. 113 f.

[244:2] Ib., p. 14.

[244:3] Ib., p. 113, note 1.

[244:4] We have already discussed these words, p. 185 f.

[244:5] Apol., 1:66.

[245:1] Luke 22:17-20; cf. Matt. 26:26 ff.; Mark 14:22 ff.

[245:2] On The Canon, p. 113, note 1.

[245:3] P.208 f.

[245:4] P.200 ff.

[246:1]Dial., 103.

[246:2] On the Canon, p. 113, note 2, i.

[246:3] Luke 4:12 reads, kai apokritheis autô eipen d' Iêsous.

[247:1] Cf. pp. 219, 240 f.

[247:2] P.217 f.

[247:3] P.200.

[247:4] Dial. 49.

[248:1] On the Canon, p. 114, note 4.

[248:2] Credner, Beiträge, i., p. 237.

[248:3] Die drei ersten Evangelien, p. 34, cf. p. 1; Jahrb. bibl. Wiss., 1849, p. 190 ff.

[248:4] ...exeplêssonto oi ochloi epi tê didachê autou, ên gar didaskôn autous hôs exousian echôn, kai ouch hôs oi grammateis autôn. Matt. 7: 28, 29.

[248:5] The final autôn is omitted from the end of the passage in Matthew in many MSS., and added by others in Mark.

[248:6] kai exeplêssonto epi tê didachê autou, hoti en exousia ên ho logos autou. Luke 4:32.

[249:1] Cf. Matt. 3:3, Mark 1:2, 3, Luke 3:4; Matt. 3:5, 6, Mark 1:5; Matt. 14:3, 4, Mark 6:17, 18; Matt. 14:9, Mark 6:26; Matt. 28:14, Mark 15:5; Matt. 27:39, Mark 15:29, etc.

[249:2] Credner, Beiträge, i., p. 237.

[250:1] P.200 ff.

[250:2] P.213 f.

[251:1] Dial. 101.

[251:2] P.211 f.

[251:3] On the Canon, p. 114 f.

[251:4] Ib., p. 115.

[251:5] Most Codices read "my," but the Cod. Sin. having "the," we give it as more favourable.

[252:1] See last note.

[252:2] Apol., 1:63.

[252:3] Dr. Westcott merely alludes to this in the briefest way in a note (On the Canon, p. 115, note 2).

[253:1] In the few readings given in this table, Dr. Westcott does not distinguish the writers at all. Cf. On the Canon, p. 116, note 3.

[253:2] On the Canon, p. 116.

[253:3] Adv. Haer., 4:6, § 1.

[253:4] Sic et Mathaeus posuit, et Lucas similiter, et Marcus idem ipsum. We need not point out that this is a misstatement, for our Mark has not got the passage at all.

[253:5] "Et interpretantur, quasi a nullo cognitus sit verus Deus ante Domini nostri adventum: et eum Deum, qui a prophetis sit annuntiatus, dicunt non esse Patrem Christi.'' Adv. Haer., 4:6, §1.

[253:6] Docens semetipsum et Patrem, sicut est, ut alterum non recipiamus Patrem, nisi eum qui a -Filio revelatur. Ib., 4:6, § 3.

[253:7] Adv. Haer., 4:6, § 7.

[254:1] Revelaverit enim, non solum in futurum dictum est, etc.; Ib., 4:6, § 7.

[254:2] Non ergo alius erat qui cognoscebatur, et alius qui dicebat: "Nemo cognoscit Patrem:" sed unus et idem, etc.; Ib., 4:6, § 7. In another place Irenaeus again quotes the passage in the same order, with the same careful adherence to the present tense. Adv. Haer., 2:6, § 1.

[254:3] Adv. Haer., 1:19, § 1.

[254:4] Pros toutois amurthêton pl&thos apokryphôn kai nothôn graphpôn, ha autoi eplasan, pareispherousin eis kapalêxin tôn anoêtôn kai ta tês alêtheias mê epistamenôn grammata.  Adv. Haer. 1:20, § 1.

[254:5] Adv. Haer., 1: 20, § 3. And again, referring to Valentinus and his followers, and endeavouring to show the inconsistency of their views, he says: "Salvator ergo, secundum eos, erit mentitus, dicens: 'Nemo cognovit Patrem nisi Filius.' Si enim cognitus est vel a matre, vel a semine ejus; solutum est illud, quod, 'nemo cognovit Patrem nisi Filius.'" Adv. Haer., 2:14, § 7. Irenaeus then endeavours out of their own form of the text to confute their doctrines.

[255:1] Adv. Haer., 1:20, § 3.

[255:2] Paed., 1:9, § 88; 1:5, § 20; Strom., 1:28, § 178; 5:13, § 95; 7:10, 58; Cohort, 1:10.

[255:3] Strom., 7:18, § 109.

[255:4] Quis Div. Salv., 9.

[255:5] Strom., 1:28, § 178.

[255:6] Coh., i., § 10. Paed., 1:5, § 20; Strom., 5:13, § 85; 7:10, § 58; 6:18, § 109; Quis Div. Salv., 8.

