Dialogue with Trypho 111.1–120.6
Greek text: Archambault (Greek text: G. Archambault, Justin: Dialogue avec Tryphon (Paris, 1909), digitized by the Perseus Digital Library and published by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 1 (1885).
Chapter 111
111.1Archambault 2:168
Καὶ ὅτι δύο παρουσίας συμβολικῶς γενήσεσθαι τούτου τοῦ Χριστοῦ καὶ ὑπὸ Μωσέως προελέγετο, προεῖπον διὰ τοῦ συμβόλου τῶν ἐν τῇ νηστείᾳ προσφερομένων τράγων. Καὶ πάλιν ἐν οἷς ἐποίησαν Μωσῆς καὶ Ἰησοῦς τὸ αὐτὸ προκηρυσσόμενον συμβολικῶς ἦν καὶ λεγόμενον. Ὁ μὲν γὰρ αὐτῶν τὰς χεῖρας ἐκτείνας ἐπὶ τοῦ βουνοῦ μέχρις ἑσπέρας ἔμενεν, ὑποβασταζομένων τῶν χειρῶν, ὃ οὐδενὸς ἄλλου τύπον δείκνυσιν ἢ τοῦ σταυροῦ, ὁ δὲ τῷ Ἰησοῦ ὀνόματι μετονομασθεὶς ἦρχε τῆς μάχης, καὶ ἐνίκα Ἰσραήλ.
Kai hoti dyo parousias symbolikōs genēsesthai toutou tou Christou kai hypo Mōseōs proelegeto, proeipon dia tou symbolou tōn en tę̄ nēsteią prospheromenōn tragōn. Kai palin en hois epoiēsan Mōsēs kai Iēsous to auto prokēryssomenon symbolikōs ēn kai legomenon. Ho men gar autōn tas cheiras ekteinas epi tou bounou mechris hesperas emenen, hypobastazomenōn tōn cheirōn, ho oudenos allou typon deiknysin ē tou staurou, ho de tǭ Iēsou onomati metonomastheis ērche tēs machēs, kai enika Israēl.
“And I said before that the two comings of this Christ were foretold symbolically by Moses too, through the symbol of the goats offered at the fast. And again the same thing was proclaimed and spoken symbolically in what Moses and Joshua did. For one of them, stretching out his hands, remained on the hill until evening, his hands being held up, which shows the type of nothing other than the cross; and the other, renamed with the name of Jesus, led the battle, and Israel conquered.
Lev 16:8 (allusion, medium confidence) · Exod 17:12 (allusion, high confidence) · Exod 17:13 (allusion, high confidence)
Notes and citation
Summary: Moses' outstretched hands and Joshua's name together figure the cross and the name of Jesus.
Topics: Christology
Cite (SBL): Justin, Dial. 111.1 (Archambault 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-111-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
111.2Archambault 2:168–170
Ἦν δὲ καὶ τοῦτο ἐπʼ ἀμφοτέρων τῶν ἁγίων ἀνδρῶν ἐκείνων καὶ προφητῶν τοῦ θεοῦ νοῆσαι γεγενημένον, ὅτι ἀμφότερα τὰ μυστήρια εἷς αὐτῶν βαστάσαι οὐκ ἦν δυνατός, λέγω δὲ τὸν τύπον τοῦ σταυροῦ καὶ τὸν τύπον τῆς τοῦ ὀνόματος ἐπικλήσεως· ἑνὸς γὰρ μόνου ἡ ἰσχὺς αὕτη ἐστὶ καὶ ἦν καὶ ἔσται, οὗ καὶ τὸ ὄνομα πᾶσα ἀρχὴ δέδιεν, ὠδίνουσα ὅτι διʼ αὐτοῦ καταλύεσθαι μέλλουσιν. Ὁ οὖν παθητὸς ἡμῶν καὶ σταυρωθεὶς Χριστὸς οὐ κατηράθη ὑπὸ τοῦ νόμου, ἀλλὰ μόνος σώσειν τοὺς μὴ ἀφισταμένους τῆς πίστεως αὐτοῦ ἐδήλου.
Ēn de kai touto epʼ amphoterōn tōn hagiōn andrōn ekeinōn kai prophētōn tou theou noēsai gegenēmenon, hoti amphotera ta mystēria heis autōn bastasai ouk ēn dynatos, legō de ton typon tou staurou kai ton typon tēs tou onomatos epiklēseōs; henos gar monou hē ischys hautē esti kai ēn kai estai, hou kai to onoma pasa archē dedien, ōdinousa hoti diʼ autou katalyesthai mellousin. Ho oun pathētos hēmōn kai staurōtheis Christos ou katērathē hypo tou nomou, alla monos sōsein tous mē aphistamenous tēs pisteōs autou edēlou.
“And it was also to be understood in the case of both those holy men and prophets of God that neither of them could bear both mysteries, I mean the type of the cross and the type of the calling of the name; for this power belongs to one alone, and was, and will be, whose name every principality fears, being in anguish because they are to be destroyed through him. Our suffering and crucified Christ, then, was not cursed by the law, but showed that he alone would save those who do not depart from his faith.
Notes and citation
Summary: Only Christ unites the cross and the name; he was not cursed by the law.
Topics: Christology
Cite (SBL): Justin, Dial. 111.2 (Archambault 2:168–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-111-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
111.3Archambault 2:170
Καὶ τοὺς ἐν Αἰγύπτῳ δὲ σωθέντας, ὅτε ἀπώλλυντο τὰ πρωτότοκα τῶν Αἰγυπτίων, τὸ τοῦ πάσχα ἐρρύσατο αἷμα, τὸ ἑκατέρωσε τῶν σταθμῶν καὶ τοῦ ὑπερθύρου χρισθέν. Ἦν γὰρ τὸ πάσχα ὁ Χριστός, ὁ τυθεὶς ὕστερον, ὡς καὶ Ἡσαΐας ἔφη· Αὐτὸς ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη. Καὶ ὅτι ἐν ἡμέρᾳ τοῦ πάσχα συνελάβετε αὐτὸν καὶ ὁμοίως ἐν τῷ πάσχα ἐσταυρώσατε, γέγραπται. Ὡς δὲ τοὺς ἐν Αἰγύπτῳ ἔσωσε τὸ αἷμα τοῦ πάσχα, οὕτως καὶ τοὺς πιστεύσαντας ῥύσεται ἐκ θανάτου τὸ αἷμα τοῦ Χριστοῦ.
Kai tous en Aigyptǭ de sōthentas, hote apōllynto ta prōtotoka tōn Aigyptiōn, to tou pascha errysato haima, to hekaterōse tōn stathmōn kai tou hyperthyrou christhen. Ēn gar to pascha ho Christos, ho tytheis hysteron, hōs kai Hēsaïas ephē; Autos hōs probaton epi sphagēn ēchthē. Kai hoti en hēmerą tou pascha synelabete auton kai homoiōs en tǭ pascha estaurōsate, gegraptai. Hōs de tous en Aigyptǭ esōse to haima tou pascha, houtōs kai tous pisteusantas rhysetai ek thanatou to haima tou Christou.
“And the blood of the Passover, smeared on both doorposts and the lintel, rescued those who were saved in Egypt, when the firstborn of the Egyptians perished. For the Passover was Christ, who was later sacrificed, as Isaiah also said: ‘He was led like a sheep to the slaughter.’ And it is written that on the day of the Passover you seized him, and likewise at the Passover you crucified him. And as the blood of the Passover saved those in Egypt, so the blood of Christ will deliver from death those who have believed.
Exod 12:7 (allusion, high confidence) · Exod 12:13 (allusion, high confidence) · Isa 53:7 (quotation, high confidence) · 1 Cor 5:7 (echo, high confidence) · John 19:14 (echo, medium confidence)
Notes and citation
Summary: The Passover blood prefigured Christ's saving blood.
Notes on the original text
- Digital text corrected (digitization slip (stray letter); digitization slip against Archambault's printed text (wrong accent)): Ἡσαςΐας → Ἡσαΐας; καὶ τοῦς πιστεύσαντας → καὶ τοὺς πιστεύσαντας.
Topics: Christology
Cite (SBL): Justin, Dial. 111.3 (Archambault 2:170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-111-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
111.4Archambault 2:170–172
Ἔμελλεν οὖν ὁ θεὸς πλανᾶσθαι, εἰ μὴ τὸ σημεῖον τοῦτο ἐπὶ τῶν θυρῶν ἐγεγόνει; Οὔ φημι ἐγώ, ἀλλʼ ὅτι προεκήρυσσε τὴν μέλλουσαν διʼ αἵματος τοῦ Χριστοῦ γενήσεσθαι σωτηρίαν τῷ γένει τῶν ἀνθρώπων. Καὶ γὰρ τὸ σύμβολον τοῦ κοκκίνου σπαρτίου, οὗ ἔδωκαν ἐν Ἱεριχῶ οἱ ἀπὸ Ἰησοῦ τοῦ Ναυῆ πεμφθέντες κατάσκοποι Ῥαὰβ τῇ πόρνῃ, εἰπόντες προσδῆσαι αὐτὸ τῇ θυρίδι, διʼ ἧς αὐτοὺς ἐχάλασεν ὅπως λάθωσι τοὺς πολεμίους, ὁμοίως τὸ σύμβολον τοῦ αἵματος τοῦ Χριστοῦ ἐδήλου, διʼ οὗ οἱ πάλαι πόρνοι καὶ ἄδικοι ἐκ πάντων τῶν ἐθνῶν σώζονται, ἄφεσιν ἁμαρτιῶν λαβόντες καὶ μηκέτι ἁμαρτάνοντες.
