This is the passage in the Greek:
Κἀγὼ εἶπον· Οὐχ οὕτω τάλας ἐγώ, ὦ Τρύφων, ὡς ἕτερα λέγειν παρ΄ ἃ φρονῶ. ὡμολόγησα οὖν σοι καὶ πρότερον ὅτι ἐγὼ μὲν καὶ ἄλλοι πολλοὶ ταῦτα φρονοῦμεν, ὡς καὶ πάντως ἐπίστασθε τοῦτο γενησόμενον· πολλοὺς δ΄ αὖ καὶ τῶν τῆς καθαρᾶς καὶ εὐσεβοῦς ὄντων Χριστιανῶν γνώμης τοῦτο μὴ γνωρίζειν ἐσήμανά σοι.
Here’s the Latin translation:
Tum ego: Non ita miser sum, inquam, Trypho, ut aliud dicam, aliud sentiam. Tibi igitur et antea confessus sum, me et multos alios haec sentire, ita ut omnino perspectum habeamus sic futurum: at multos rursus, eosque ex illo Christianorum genere, quod piam et puram sequitur sententiam, id non agnoscere tibi significavi.
This is what the footnote in Trollope’s edition (p. 19-20) says:
πολλοὺς δ΄ αὖ καὶ τῶν] τῆς] καθαρᾶς ε. τ. λ. At the close of the chapter Justin says, ἐγὼ δέ, καὶ εἴ τινές εἰσιν ὀρθογνώμονες κατὰ πάντα Χριστιανοί, καὶ σαρκὸς ἀνάστασιν γενήσεσθαι ἐπιστάμεθα καὶ χίλια ἔτη ε. τ. λ. “But I and others, who are right-minded Christians on all points, are assured that there will be a resurrection of the dead, and a thousand years in Jerusalem, etc.”] In order to remove the discrepancy, which they suppose to exist between these passages, Daillé, Tillotson and others maintain that a negative particle has by some means disappeared from the present context. It will be observed, however, that there is a palpable distinction between two classes of believers, of which the former, though in other respects holding a pure and pious creed, reject the millenarian scheme; while the latter, being in every respect (κατὰ πάντα) orthodox, regard that doctrine as an essential article of the true faith. Whether Clement of Rome, Ignatius, Polycarp, Tatian, Athenagoras, Theophilus, and those who thought with them, are to be ranked with perfect or imperfect believers, cannot be ascertained from their writings; but there is a passage in Tertulian (adv. Marc. III. 24.), from which it may be inferred that his notions on the subject of the Millennium were substantially the same as that of Justin. See Bp. Kaye on Tertullian, pp. 19. 345. Similar also were the views of Papias, Irenaeus, Apollinaris, Lactantius, and other Fathers.