[189:2] 'Johannis ex. discipulis, i.e. [Greek: tou ek tôn mathêtôn], where [Greek: mathêtês], 'a disciple,' is applied, as in Papias and Irenæus, in conformity with the language of the Gospels, to those who had been taught directly by Christ.
[189:3] The plural appears to be used here, as not uncommonly, of a single letter. See above, p.114. The sentence runs in the Latin (when some obvious errors of transcription are corrected):—'Quid ergo mirum si Johannes singula etiam in epistulis suis proferat dicens in semet ipsum, Quae vidimus,' etc.; and so I have translated it. But I cannot help suspecting that the order in the original was, [Greek: hekasta propherei, kai en tais epistolais autou legôn eis heauton, k.t.l.] 'puts forward each statement (i.e. in the Gospel), as he says in his epistle also respecting himself,' etc.; and that the translator has wrongly attached the words [Greek: kai en tais epistolais k.t.l] to the former part of the sentence.
[190:1] I am glad to find that Mr Matthew Arnold recognizes the great importance of this tradition in the Muratorian Fragment (Contemporary Review, May, 1875, p. 977). Though I take a somewhat different view of its bearing, it has always seemed to me to contain in itself a substantially accurate account of the circumstances under which this Gospel was composed.
[191:1] I. p. 483. He uses similar language in another passage also, II. p. 323.
[191:2] See above, p. 49.
[191:3] [See above, p. 49 sq.]
[192:1] Preface to ed. 6, p. xv.
[192:2] [S.R. I. p. 483 (ed. 6); the whole passage including the note is omitted in the Complete Edition.]
[193:1] [The passage is quoted above, p. 143.]
[194:1] Iren. Hær. v. 36. 1, 2.