Emellen oun ho theos planasthai, ei mē to sēmeion touto epi tōn thyrōn egegonei? Ou phēmi egō, allʼ hoti proekērysse tēn mellousan diʼ haimatos tou Christou genēsesthai sōtērian tǭ genei tōn anthrōpōn. Kai gar to symbolon tou kokkinou spartiou, hou edōkan en Hierichō hoi apo Iēsou tou Nauē pemphthentes kataskopoi Rhaab tę̄ pornę̄, eipontes prosdēsai auto tę̄ thyridi, diʼ hēs autous echalasen hopōs lathōsi tous polemious, homoiōs to symbolon tou haimatos tou Christou edēlou, diʼ hou hoi palai pornoi kai adikoi ek pantōn tōn ethnōn sōzontai, aphesin hamartiōn labontes kai mēketi hamartanontes.
“Would God, then, have been deceived if this sign had not been on the doors? I do not say so, but that it proclaimed beforehand the salvation that would come to the human race through the blood of Christ. For the symbol of the scarlet cord, which the spies sent by Joshua the son of Nun gave at Jericho to Rahab the harlot, telling her to tie it to the window through which she let them down so that they might escape the enemy, likewise showed the symbol of the blood of Christ, by which those who were formerly fornicators and unjust from all the nations are saved, having received forgiveness of sins and sinning no more.
Josh 2:18 (allusion, high confidence) · Josh 2:15 (allusion, high confidence)
Notes and citation
Summary: Rahab's scarlet cord signified Christ's blood, which saves former sinners.
- Compare 1 Clem. 12.7.
Extrabiblical texts: 1 Clem. 12.7 (1 Clement; echo)
Topics: Christology
Cite (SBL): Justin, Dial. 111.4 (Archambault 2:170–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-111-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 112
112.1Archambault 2:172
Ὑμεῖς δέ, ταῦτα ταπεινῶς ἐξηγούμενοι, πολλὴν ἀσθένειαν καταψηφίζεσθε τοῦ θεοῦ, εἰ ταῦτα οὕτως ψιλῶς ἀκούοιτε καὶ μὴ τὴν δύναμιν ἐξετάζοιτε τῶν εἰρημένων. Ἐπεὶ καὶ Μωσῆς οὕτω παράνομος ἂν κριθείη· αὐτὸς γὰρ παραγγείλας μηδενὸς ὁμοίωμα γίνεσθαι, μήτε τῶν ἐπὶ τῷ οὐρανῷ μήτε τῶν ἐπὶ γῆς ἢ θαλάσσης, ἔπειτα ὄφιν χαλκοῦν αὐτὸς ἐποίει, καὶ στήσας ἐπὶ σημείου τινὸς ἐκέλευσεν εἰς αὐτὸν ὁρᾶν τοὺς δεδηγμένους· οἱ δʼ ἐσώζοντο εἰς αὐτὸν ἀποβλέποντες.
Hymeis de, tauta tapeinōs exēgoumenoi, pollēn astheneian katapsēphizesthe tou theou, ei tauta houtōs psilōs akouoite kai mē tēn dynamin exetazoite tōn eirēmenōn. Epei kai Mōsēs houtō paranomos an kritheiē; autos gar parangeilas mēdenos homoiōma ginesthai, mēte tōn epi tǭ ouranǭ mēte tōn epi gēs ē thalassēs, epeita ophin chalkoun autos epoiei, kai stēsas epi sēmeiou tinos ekeleusen eis auton horan tous dedēgmenous; hoi dʼ esōzonto eis auton apoblepontes.
“But you, explaining these things in a low way, charge God with great weakness, if you hear them so barely and do not examine the force of what is said. For then Moses too would be judged a transgressor; for he commanded that no likeness of anything be made, of the things in heaven or on earth or in the sea, and then he himself made a bronze serpent, and setting it on a pole he ordered those who had been bitten to look at it; and they were saved by looking at it.
Exod 20:4 (allusion, high confidence) · Num 21:8 (allusion, high confidence) · Num 21:9 (allusion, high confidence)
Notes and citation
Summary: Read literally, Moses' bronze serpent would break his own law.
Cite (SBL): Justin, Dial. 112.1 (Archambault 2:172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-112-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
112.2Archambault 2:172–174
Ὁ ὄφις ἄρα νοηθήσεται σεσωκέναι τὸν λαὸν τότε, ὃν, ὡς προεῖπον, κατηράσατο ὁ θεὸς τὴν ἀρχήν, καὶ ἀνελεῖ διὰ τῆς μεγάλης μαχαίρας, ὡς Ἡσαίας βοᾷ; Καὶ οὕτως ἀφρόνως παραδεξόμεθα τὰ τοιαῦτα, ὡς οἱ διδάσκαλοι ὑμῶν φασι, καὶ οὐ σύμβολα; Οὐχὶ δὲ ἀνοίσομεν ἐπὶ τὴν εἰκόνα τοῦ σταυρωθέντος Ἰησοῦ τὸ σημεῖον, ἐπεὶ καὶ Μωσῆς διὰ τῆς ἐκτάσεως τῶν χειρῶν σὺν τῷ ἐπικληθέντι Ἰησοῦ ὀνόματι καὶ νικᾶν τὸν λαὸν ὑμῶν εἰργάζοντο;
Ho ophis ara noēthēsetai sesōkenai ton laon tote, hon, hōs proeipon, katērasato ho theos tēn archēn, kai anelei dia tēs megalēs machairas, hōs Hēsaias boą? Kai houtōs aphronōs paradexometha ta toiauta, hōs hoi didaskaloi hymōn phasi, kai ou symbola? Ouchi de anoisomen epi tēn eikona tou staurōthentos Iēsou to sēmeion, epei kai Mōsēs dia tēs ektaseōs tōn cheirōn syn tǭ epiklēthenti Iēsou onomati kai nikan ton laon hymōn eirgazonto?
“Shall the serpent, then, be understood to have saved the people at that time, which, as I said before, God cursed in the beginning, and will slay with the great sword, as Isaiah cries? And shall we so foolishly accept such things, as your teachers say, and not as symbols? Shall we not rather refer the sign to the image of the crucified Jesus, since Moses too, by the stretching out of his hands together with the one named Jesus, brought about the victory of your people?
Gen 3:14 (allusion, high confidence) · Isa 27:1 (allusion, high confidence)
Notes and citation
Summary: The bronze serpent must be a symbol of the crucified Jesus.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τότε, ὅν, ὡς προεῖπον → τότε, ὃν, ὡς προεῖπον.
Topics: Christology
Cite (SBL): Justin, Dial. 112.2 (Archambault 2:172–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-112-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
112.3Archambault 2:174
Οὕτω γὰρ καὶ τοῦ ἀπορεῖν περὶ ὧν ἐποίησεν ὁ νομοθέτης παυσόμεθα. Οὐ γὰρ καταλιπὼν τὸν θεὸν ἐπὶ θηρίον, διʼ οὗ ἡ παράβασις καὶ παρακοὴ τὴν ἀρχὴν ἔλαβεν, ἔπειθε τὸν λαὸν ἐλπίζειν. Καὶ ταῦτα μετὰ πολλοῦ νοῦ καὶ μυστηρίου γέγονε καὶ ἐρρέθη διὰ τοῦ μακαρίου προφήτου· καὶ οὐδέν ἐστιν ὅ τις μέμψασθαι δικαίως ἔχει τῶν λελεγμένων ἢ γεγενημένων ὑπὸ πάντων ἁπλῶς τῶν προφητῶν, ἐὰν τὴν γνῶσιν τὴν ἐν αὐτοῖς ἔχητε.
Houtō gar kai tou aporein peri hōn epoiēsen ho nomothetēs pausometha. Ou gar katalipōn ton theon epi thērion, diʼ hou hē parabasis kai parakoē tēn archēn elaben, epeithe ton laon elpizein. Kai tauta meta pollou nou kai mystēriou gegone kai errethē dia tou makariou prophētou; kai ouden estin ho tis mempsasthai dikaiōs echei tōn lelegmenōn ē gegenēmenōn hypo pantōn haplōs tōn prophētōn, ean tēn gnōsin tēn en autois echēte.
“For in this way we shall also stop being at a loss about what the lawgiver did. For he did not forsake God and persuade the people to hope in a beast through which transgression and disobedience began. And these things were done and spoken with great understanding and mystery by the blessed prophet; and there is nothing that anyone can justly blame in what was said or done by all the prophets without exception, if you have the knowledge that is in them.