[255:7] Coh., i., § 10; Paed., 1:5, § 20.

[255:8] Strom., 5:13, § 85.

[256:1] Haer., 54:4, ed. Petav., p. 466; 64:9, p. 532; 45:6, p. 613; 69:43, p. 766; 74:4, p. 891, 10, p. 898; 76:7, p. 943, 29, p. 977, 32, p. 981.

[256:2] Haer., 76:7, p. 943; 54:4, p. 466; 65:6, p. 613.

[256:3] Haer., 66:9, p. 532.

[256:4] Haer., 74:4, p. 891; 76:29, p. 977.

[256:5] Haer., 69:43, p. 766; 74:10, p. 898; 76:32, p. 981.

[256:6] Haer., 76:32, p. 981.

[256:7] Haer., 54:4, p. 466; 69:43, p. 766.

[256:8] Haer., 65:6, p. 613.

[256:9] Haer., 74:10, p. 898.

[256:10] Except once when he has apokalyptei. Haer., 74:4, p. 891.

[256:11] Adv. Marc., 2:27.

[256:12] Ib., 4:25, cf. 6.

[256:13] Cf. Hilgenfeld, Die Evv. Justin's, p. 202 f.

[256:14] Dial. de recta in Deum fide, 1; Origen, Op., i., p. 817 D; Thilo, Cod. Apocr. N. T., p. 433; Hahn, Das Evang. Marcions, p. 160.

[257:1] Cf. Griesbach, Symb. Crit., ii., pp. 271, 373.

[257:2] Credner, Beiträge, i., p. 250.

[257:3] Clem. Hom., 17:4; 18:4, 13, 20; 18:11.

[257:4] Clem. Recog., 2:47.

[257:5] On the Canon, p. 117.

[258:1] Schwegler, Das nachap. Zeit., i., p. 254 ff. Cf. Credner, Beiträge, i., p. 250 f. Delitzsch, N. Unters. Kan. Evv., p. 35 f. Scholten, Het Paulin. Evangelie, 1870, p. 103 f.

[258:2] Cf. p. 228, note 4, p. 238 f.

[258:3] Eipe gar ... Esontai schismata kai aireseis. Dial. 35.

[258:4] Cf. 228, note 4, p. 238 f.

[258:5] Anastêsontai polloi pseudochristoi, kai pseudoapostoloi kai pollous tôn pistôn planêsousin. Dial. 35.; Cf. Apol., 1:12.

[258:6] Dial. 35.

[258:7] Kai en tô metazu tês parousias autou chronô, hôs proephên, genêsesthai aireseis kai pseudoprophêtas epi tô onomati autou proemênuse, k.t.l.  Dial. 51; cf. 82.

[259:1] Hom. 16: 21.

[259:2] 49. See Greek passage quoted, p. 136, note 3.

[259:3] Semisch, Die Ap. Denkw. d. Märt. Just., p. 391, anm. 2.

[259:4] Eusebius, H. E., 4:22.

[259:5] Constit. Apost., 6:13; cf. 6:18.

[259:6] Recog., 4:34.

[259:7] Dial. 116.

[259:8] P.227, note 4.

[260:1] Dial. 76.

[260:2] Ib. 47.

[260:3] Grabe, Spicil. patr., i., p. 327; Fabricius, Cod. Apocr. N. T., i., p. 333 f., ii., p. 524.

[260:4] Quis. Div. Salv., 40.

[260:5] Spicil. Patr., i., p. 14, p. 327.

[261:1] Kai to eipen metônomakenai auton Petron ena tôn apostolôn, kai gegraphthai en tois apomnêmoneumasin autou gegenêmenon kai touto, meta tou kai allous duo adelphois uious Zebedaiou ontas metônomakenai onomati tou Boanerges, ho 'stin uioi Brontês, k.t.l.   Dial. 106.

[261:2] In the course of explorations in Egypt in 1886-87 the fragment of a Gospel was discovered at Akhmîm, the peculiarities of which leave little doubt that it is part of a "Gospel according to Peter," and bears singular analogies to Justin's Memoirs, for it is written in the first person: "I, Simon Peter," etc. The fragment is too short to permit any considerable comparison with Justin's quotations, but some remarkable coincidences exist, and many critics, amongst whom may be mentioned Harnack, Hilgenfeld, J. Rendel Harris, Lods, and Van Manen, consider that this Gospel was used by Justin. For full particulars see The Gospel According to Peter, which we separately published 1894 (Longmans, Green, & Co.).

[261:3] Eusebius, H. E., 2:15, 3:39, 5:8, 6:14, 25; Irenaeus, Adv. Haer., 3:1. § 1; Tertullian, Adv. Marc., 4:5; Hieron. De Vir. Ill., 1. Cf. Fabricius, Cod. Apocr. N. T., i., p. 375.

[262:1] Eusebius, H. E., 6:12; cf. Hieron., De Vir. Ill., 41.

[262:2] Ad. Matt. 13:54-56. He couples it with the Book of James, or the Protevangelium Jacobi.

