The word [Greek: paeros] is used specially for the blind, and the fourth Evangelist is the only one who mentions the healing of congenital infirmity, which he does under this same phrase [Greek: ek genetaes], and that of a case of blindness (John ix.
1).

The possibility urged in 'Supernatural Religion,' that Justin may be merely drawing from tradition, may detract from the force of this but cannot altogether remove it, especially as we have no other trace of a tradition containing this particular.
Tischendorf [Endnote 280:3] lays stress on a somewhat remarkable phenomenon in connection with the quotation of Zech.xvi.

10, 'They shall look on him whom they pierced.' Justin gives the text of this in precisely the same form as St.John, and with the same variation from the Septuagint, [Greek: opsontai eis hon exekentaesan] for [Greek: epiblepsontai pros me anth hon katorchaesanto]--a variation which is also found in Rev.i.

7.
Those who believe that the Apocalypse had the same author as the Gospel, naturally see in this a confirmation of their view, and it would seem to follow that Justin had had either one or both writings before him.

But the assumption of an identity of authorship between the Apocalypse and the Gospel, though I believe less unreasonable than is generally supposed, still is too much disputed to build anything upon in argument.