Notes and citation
Summary: Understood as types, the prophets' deeds are blameless.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 112.3 (Archambault 2:174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-112-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
112.4Archambault 2:174–176
Ἐὰν δὲ ὅσοι διδάσκαλοι ὑμῶν, διὰ τί κάμηλοι μὲν θήλειαι ἐν τῷδε τῷ τόπῳ οὐ λέγονται, ἢ τί εἰσιν αἱ λεγόμεναι κάμηλοι θήλειαι, ἢ διὰ τί σεμιδάλεως μέτρα τόσα καὶ ἐλαίου μέτρα τόσα ἐν ταῖς προσφοραῖς, μόνα ἐξηγοῦνται ὑμῖν, καὶ ταῦτα ταπεινῶς καὶ χαμερπῶς, τὰ δὲ μεγάλα καὶ ἄξια ζητήσεως μηδέποτε τολμῶσι λέγειν μηδὲ ἐξηγεῖσθαι, ἢ καὶ ἡμῶν ἐξηγουμένων παραγγέλλουσιν ὑμῖν μηδὲ ὅλως ἐπαίειν μηδὲ εἰς κοινωνίαν λόγων ἐλθεῖν, οὐχὶ δικαίως ἀκούσονται ἅπερ πρὸς αὐτοὺς ἔφη ὁ ἡμέτερος κύριος Ἰησοῦς Χριστός· Τάφοι κεκονιαμένοι, ἔξωθεν φαινόμενοι ὡραῖοι καὶ ἔσωθεν γέμοντες ὀστέων νεκρῶν, τὸ ἡδύοσμον ἀποδεκατοῦντες, τὴν δὲ κάμηλον καταπίνοντες, τυφλοὶ ὁδηγοί;
Ean de hosoi didaskaloi hymōn, dia ti kamēloi men thēleiai en tǭde tǭ topǭ ou legontai, ē ti eisin hai legomenai kamēloi thēleiai, ē dia ti semidaleōs metra tosa kai elaiou metra tosa en tais prosphorais, mona exēgountai hymin, kai tauta tapeinōs kai chamerpōs, ta de megala kai axia zētēseōs mēdepote tolmōsi legein mēde exēgeisthai, ē kai hēmōn exēgoumenōn parangellousin hymin mēde holōs epaiein mēde eis koinōnian logōn elthein, ouchi dikaiōs akousontai haper pros autous ephē ho hēmeteros kyrios Iēsous Christos; Taphoi kekoniamenoi, exōthen phainomenoi hōraioi kai esōthen gemontes osteōn nekrōn, to hēdyosmon apodekatountes, tēn de kamēlon katapinontes, typhloi hodēgoi?
“But if your teachers explain to you only why female camels are not mentioned in this place, or what the so-called female camels are, or why so many measures of fine flour and so many measures of oil are in the offerings, and these things in a low and groveling way, while they never dare to speak of or explain the great things worth inquiring into, or even, when we explain them, command you not to listen at all nor to enter into discussion, will they not justly hear what our Lord Jesus Christ said to them: ‘Whitewashed tombs, outwardly appearing beautiful and inside full of dead men's bones; tithing mint, but swallowing the camel; blind guides’?
Matt 23:27 (quotation, high confidence) · Matt 23:23 (quotation, high confidence) · Matt 23:24 (quotation, high confidence)
Notes and citation
Summary: The teachers explain trivia and neglect the great mysteries.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): παραγγέλλουσιν ὑμὶν → παραγγέλλουσιν ὑμῖν.
Cite (SBL): Justin, Dial. 112.4 (Archambault 2:174–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-112-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
112.5Archambault 2:176
Ἐὰν οὖν μὴ τῶν διδαγμάτων τῶν ἑαυτοὺς ὑψούντων καὶ θελόντων ῥαββὶ ῥαββὶ καλεῖσθαι καταφρονήσητε, καὶ μετὰ τοιαύτης ἐνστάσεως καὶ νοῦ τοῖς προφητικοῖς λόγοις προσέλθητε, ἵνα τὰ αὐτὰ πάθητε ὑπὸ τῶν ὑμετέρων ἀνθρώπων ἃ καὶ αὐτοὶ οἱ προφῆται ἔπαθον, οὐ δύνασθε ὅλως οὐδὲν ἀπὸ τῶν προφητικῶν ὠφέλιμον λαβεῖν.
Ean oun mē tōn didagmatōn tōn heautous hypsountōn kai thelontōn rhabbi rhabbi kaleisthai kataphronēsēte, kai meta toiautēs enstaseōs kai nou tois prophētikois logois proselthēte, hina ta auta pathēte hypo tōn hymeterōn anthrōpōn ha kai autoi hoi prophētai epathon, ou dynasthe holōs ouden apo tōn prophētikōn ōphelimon labein.
“If, then, you do not despise the teachings of those who exalt themselves and wish to be called Rabbi, Rabbi, and come to the prophetic words with such earnestness and understanding as to suffer from your own people the same things the prophets themselves suffered, you cannot gain anything at all profitable from the prophetic writings.
Matt 23:7 (allusion, high confidence) · Matt 5:12 (echo, medium confidence)
Notes and citation
Summary: Only those willing to suffer like the prophets can profit from them.
Cite (SBL): Justin, Dial. 112.5 (Archambault 2:176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-112-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 113
113.1Archambault 2:176–178
Ὃ δὲ λέγω τοιοῦτόν ἐστιν. Ἰησοῦν, ὡς προέφην πολλάκις, Αὐσῆν καλούμενον, ἐκεῖνον τὸν μετὰ τοῦ Χαλὲβ κατάσκοπον εἰς τὴν Χαναὰν ἐπὶ τὴν γῆν ἀποσταλέντα, Ἰησοῦν Μωσῆς ἐκάλεσε. Τοῦτο σὺ οὐ ζητεῖς διʼ ἣν αἰτίαν ἐποίησεν, οὐκ ἀπορεῖς, οὐδὲ φιλοπευστεῖς· τοιγαροῦν λέληθέ σε ὁ Χριστός, καὶ ἀναγινώσκων οὐ συνίης, οὐδὲ νῦν, ἀκούων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἡμῶν, συλλογίζῃ οὐκ ἀργῶς οὐδʼ ὡς ἔτυχεν ἐκείνῳ τεθεῖσθαι τοὔνομα.
Ho de legō toiouton estin. Iēsoun, hōs proephēn pollakis, Ausēn kaloumenon, ekeinon ton meta tou Chaleb kataskopon eis tēn Chanaan epi tēn gēn apostalenta, Iēsoun Mōsēs ekalese. Touto sy ou zēteis diʼ hēn aitian epoiēsen, ouk aporeis, oude philopeusteis; toigaroun lelēthe se ho Christos, kai anaginōskōn ou syniēs, oude nyn, akouōn hoti Iēsous estin ho Christos hēmōn, syllogizę̄ ouk argōs oudʼ hōs etychen ekeinǭ tetheisthai tounoma.
“What I mean is this. Jesus, as I have often said, who was called Hoshea, the one sent as a spy into the land of Canaan with Caleb, Moses called Jesus. You do not ask why he did this, you are not puzzled, nor are you curious; therefore Christ has escaped you, and reading you do not understand; nor even now, hearing that Jesus is our Christ, do you reckon that the name was not given to him idly or by chance.
Num 13:16 (allusion, high confidence)
Notes and citation
Summary: The renaming of Hoshea as Joshua (Jesus) was significant.
Topics: Christology
Cite (SBL): Justin, Dial. 113.1 (Archambault 2:176–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-113-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
113.2Archambault 2:178–180
Ἀλλὰ διὰ τί μὲν ἓν ἄλφα πρώτῳ προσετέθη τῷ Ἀβραὰμ ὀνόματι, θεολογεῖς, καὶ διὰ τί ἓν ῥῶ τῷ Σάρρας ὀνόματι, ὁμοίως κομπολογεῖς· διὰ τί δὲ τὸ πατρόθεν ὄνομα τῷ Αὐσῇ, τῷ υἱῷ Ναυῆ, ὅλον μετωνόμασται τῷ Ἰησοῦ, οὐ ζητεῖς ὁμοίως.
Alla dia ti men hen alpha prōtǭ prosetethē tǭ Abraam onomati, theologeis, kai dia ti hen rhō tǭ Sarras onomati, homoiōs kompologeis; dia ti de to patrothen onoma tǭ Ausę̄, tǭ huiǭ Nauē, holon metōnomastai tǭ Iēsou, ou zēteis homoiōs.
“But you speculate theologically about why one alpha was added to the first name of Abraham, and likewise you talk boastfully about why one rho was added to the name of Sarah; but you do not likewise ask why the name given by his father to Hoshea the son of Nun was wholly changed to Jesus.
Gen 17:5 (allusion, high confidence) · Gen 17:15 (allusion, high confidence)
Notes and citation
Summary: Rabbis discuss the letters added to Abraham's and Sarah's names but ignore Joshua's new name.
- In Greek Ἀβράμ became Ἀβραάμ, and Σάρα became Σάρρα (Gen 17:5, 15).