[262:3] Haeret. Fab., 2:2; cf. Hieron. lib. 6. Comment. in Ezech. 18, in Matt. 12:13; De Vir. Ill., 2. The Marcosians also used this Gospel, and we have seen them in agreement with Justin's quotation; cf. p. 254 ff.

[262:4] Eusebius, H. E., 3:25; Epiphanius, Haer., 30:3; Hieron., Adv. Pelag., 3:1, ad Matt. 6:11, 12:13, 23:35; Theodoret, Haeret. Fab., 2:2; Ambrose, Proem. Ev. Lucae.

[263:1] De Princip. Praef., § 8.

[263:2] Hieron., Proem. in Esaiae, 18; De Vir. Ill., 16; cf. Fabricius, Cod. Apocr. N. T., i., p. 359 f. A similar passage was in the Kêrygma Petrou. cf. Hilgenfeld, Die Evv. Justin's, p. 249. Credner, Beiträge, i., p. 407 f.

[263:3] Tract. Sabbath. f. 116; Delitzsch, N. Unters. Enst. kan. Evv., p. 18.

[263:4] Eusebius, H. E., 3:39.

[263:5] This is generally believed to be the episode inserted in the fourth Gospel, 8:11, but not originally belonging to it.

[263:6] Eusebius, H. E., 4:22.

[263:7] Epiphanius, Haer., 37:5, cf. 30:26, 30:14. Cf. De Wette, Einl. N. T., p. 116 f., 119; Schwegler; Das nachap. Zeit., i., p. 204.

[263:8] Epiphanius, Haer., 46:1.

[263:9] Hê kan tô kath' Hebraious euangeliô "ho thaumasas basileusei," gegraptai, "kai ho basileusas anapauthêsetai." Clem. Al., Strom., 2:9, § 45.

[263:10] 2 Ep. ad Corinth., 12; cf. Clem. Al., Strom., 3:9, § 13.

[263:11] Evangelium quoque, quod appellatur secundum Hebraeos ... quo et Origenes saepe utitur. Hieron. De Vir, Ill., 2; Origen, in Joh., vol. 4:63, Matt. 19:19, vol. 3, p. 771, etc.

[264:1] Fab. Haer., i. 20; cf. Epiphanius, Haer., 46:1.

[264:2] Eusebius, H. E., 3:25. It is very doubtful indeed whether he does not say that some class it amongst the homologoumena, whilst himself placing it in the second class. Cf. Guericke, Gesammtgesch. N. T., p. 219; Schwegler, Das nachap. Zeitalter, i., p. 211, anm. 1.

[264:3] De Vir. Ill., 2.

[264:4] Adv. Haer., 1:26, § 2; Cf. 3:12, § 7.

[264:5] Origen, Contra Cels., 5:61; Eusebius, H. E., 3:27.

[264:6] Strom., 2:9, § 45.

[264:7] In Joh. t. 2:6 (Op. 4, p. 63 f.), Hom. in Jerem., 15:4; cf. Hieron., in Mich. 7:6; in Es. 40:12, De Vir. Ill., 2.

[264:8] H. E., 3:27.

[264:9] Haer., 30:3; cf. Haer. 29:9, 30:14.

[264:10] H. E., Fab., 2:1.

[264:11] Evangelium quoque, quod appellatur secundum Hebraeos, et a me nuper in graecum latinumque sermonem translatum est, quo et Origenes saepe utitur, etc. Hieron., De Vir. Ill. 2; cf. Adv. Pelag., 1.

[265:1] Porro ipsum hebraicum (Matthaei) habetur usque hodie in Caesariensi bibliotheca quam Pamphilus martyr studiossissime confecit, mihi quoque a Nazaraeis qui in Beraea, urbe Syriae hoc volumine utuntur, describendi facultas fuit, in quo animadvertendum, quod ubicunque Evangelista sive ex persona Domini Salvatoris veteris Scripturae testimonies utitur, non sequatur LXX translatorum auctoritatem sed hebraicam, etc. De Vir. Ill., 3.

[265:2] In juxta quod Hebraeos quod Chaldaico quidem Syroque sermone sed hebraicis literis scriptum est, quo utuntur usque hodie Nazareni secundum Apostolos, sive ut plerique autumant Matthaeum quod et in Caesariensi habetur Bibliotheca, narrat historia, etc. Hieron., Adv. Pelag. 3: 2; cf. Comment. in Esaiae, 11:2, ad. Matt. 12:13.

[265:3] Das nachap. Zeitalter, i., p. 241.

[266:1] Schwegler, Das nachap. Zeitalter, i., p. 202, Baur, Unters. kan. Evv., p. 573.

[266:2] Schwegler rightly remarks that if it can be shown that Justin even once made use of the Gospel according to the Hebrews, or any other uncanonical source, there is no ground for asserting that he may not always have done so. Das nachap. Zeit, i., p. 229 f.; Credner, Beiträge i., p. 229; Hilgenfeld, Die Evv. Justin's, p. 256 f.