[230:1] Euseb. H.E. v. 28.
[230:2] Migne's Patrol. Græc. xxxix. p. 228 sq.
[231:1] St Luke iii. 23.
[232:1] Given in Pitra's Spicil. Solesm. ii. p. lix. sq, and in Cureton's Spicil. Syr. p. 53 sq. See also Otto, p. 420.
[232:2] The translators hitherto (Renan, Cureton, Sachau) have rendered this expression by the singular 'in voce, in the voice.' But this makes no sense; and I can hardly doubt that it should be translated as I have given it, though the ribui, the sign of the plural, seems to have disappeared in the existing Syriac text. We have here the distinction between [Greek: phonê] and [Greek: logos], on which writers of the second and third centuries delighted to dwell. It occurs as early as Ignatius Rom. 2 (the correct reading). They discovered this distinction in John i. 1, 14, 23, where the Baptist is called [Greek: phonê boôntos], while Christ is [Greek: ho Logos].
[234:1] S.R. II. p. 184. Our author has stated just before: 'It is well known that there were many writers' ['other writers' Compl. Ed.] 'in the early Church bearing the names of Melito and Miletius or Meletius, which were frequently confounded.' It is dangerous always to state a sweeping negative; but I am not aware of any other writer in the early Church bearing the name of Melito.
[235:1] Justin Martyr Dial. § 61 (p. 284).
[235:2] Justin Martyr Dial. § 34 (p. 251).
[235:3] Justin Martyr Dial. § 100 (p. 327).
[236:1] Justin Martyr Dial. § 100 (p. 327).