Cite (SBL): Justin, Dial. 113.2 (Archambault 2:178–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-113-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
113.3Archambault 2:180
Ἐπεὶ δὲ οὐ μόνον μετωνομάσθη αὐτοῦ τὸ ὄνομα, ἀλλὰ καὶ διάδοχος γενόμενος Μωσέως, μόνος τῶν ἀπʼ Αἰγύπτου ἐξελθόντων ἐν ἡλικίᾳ τοιαύτῃ ὄντων εἰσήγαγεν εἰς τὴν ἁγίαν γῆν τὸν περιλειφθέντα λαόν· καὶ ὃν τρόπον ἐκεῖνος εἰσήγαγεν εἰς τὴν ἁγίαν γῆν τὸν λαόν, οὐχὶ Μωσῆς, καὶ ὡς ἐκεῖνος ἐν κλήρῳ διένειμεν αὐτὴν τοῖς εἰσελθοῦσι μετʼ αὐτοῦ, οὕτως καὶ Ἰησοῦς ὁ Χριστὸς τὴν διασπορὰν τοῦ λαοῦ ἐπιστρέψει, καὶ διαμεριεῖ τὴν ἀγαθὴν γῆν ἑκάστῳ, οὐκέτι δὲ κατὰ ταὐτά.
Epei de ou monon metōnomasthē autou to onoma, alla kai diadochos genomenos Mōseōs, monos tōn apʼ Aigyptou exelthontōn en hēlikią toiautę̄ ontōn eisēgagen eis tēn hagian gēn ton perileiphthenta laon; kai hon tropon ekeinos eisēgagen eis tēn hagian gēn ton laon, ouchi Mōsēs, kai hōs ekeinos en klērǭ dieneimen autēn tois eiselthousi metʼ autou, houtōs kai Iēsous ho Christos tēn diasporan tou laou epistrepsei, kai diameriei tēn agathēn gēn hekastǭ, ouketi de kata tauta.
“But since not only was his name changed, but also, having become Moses' successor, he alone of those of that age who came out of Egypt brought the surviving people into the holy land; and as he, not Moses, brought the people into the holy land, and as he distributed it by lot to those who entered with him, so also Jesus the Christ will turn back the dispersion of the people, and will distribute the good land to each, though no longer in the same way.
Josh 1:2 (allusion, medium confidence) · Josh 14:1 (allusion, medium confidence) · Heb 4:8 (echo, medium confidence)
Notes and citation
Summary: As Joshua brought Israel into the land, Jesus will give the good land to his people.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τόν περιλειφθέντα → τὸν περιλειφθέντα.
Topics: Christology, Eschatology
Cite (SBL): Justin, Dial. 113.3 (Archambault 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-113-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
113.4Archambault 2:180
Ὁ μὲν γὰρ πρόσκαιρον ἔδωκεν αὐτοῖς τὴν κληρονομίαν, ἅτε οὐ Χριστὸς ὁ θεὸς ὢν οὐδὲ υἱὸς θεοῦ, ὁ δὲ μετὰ τὴν ἁγίαν ἀνάστασιν αἰώνιον ἡμῖν τὴν κατάσχεσιν δώσει. Τὸν ἥλιον ἔστησεν ἐκεῖνος, μετονομασθεὶς πρότερον τῷ Ἰησοῦ ὀνόματι καὶ λαβὼν ἀπὸ τοῦ πνεύματος αὐτοῦ ἰσχύν. Ὅτι γὰρ Ἰησοῦς ἦν ὁ Μωσεῖ καὶ τῷ Ἀβραὰμ καὶ τοῖς ἄλλοις ἁπλῶς πατριάρχαις φανεὶς καὶ ὁμιλήσας, τῷ τοῦ πατρὸς θελήματι ὑπηρετῶν, ἀπέδειξα· ὃς καὶ ἄνθρωπος γεννηθῆναι διὰ τῆς παρθένου Μαρίας ἦλθε, καὶ ἔστιν ἀεί.
Ho men gar proskairon edōken autois tēn klēronomian, hate ou Christos ho theos ōn oude huios theou, ho de meta tēn hagian anastasin aiōnion hēmin tēn kataschesin dōsei. Ton hēlion estēsen ekeinos, metonomastheis proteron tǭ Iēsou onomati kai labōn apo tou pneumatos autou ischyn. Hoti gar Iēsous ēn ho Mōsei kai tǭ Abraam kai tois allois haplōs patriarchais phaneis kai homilēsas, tǭ tou patros thelēmati hypēretōn, apedeixa; hos kai anthrōpos gennēthēnai dia tēs parthenou Marias ēlthe, kai estin aei.
“For the one gave them a temporary inheritance, since he was not Christ who is God, nor the Son of God; but the other will give us the eternal possession after the holy resurrection. That one, having first been renamed with the name of Jesus and having received strength from his Spirit, made the sun stand still. For I have proved that it was Jesus who appeared and spoke to Moses and Abraham and in a word the other patriarchs, serving the Father's will; who also came to be born a man through the Virgin Mary, and exists forever.
Josh 10:12 (allusion, high confidence) · Josh 10:13 (allusion, high confidence)
Notes and citation
Summary: Joshua gave a temporary inheritance; Jesus, who appeared to the patriarchs, gives an eternal one.
Topics: Christology, Eschatology
Cite (SBL): Justin, Dial. 113.4 (Archambault 2:180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-113-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
113.5Archambault 2:180–182
Οὗτος γάρ ἐστιν ἀφʼ οὗ καὶ τὸν οὐρανὸν καὶ τὴν γῆν καὶ διʼ οὗ ὁ πατὴρ μέλλει καινουργεῖν, οὗτός ἐστιν ὁ ἐν Ἱερουσαλὴμ αἰώνιον φῶς λάμπειν μέλλων, οὗτός ἐστιν ὁ κατὰ τὴν τάξιν Μελχισεδὲκ βασιλεὺς Σαλὴμ καὶ αἰώνιος ἱερεὺς ὑψίστου ὑπάρχων.
Houtos gar estin aphʼ hou kai ton ouranon kai tēn gēn kai diʼ hou ho patēr mellei kainourgein, houtos estin ho en Hierousalēm aiōnion phōs lampein mellōn, houtos estin ho kata tēn taxin Melchisedek basileus Salēm kai aiōnios hiereus hypsistou hyparchōn.
“For he is the one from whom and through whom the Father will renew the heaven and the earth; he is the one who is to shine as an eternal light in Jerusalem; he is the king of Salem after the order of Melchizedek and the eternal priest of the Most High.
Isa 60:19 (allusion, medium confidence) · Gen 14:18 (allusion, high confidence) · Ps 110:4 (109:4 LXX) (allusion, high confidence) · Rev 21:23 (echo, medium confidence)
Notes and citation
Summary: Christ will renew heaven and earth and shine in Jerusalem; he is king and priest after Melchizedek.
Topics: Christology, Eschatology
Cite (SBL): Justin, Dial. 113.5 (Archambault 2:180–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-113-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
113.6Archambault 2:182
Ἐκεῖνος λέγεται δευτέραν περιτομὴν μαχαίραις πετρίναις τὸν λαὸν περιτετμηκέναι, ὅπερ κήρυγμα ἦν τῆς περιτομῆς ταύτης ἧς περιέτεμεν ἡμᾶς αὐτὸς Ἰησοῦς Χριστὸς ἀπὸ τῶν λίθων καὶ τῶν ἄλλων εἰδώλων, καὶ θημωνιὰς ποιήσας τῶν ἀπὸ ἀκροβυστίας, τουτέστιν ἀπὸ τῆς πλάνης τοῦ κόσμου, ἐν παντὶ τόπῳ περιτμηθέντων πετρίναις μαχαίραις, τοῖς Ἰησοῦ τοῦ κυρίου ἡμῶν λόγοις. Ὅτι γὰρ λίθος καὶ πέτρα ἐν παραβολαῖς ὁ Χριστὸς διὰ τῶν προφητῶν ἐκηρύσσετο, ἀποδέδεικταί μοι.
Ekeinos legetai deuteran peritomēn machairais petrinais ton laon peritetmēkenai, hoper kērygma ēn tēs peritomēs tautēs hēs perietemen hēmas autos Iēsous Christos apo tōn lithōn kai tōn allōn eidōlōn, kai thēmōnias poiēsas tōn apo akrobystias, toutestin apo tēs planēs tou kosmou, en panti topǭ peritmēthentōn petrinais machairais, tois Iēsou tou kyriou hēmōn logois. Hoti gar lithos kai petra en parabolais ho Christos dia tōn prophētōn ekērysseto, apodedeiktai moi.
“That one is said to have circumcised the people a second time with knives of stone, which was a proclamation of this circumcision with which Jesus Christ himself circumcised us from stones and other idols, and made heaps of those from the foreskin, that is, from the error of the world, circumcised everywhere with knives of stone, the words of our Lord Jesus. For I have proved that Christ was proclaimed in parables through the prophets as a stone and a rock.
Josh 5:2 (allusion, high confidence) · Josh 5:3 (allusion, high confidence)
Notes and citation
Summary: Joshua's second circumcision with stone knives prefigured Christ's circumcision of the heart by his words.
Topics: Christology
Cite (SBL): Justin, Dial. 113.6 (Archambault 2:182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-113-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
113.7Archambault 2:182–184
Καὶ τὰς μαχαίρας οὖν τὰς πετρίνας τοὺς λόγους αὐτοῦ ἀκουσόμεθα, διʼ ὧν ἀπὸ τῆς ἀκροβυστίας οἱ πλανώμενοι τοσοῦτοι καρδίας περιτομὴν περιετμήθησαν, ἣν περιτμηθῆναι καὶ τοὺς ἔχοντας τὴν ἀπὸ τοῦ Ἀβραὰμ ἀρχὴν λαβοῦσαν περιτομὴν ὁ θεὸς διὰ τοῦ Ἰησοῦ προὔτρεπεν ἔκτοτε, καὶ τοὺς εἰσελθόντας εἰς τὴν γῆν ἐκείνην τὴν ἁγίαν δευτέραν περιτομὴν πετρίναις μαχαίραις εἰπὼν τὸν Ἰησοῦν περιτετμηκέναι αὐτούς.
Kai tas machairas oun tas petrinas tous logous autou akousometha, diʼ hōn apo tēs akrobystias hoi planōmenoi tosoutoi kardias peritomēn perietmēthēsan, hēn peritmēthēnai kai tous echontas tēn apo tou Abraam archēn labousan peritomēn ho theos dia tou Iēsou proutrepen ektote, kai tous eiselthontas eis tēn gēn ekeinēn tēn hagian deuteran peritomēn petrinais machairais eipōn ton Iēsoun peritetmēkenai autous.
“And so we shall understand the knives of stone to be his words, through which so many who were straying have been circumcised from the foreskin with the circumcision of the heart; which God from that time urged through Jesus even those who had the circumcision that began with Abraham to receive, saying that Jesus circumcised a second time with knives of stone those who entered that holy land.
Josh 5:2 (allusion, high confidence) · Rom 2:29 (echo, medium confidence)
Notes and citation
Summary: The stone knives are Christ's words, which circumcise the heart.
Cite (SBL): Justin, Dial. 113.7 (Archambault 2:182–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-113-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 114
114.1Archambault 2:184
Ἔσθʼ ὅτε γὰρ τὸ ἅγιον πνεῦμα καὶ ἐναργῶς πράττεσθαί τι, ὃ τύπος τοῦ μέλλοντος γίνεσθαι ἦν, ἐποίει, ἔσθʼ ὅτε δὲ καὶ λόγους ἐφθέγξατο περὶ τῶν ἀποβαίνειν μελλόντων, φθεγγόμενον αὐτοὺς ὡς τότε γινομένων ἢ καὶ γεγενημένων· ἣν τέχνην ἐὰν μὴ εἰδῶσιν οἱ ἐντυγχάνοντες, οὐδὲ παρακολουθῆσαι τοῖς τῶν προφητῶν λόγοις, ὡς δεῖ, δυνήσονται. Παραδείγματος δὲ χάριν λόγους τινὰς προφητικοὺς εἴποιμʼ ἄν, ὅπως παρακολουθήσητε τῷ λεγομένῳ.
Esthʼ hote gar to hagion pneuma kai enargōs prattesthai ti, ho typos tou mellontos ginesthai ēn, epoiei, esthʼ hote de kai logous ephthenxato peri tōn apobainein mellontōn, phthengomenon autous hōs tote ginomenōn ē kai gegenēmenōn; hēn technēn ean mē eidōsin hoi entynchanontes, oude parakolouthēsai tois tōn prophētōn logois, hōs dei, dynēsontai. Paradeigmatos de charin logous tinas prophētikous eipoimʼ an, hopōs parakolouthēsēte tǭ legomenǭ.
“For sometimes the Holy Spirit caused something to be done openly which was a type of what was to happen, and sometimes it uttered words about what was to come to pass, speaking them as though they were then happening or had happened; and unless those who read know this art, they will not be able to follow the words of the prophets as they should. And for the sake of example I will cite some prophetic words, so that you may follow what I say.
Notes and citation
Summary: The Spirit speaks through types and through future events described as past.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 114.1 (Archambault 2:184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-114-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
114.2Archambault 2:184–186
Ὅταν λέγῃ διὰ Ἡσαΐου· Αὐτὸς ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος, ὡς ἤδη τοῦ πάθους γενομένου λέγει. Καὶ ὅταν πάλιν λέγῃ· Ἐγὼ ἐξεπέτασα τὰς χεῖράς μου ἐπὶ λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, καὶ ὅταν λέγῃ· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; ὡς ἤδη γεγενημένων πραγμάτων ἐξαγγελίαν οἱ λόγοι σημαίνοντες λελεγμένοι εἰσί. Καὶ γὰρ ἐν παραβολῇ λίθον πολλαχοῦ καλεῖν ἀπέδειξα τὸν Χριστὸν καὶ ἐν τροπολογίᾳ Ἰακὼβ καὶ Ἰσραήλ.
Hotan legę̄ dia Hēsaïou; Autos hōs probaton epi sphagēn ēchthē, kai hōs amnos enantion tou keirantos, hōs ēdē tou pathous genomenou legei. Kai hotan palin legę̄; Egō exepetasa tas cheiras mou epi laon apeithounta kai antilegonta, kai hotan legę̄; Kyrie, tis episteuse tę̄ akoę̄ hēmōn? hōs ēdē gegenēmenōn pragmatōn exangelian hoi logoi sēmainontes lelegmenoi eisi. Kai gar en parabolę̄ lithon pollachou kalein apedeixa ton Christon kai en tropologią Iakōb kai Israēl.
“When he says through Isaiah, ‘He was led like a sheep to the slaughter, and like a lamb before the shearer,’ he speaks as though the suffering had already happened. And again when he says, ‘I have spread out my hands to a disobedient and contradicting people,’ and when he says, ‘Lord, who has believed our report?’, the words are spoken as announcing things that had already happened. For I have shown that he often calls Christ a stone in a parable, and figuratively Jacob and Israel.
Isa 53:7 (quotation, high confidence) · Isa 65:2 (quotation, high confidence) · Isa 53:1 (quotation, high confidence)
Notes and citation
Summary: Examples of prophecies spoken as already past.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 114.2 (Archambault 2:184–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-114-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
114.3Archambault 2:186–188
Καὶ πάλιν ὅταν λέγῃ· Ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου, ἐὰν μὴ ἀκούω τοῦ λόγου αὐτοῦ τὴν ἐργασίαν, οὐ συνετῶς ἀκούσομαι, ὥσπερ ὑμῶν οἱ διδάσκαλοι ἀξιοῦσιν, οἰόμενοι χεῖρας καὶ πόδας καὶ δακτύλους καὶ ψυχὴν ἔχειν ὡς σύνθετον ζῶον τὸν πατέρα τῶν ὅλων καὶ ἀγέννητον θεόν, οἵτινες καὶ διὰ τοῦτο ὦφθαι τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ αὐτὸν τὸν πατέρα διδάσκουσι.
Kai palin hotan legę̄; Opsomai tous ouranous, erga tōn daktylōn sou, ean mē akouō tou logou autou tēn ergasian, ou synetōs akousomai, hōsper hymōn hoi didaskaloi axiousin, oiomenoi cheiras kai podas kai daktylous kai psychēn echein hōs syntheton zōon ton patera tōn holōn kai agennēton theon, hoitines kai dia touto ōphthai tǭ Abraam kai tǭ Iakōb auton ton patera didaskousi.
“And again when he says, ‘I shall see the heavens, the works of your fingers,’ unless I hear it as the working of his Word, I shall not hear it with understanding, as your teachers think, who suppose that the Father of all, the unbegotten God, has hands and feet and fingers and a soul like a composite living being; who for this reason also teach that the Father himself appeared to Abraham and to Jacob.
Ps 8:3 (8:4 LXX) (quotation, high confidence)
Notes and citation
Summary: The Jewish teachers take God's “fingers” literally and think the Father himself appeared to the patriarchs.
Topics: Trinity
Cite (SBL): Justin, Dial. 114.3 (Archambault 2:186–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-114-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
114.4Archambault 2:188
Μακάριοι οὖν ἡμεῖς οἱ περιτμηθέντες πετρίναις μαχαίραις τὴν δευτέραν περιτομήν. Ὑμῶν μὲν γὰρ ἡ πρώτη διὰ σιδήρου γέγονε καὶ γίνεται· σκληροκάρδιοι γὰρ μένετε· ἡμῶν δὲ ἡ περιτομή, ἥτις δευτέρα ἀριθμῷ, μετὰ τὴν ὑμετέραν φανερωθεῖσα, διὰ λίθων ἀκροτόμων, τουτέστι διὰ τῶν λόγων τῶν διὰ τῶν ἀποστόλων τοῦ ἀκρογωνιαίου λίθου καὶ τοῦ ἄνευ χειρῶν τμηθέντος, περιτέμνει ἡμᾶς ἀπὸ τε εἰδωλολατρείας καὶ πάσης ἁπλῶς κακίας· ὧν αἱ καρδίαι οὕτως περιτετμημέναι εἰσὶν ἀπὸ τῆς πονηρίας, ὡς καὶ χαίρειν ἀποθνήσκοντας διὰ τὸ ὄνομα τὸ τῆς καλῆς πέτρας, καὶ ζῶν ὕδωρ ταῖς καρδίαις τῶν διʼ αὐτοῦ ἀγαπησάντων τὸν πατέρα τῶν ὅλων βρυούσης, καὶ ποτιζούσης τοὺς βουλομένους τὸ τῆς ζωῆς ὕδωρ πιεῖν.
Makarioi oun hēmeis hoi peritmēthentes petrinais machairais tēn deuteran peritomēn. Hymōn men gar hē prōtē dia sidērou gegone kai ginetai; sklērokardioi gar menete; hēmōn de hē peritomē, hētis deutera arithmǭ, meta tēn hymeteran phanerōtheisa, dia lithōn akrotomōn, toutesti dia tōn logōn tōn dia tōn apostolōn tou akrogōniaiou lithou kai tou aneu cheirōn tmēthentos, peritemnei hēmas apo te eidōlolatreias kai pasēs haplōs kakias; hōn hai kardiai houtōs peritetmēmenai eisin apo tēs ponērias, hōs kai chairein apothnēskontas dia to onoma to tēs kalēs petras, kai zōn hydōr tais kardiais tōn diʼ autou agapēsantōn ton patera tōn holōn bryousēs, kai potizousēs tous boulomenous to tēs zōēs hydōr piein.
“Blessed, then, are we who have been circumcised with knives of stone with the second circumcision. For yours, the first, was done and is done with iron; for you remain hard of heart; but our circumcision, which is second in number, having appeared after yours, circumcises us by sharp stones, that is, by the words spoken through the apostles of the cornerstone, cut without hands, from idolatry and in a word all wickedness; whose hearts are so circumcised from evil that they rejoice to die for the name of the good Rock, which pours forth living water into the hearts of those who through him have loved the Father of all, and gives the water of life to drink to those who wish.
Josh 5:2 (allusion, high confidence) · Eph 2:20 (echo, medium confidence) · Dan 2:34 (allusion, high confidence) · 1 Cor 10:4 (echo, medium confidence) · John 7:38 (echo, medium confidence) · Rev 22:17 (echo, medium confidence)
Notes and citation
Summary: Christians' hearts, circumcised by the apostles' words, rejoice to die for Christ, the Rock that gives living water.
Topics: Martyrdom
Cite (SBL): Justin, Dial. 114.4 (Archambault 2:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-114-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
114.5Archambault 2:188–190
Ἀλλὰ ταῦτα μὲν οὐ νοεῖτε λέγοντος· ἃ γὰρ ποιῆσαι τὸν Χριστὸν πεπροφήτευται οὐ νενοήκατε, οὐδὲ ἡμῖν προσάγουσιν ὑμᾶς τοῖς γεγραμμένοις πιστεύετε. Ἱερεμίας μὲν γὰρ οὕτω βοᾷ· Οὐαὶ ὑμῖν, ὅτι ἐγκατελίπετε πηγὴν ζῶσαν καὶ ὠρύξατε ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται συνέχειν ὕδωρ. Μὴ ἔρημον ᾖ οὗ ἐστι τὸ ὄρος Σιών; ὅτι Ἱερουσαλὴμ βιβλίον ἀποστασίου ἔδωκα ἔμπροσθεν ὑμῶν.
Alla tauta men ou noeite legontos; ha gar poiēsai ton Christon peprophēteutai ou nenoēkate, oude hēmin prosagousin hymas tois gegrammenois pisteuete. Hieremias men gar houtō boą; Ouai hymin, hoti enkatelipete pēgēn zōsan kai ōryxate heautois lakkous syntetrimmenous, hoi ou dynēsontai synechein hydōr. Mē erēmon ę̄ hou esti to oros Siōn? hoti Hierousalēm biblion apostasiou edōka emprosthen hymōn.
“But you do not understand these things when I say them; for you have not understood what it was prophesied that Christ would do, nor do you believe us when we lead you to what is written. For Jeremiah cries thus: ‘Woe to you, for you have forsaken the living spring and dug for yourselves broken cisterns, which cannot hold water. Shall there be a desert where Mount Zion is? For I have given Jerusalem a bill of divorce before you.’
Jer 2:13 (quotation, high confidence) · Jer 3:8 (allusion, medium confidence)
Notes and citation
Summary: Jer 2:13 and a free quotation on Zion's divorce.
- The second part of the quotation combines Jer 3:8 with other passages; its exact source is unclear.
Topics: Scripture and canon, Divorce and remarriage
Cite (SBL): Justin, Dial. 114.5 (Archambault 2:188–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-114-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 115
115.1Archambault 2:190
Ἀλλὰ Ζαχαρίᾳ, ἐν παραβολῇ δεικνύντι τὸ μυστήριον τοῦ Χριστοῦ καὶ ἀποκεκρυμμένως κηρύσσοντι, πιστεῦσαι ὀφείλετε. Ἔστι δὲ τὰ λεγόμενα ταῦτα· Χαῖρε καὶ εὐφραίνου, θύγατερ Σιών, ὅτι ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει κύριος. Καὶ προστεθήσονται ἔθνη πολλὰ πρὸς κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονταί μοι εἰς λαόν· καὶ κατασκηνώσω ἐν μέσῳ σου, καὶ γνώσονται ὅτι κύριος τῶν δυνάμεων ἀπέσταλκέ με πρός σε.
Alla Zacharią, en parabolę̄ deiknynti to mystērion tou Christou kai apokekrymmenōs kēryssonti, pisteusai opheilete. Esti de ta legomena tauta; Chaire kai euphrainou, thygater Siōn, hoti idou egō erchomai kai kataskēnōsō en mesǭ sou, legei kyrios. Kai prostethēsontai ethnē polla pros kyrion en tę̄ hēmerą ekeinę̄, kai esontai moi eis laon; kai kataskēnōsō en mesǭ sou, kai gnōsontai hoti kyrios tōn dynameōn apestalke me pros se.
“But you ought to believe Zechariah, who shows the mystery of Christ in a parable and proclaims it in a hidden way. These are the words: ‘Rejoice and be glad, daughter of Zion, for behold, I come and will dwell in your midst, says the Lord. And many nations shall be added to the Lord in that day, and they shall be my people; and I will dwell in your midst, and they shall know that the Lord of hosts has sent me to you.
Zech 2:10 (2:14 LXX) (quotation, high confidence) · Zech 2:11 (2:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Zech 2:10–11.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 115.1 (Archambault 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-115-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
115.2Archambault 2:190
Καὶ κατακληρονομήσει κύριος τὸν Ἰούδαν καὶ τὴν μερίδα αὐτοῦ ἐπὶ τὴν γῆν τὴν ἁγίαν, καὶ ἐκλέξεται ἔτι τὴν Ἱερουσαλήμ. Εὐλαβείσθω πᾶσα σὰρξ ἀπὸ προσώπου κυρίου, ὅτι ἐξεγήγερται ἐκ νεφελῶν ἁγίων αὐτοῦ. Καὶ ἔδειξέ μοι Ἰησοῦν, τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου κυρίου· καὶ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ, τοῦ ἀντικεῖσθαι αὐτῷ. Καὶ εἶπε κύριος πρὸς τὸν διάβολον· Ἐπιτιμήσαι κύριος ἐν σοί, ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ. Οὐχὶ ἰδοὺ τοῦτο δαλὸς ἐξεσπασμένος ἐκ πυρός;
Kai kataklēronomēsei kyrios ton Ioudan kai tēn merida autou epi tēn gēn tēn hagian, kai eklexetai eti tēn Hierousalēm. Eulabeisthō pasa sarx apo prosōpou kyriou, hoti exegēgertai ek nephelōn hagiōn autou. Kai edeixe moi Iēsoun, ton hierea ton megan, hestōta pro prosōpou angelou kyriou; kai diabolos heistēkei ek dexiōn autou, tou antikeisthai autǭ. Kai eipe kyrios pros ton diabolon; Epitimēsai kyrios en soi, ho eklexamenos tēn Hierousalēm. Ouchi idou touto dalos exespasmenos ek pyros?
“‘And the Lord shall inherit Judah and his portion in the holy land, and shall again choose Jerusalem. Let all flesh fear before the Lord, for he has risen up out of his holy clouds. And he showed me Joshua the high priest standing before the angel of the Lord; and the devil stood at his right hand to oppose him. And the Lord said to the devil: The Lord who has chosen Jerusalem rebuke you. Is not this a brand plucked out of the fire?’
Zech 2:12 (2:16 LXX) (quotation, high confidence) · Zech 2:13 (2:17 LXX) (quotation, high confidence) · Zech 3:1 (quotation, high confidence) · Zech 3:2 (quotation, high confidence)
Notes and citation
Summary: Zech 2:12–3:2.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): πᾶσα σάρξ ἀπὸ → πᾶσα σὰρξ ἀπὸ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 115.2 (Archambault 2:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-115-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
115.3Archambault 2:190–192
Μέλλοντί τε τῷ Τρύφωνι ἀποκρίνεσθαι καὶ ἀντιλέγειν μοι ἔφην· Πρῶτον ἀνάμεινον καὶ ἄκουσον ἃ λέγω. Οὐ γὰρ ἣν ὑπολαμβάνεις ἐξήγησιν ποιεῖσθαι μέλλω, ὡς μὴ γεγενημένου ἱερέως τινὸς Ἰησοῦ ὀνόματι ἐν τῇ Βαβυλωνίᾳ γῇ, ὅπου αἰχμάλωτος ὁ λαὸς ὑμῶν. Ὅπερ εἰ καὶ ἐποίουν, ἀπέδειξα ὅτι ἦν μὲν Ἰησοῦς ἱερεὺς ἐν τῷ γένει ὑμῶν· τοῦτον δὲ αὐτὸν οὐκ ἐν τῇ ἀποκαλύψει αὐτοῦ ἑωράκει ὁ προφήτης, ὥσπερ οὐδὲ τὸν διάβολον καὶ τὸν τοῦ κυρίου ἄγγελον οὐκ αὐτοψίᾳ, ἐν καταστάσει ὤν, ἑωράκει, ἀλλʼ ἐν ἐκστάσει, ἀποκαλύψεως αὐτῷ γεγενημένης.
Mellonti te tǭ Tryphōni apokrinesthai kai antilegein moi ephēn; Prōton anameinon kai akouson ha legō. Ou gar hēn hypolambaneis exēgēsin poieisthai mellō, hōs mē gegenēmenou hiereōs tinos Iēsou onomati en tę̄ Babylōnią gę̄, hopou aichmalōtos ho laos hymōn. Hoper ei kai epoioun, apedeixa hoti ēn men Iēsous hiereus en tǭ genei hymōn; touton de auton ouk en tę̄ apokalypsei autou heōrakei ho prophētēs, hōsper oude ton diabolon kai ton tou kyriou angelon ouk autopsią, en katastasei ōn, heōrakei, allʼ en ekstasei, apokalypseōs autǭ gegenēmenēs.
And when Trypho was about to answer and contradict me, I said: “First wait and hear what I say. For I am not going to give the explanation you suppose, as though there had not been a priest named Joshua in the land of Babylon, where your people were captive. Even if I did, I have shown that there was a priest Joshua in your race; but the prophet did not see him in his revelation, just as he did not see the devil and the angel of the Lord with his own eyes, in a normal state, but in ecstasy, when a revelation was given him.
Notes and citation
Summary: Zechariah saw Joshua the priest in a vision, in ecstasy.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 115.3 (Archambault 2:190–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-115-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
115.4Archambault 2:192
Νῦν δὲ λέγω ὅτι, ὅνπερ τρόπον διὰ τοῦ Ἰησοῦ ὀνόματος τῷ Ναυῆ υἱῷ καὶ δυνάμεις καὶ πράξεις τινὰς προκηρυσσούσας τὰ ὑπὸ τοῦ ἡμετέρου κυρίου μέλλοντα γίνεσθαι πεποιηκέναι ἔφη, οὕτω καὶ τὴν ἐπὶ τοῦ ἐν Βαβυλῶνι Ἰησοῦ ἱερέως γενομένου ἐν τῷ λαῷ ὑμῶν ἀποκάλυψιν ἔρχομαι νῦν ἀποδεῖξαι προκήρυξιν εἶναι τῶν ὑπὸ τοῦ ἡμετέρου ἱερέως καὶ θεοῦ καὶ Χριστοῦ, υἱοῦ τοῦ πατρὸς τῶν ὅλων, γίνεσθαι μελλόντων.
Nyn de legō hoti, honper tropon dia tou Iēsou onomatos tǭ Nauē huiǭ kai dynameis kai praxeis tinas prokēryssousas ta hypo tou hēmeterou kyriou mellonta ginesthai pepoiēkenai ephē, houtō kai tēn epi tou en Babylōni Iēsou hiereōs genomenou en tǭ laǭ hymōn apokalypsin erchomai nyn apodeixai prokēryxin einai tōn hypo tou hēmeterou hiereōs kai theou kai Christou, huiou tou patros tōn holōn, ginesthai mellontōn.
“But now I say that, just as he said that through the name of Jesus the son of Nun did mighty works and deeds foretelling what was to be done by our Lord, so I now come to show that the revelation concerning Joshua the priest who was among your people in Babylon was a foretelling of what was to be done by our Priest and God and Christ, the Son of the Father of all.
Notes and citation
Summary: The vision of Joshua the high priest foretells Christ's work.
Topics: Christology
Cite (SBL): Justin, Dial. 115.4 (Archambault 2:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-115-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
115.5Archambault 2:192–194
Ἤδη μέντοι ἐθαύμαζον, ἔφην, διὰ τί καὶ πρὸ μικροῦ ἡσυχίαν ἠγάγετέ ἐμοῦ λέγοντος, ἢ πῶς οὐκ ἐπελάβεσθέ μου εἰπόντος ὅτι ὁ τοῦ Ναυῆ υἱὸς τῶν ἐξελθόντων ἀπʼ Αἰγύπτου ὁμηλίκων μόνος εἰσῆλθεν εἰς τὴν ἁγίαν γῆν καὶ οἱ γεγραμμένοι ἀφήλικες τῆς γενεᾶς ἐκείνης. Ὥσπερ γὰρ αἱ μυῖαι ἐπὶ τὰ ἕλκη προστρέχετε καὶ ἐφίπτασθε.
Ēdē mentoi ethaumazon, ephēn, dia ti kai pro mikrou hēsychian ēgagete emou legontos, ē pōs ouk epelabesthe mou eipontos hoti ho tou Nauē huios tōn exelthontōn apʼ Aigyptou homēlikōn monos eisēlthen eis tēn hagian gēn kai hoi gegrammenoi aphēlikes tēs geneas ekeinēs. Hōsper gar hai muiai epi ta helkē prostrechete kai ephiptasthe.
“I was indeed wondering,” I said, “why a little while ago you kept silent while I was speaking, or how you did not take hold of my saying that the son of Nun alone of those of his age who came out of Egypt entered the holy land, together with those of that generation who are recorded as younger. For you run to sores like flies and settle on them.
Num 14:30 (allusion, medium confidence)
Notes and citation
Summary: Justin notes that Trypho's companions fasten on small slips like flies on sores.
- Justin had overstated: Caleb also entered the land (Num 14:30).
Cite (SBL): Justin, Dial. 115.5 (Archambault 2:192–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-115-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
115.6Archambault 2:194
Κἂν γὰρ μυρία τις εἴπῃ καλῶς, ἓν δὲ μικρὸν ὁτιοῦν εἴη μὴ εὐάρεστον ὑμῖν ἢ μὴ νοούμενον ἢ μὴ πρὸς τὸ ἀκριβές, τῶν μὲν πολλῶν καλῶν οὐ πεφροντίκατε, τοῦ δὲ μικροῦ ῥηματίου ἐπιλαμβάνεσθε καὶ κατασκευάζειν αὐτὸ ὡς ἀσέβημα καὶ ἀδίκημα σπουδάζετε, ἵνα τῇ αὐτῇ ὁμοίᾳ κρίσει ὑπὸ τοῦ θεοῦ κρινόμενοι πολὺ μᾶλλον ὑπὲρ τῶν μεγάλων τολμημάτων, εἴτε κακῶν πράξεων εἴτε φαύλων ἐξηγήσεων, ἃς παραποιοῦντες ἐξηγεῖσθε, λόγον δώσετε. Ὃ γὰρ κρίμα κρίνετε, δίκαιόν ἐστιν ὑμᾶς κριθῆναι.
Kan gar myria tis eipę̄ kalōs, hen de mikron hotioun eiē mē euareston hymin ē mē nooumenon ē mē pros to akribes, tōn men pollōn kalōn ou pephrontikate, tou de mikrou rhēmatiou epilambanesthe kai kataskeuazein auto hōs asebēma kai adikēma spoudazete, hina tę̄ autę̄ homoią krisei hypo tou theou krinomenoi poly mallon hyper tōn megalōn tolmēmatōn, eite kakōn praxeōn eite phaulōn exēgēseōn, has parapoiountes exēgeisthe, logon dōsete. Ho gar krima krinete, dikaion estin hymas krithēnai.
“For even if someone says ten thousand things well, but one small thing is not pleasing to you or not understood or not exact, you pay no attention to the many good things, but take hold of the little word and are eager to make it out to be an impiety and a crime; so that, judged by God with the same judgment, you will render account much more for your great daring, whether of evil deeds or of the bad interpretations which you give by falsifying. For with the judgment you judge, it is just that you be judged.
Matt 7:2 (allusion, high confidence)
Notes and citation
Summary: Those who judge harshly will be judged the same way.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ἕν δὲ μικρὸν → ἓν δὲ μικρὸν; ἅς παραποιοῦντες → ἃς παραποιοῦντες.
Cite (SBL): Justin, Dial. 115.6 (Archambault 2:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-115-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 116
116.1Archambault 2:194–196
Ἀλλʼ ἵνα τὸν λόγον τὸν περὶ τῆς ἀποκαλύψεως Ἰησοῦ Χριστοῦ τοῦ ἁγίου ἀποδιδῶ ὑμῖν, ἀναλαμβάνω τὸν λόγον καί φημι κἀκείνην τὴν ἀποκάλυψιν εἰς ἡμᾶς τοὺς ἐπὶ τὸν Χριστὸν ἀρχιερέα τοῦτον τὸν σταυρωθέντα πιστεύοντας γεγενῆσθαι· οἵτινες, ἐν πορνείαις καὶ ἁπλῶς πάσῃ ῥυπαρᾷ πράξει ὑπάρχοντες, διὰ τῆς παρὰ τοῦ ἡμετέρου Ἰησοῦ κατὰ τὸ θέλημα τοῦ πατρὸς αὐτοῦ χάριτος τὰ ῥυπαρὰ πάντα, ἅ ἠμφιέσμεθα, κακὰ ἀπεδυσάμεθα, οἷς ὁ διάβολος ἐφέστηκεν ἀεὶ ἀντικείμενος, καὶ πρὸς ἑαυτὸν ἕλκειν πάντας βουλόμενος, καὶ ὁ ἄγγελος τοῦ θεοῦ, τουτέστιν ἡ δύναμις τοῦ θεοῦ ἡ πεμφθεῖσα ἡμῖν διὰ Ἰησοῦ Χριστοῦ, ἐπιτιμᾷ αὐτῷ καὶ ἀφίσταται ἀφʼ ἡμῶν.
Allʼ hina ton logon ton peri tēs apokalypseōs Iēsou Christou tou hagiou apodidō hymin, analambanō ton logon kai phēmi kakeinēn tēn apokalypsin eis hēmas tous epi ton Christon archierea touton ton staurōthenta pisteuontas gegenēsthai; hoitines, en porneiais kai haplōs pasę̄ rhyparą praxei hyparchontes, dia tēs para tou hēmeterou Iēsou kata to thelēma tou patros autou charitos ta rhypara panta, ha ēmphiesmetha, kaka apedysametha, hois ho diabolos ephestēken aei antikeimenos, kai pros heauton helkein pantas boulomenos, kai ho angelos tou theou, toutestin hē dynamis tou theou hē pemphtheisa hēmin dia Iēsou Christou, epitimą autǭ kai aphistatai aphʼ hēmōn.
“But to give you the account of the revelation of the holy Jesus Christ, I take up the argument and say that that revelation too was made for us who believe in this crucified high priest, Christ; who, though we were living in fornication and in a word every filthy deed, have by the grace of our Jesus, according to the will of his Father, stripped off all the filthy evils with which we were clothed; against whom the devil always stands opposing and wishing to draw all to himself; and the angel of God, that is, the power of God sent to us through Jesus Christ, rebukes him, and he departs from us.
Zech 3:2 (allusion, high confidence) · Zech 3:4 (allusion, high confidence)
Notes and citation
Summary: Zechariah's vision applies to Christians, cleansed of their sins by Christ and defended against the devil.
Topics: Christology
Cite (SBL): Justin, Dial. 116.1 (Archambault 2:194–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-116-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
116.2Archambault 2:196
Καὶ ὥσπερ ἀπὸ πυρὸς ἐξεσπασμένοι ἐσμέν, ἀπὸ μὲν τῶν ἁμαρτιῶν τῶν προτέρων καθαρισθέντες, ἀπὸ δὲ τῆς θλίψεως καὶ τῆς πυρώσεως, ἣν πυροῦσιν ἡμᾶς ὅ τε διάβολος καὶ οἱ αὐτοῦ ὑπηρέται πάντες, ἐξ ὧν καὶ πάλιν ἀποσπᾷ ἡμᾶς Ἰησοῦς ὁ υἱὸς τοῦ θεοῦ· ἐνδῦσαι ἡμᾶς τὰ ἡτοιμασμένα ἐνδύματα, ἐὰν πράξωμεν αὐτοῦ τὰς ἐντολάς, ὑπέσχετο, καὶ αἰώνιον βασιλείαν προνοῆσαι ἐπήγγελται.
Kai hōsper apo pyros exespasmenoi esmen, apo men tōn hamartiōn tōn proterōn katharisthentes, apo de tēs thlipseōs kai tēs pyrōseōs, hēn pyrousin hēmas ho te diabolos kai hoi autou hypēretai pantes, ex hōn kai palin apospą hēmas Iēsous ho huios tou theou; endysai hēmas ta hētoimasmena endymata, ean praxōmen autou tas entolas, hypescheto, kai aiōnion basileian pronoēsai epēngeltai.
“And we are like brands plucked from the fire, cleansed from our former sins, and plucked from the affliction and burning with which the devil and all his servants burn us, from which Jesus the Son of God again plucks us; he has promised to clothe us with the garments prepared for us if we do his commandments, and has promised to provide an eternal kingdom.
Zech 3:2 (allusion, high confidence) · Zech 3:4 (allusion, high confidence) · Rev 3:5 (echo, medium confidence)
Notes and citation
Summary: Christians are brands plucked from the fire and promised new garments and an eternal kingdom.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ὃ τε διάβολος → ὅ τε διάβολος.
Topics: Persecution, Eschatology
Cite (SBL): Justin, Dial. 116.2 (Archambault 2:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-116-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
116.3Archambault 2:196–198
Ὃν γὰρ τρόπον Ἰησοῦς ἐκεῖνος, ὁ λεγόμενος ὑπὸ τοῦ προφήτου ἱερεύς, ῥυπαρὰ ἱμάτια ἐφάνη φορῶν διὰ τὸ γυναῖκα πόρνην λελέχθαι εἰληφέναι αὐτόν, καὶ δαλὸς ἐξεσπασμένος ἐκ πυρὸς ἐκλήθη διὰ τὸ ἄφεσιν ἁμαρτιῶν εἰληφέναι, ἐπιτιμηθέντος καὶ τοῦ ἀντικειμένου αὐτῷ διαβόλου, οὕτως ἡμεῖς, οἱ διὰ τοῦ Ἰησοῦ ὀνόματος ὡς εἷς ἄνθρωπος πιστεύσαντες εἰς τὸν ποιητὴν τῶν ὅλων θεόν, διὰ τοῦ ὀνόματος τοῦ πρωτοτόκου αὐτοῦ υἱοῦ τὰ ῥυπαρὰ ἱμάτια, τουτέστι τὰς ἁμαρτίας, ἀπημφιεσμένοι, πυρωθέντες διὰ τοῦ λόγου τῆς κλήσεως αὐτοῦ, ἀρχιερατικὸν τὸ ἀληθινὸν γένος ἐσμὲν τοῦ θεοῦ, ὡς καὶ αὐτὸς ὁ θεὸς μαρτυρεῖ, εἰπὼν ὅτι ἐν παντὶ τόπῳ ἐν τοῖς ἔθνεσι θυσίας εὐαρέστους αὐτῷ καὶ καθαρὰς προσφέροντες. Οὐ δέχεται δὲ παρʼ οὐδενὸς θυσίας ὁ θεός, εἰ μὴ διὰ τῶν ἱερέων αὐτοῦ.
Hon gar tropon Iēsous ekeinos, ho legomenos hypo tou prophētou hiereus, rhypara himatia ephanē phorōn dia to gynaika pornēn lelechthai eilēphenai auton, kai dalos exespasmenos ek pyros eklēthē dia to aphesin hamartiōn eilēphenai, epitimēthentos kai tou antikeimenou autǭ diabolou, houtōs hēmeis, hoi dia tou Iēsou onomatos hōs heis anthrōpos pisteusantes eis ton poiētēn tōn holōn theon, dia tou onomatos tou prōtotokou autou huiou ta rhypara himatia, toutesti tas hamartias, apēmphiesmenoi, pyrōthentes dia tou logou tēs klēseōs autou, archieratikon to alēthinon genos esmen tou theou, hōs kai autos ho theos martyrei, eipōn hoti en panti topǭ en tois ethnesi thysias euarestous autǭ kai katharas prospherontes. Ou dechetai de parʼ oudenos thysias ho theos, ei mē dia tōn hiereōn autou.
“For just as that Joshua, called a priest by the prophet, appeared wearing filthy garments because he was said to have taken a harlot as wife, and was called a brand plucked from the fire because he had received forgiveness of sins, the devil who opposed him being also rebuked; so we, who through the name of Jesus have believed as one man in God the Maker of all, having stripped off through the name of his firstborn Son the filthy garments, that is, our sins, and being set on fire by the word of his calling, are the true high-priestly race of God, as God himself also testifies, saying that in every place among the nations they offer him sacrifices pleasing and pure. And God does not receive sacrifices from anyone except through his priests.
Zech 3:3 (allusion, high confidence) · Mal 1:11 (allusion, high confidence) · 1 Pet 2:9 (echo, high confidence)
Notes and citation
Summary: Christians, cleansed through Christ's name, are the true high-priestly race offering pure sacrifices.
- “Because he was said to have taken a harlot as wife”: a Jewish explanation of Joshua's filthy garments (compare Ezra 10:18).
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent)): τοῦ Ἰησου ὀνόματος → τοῦ Ἰησοῦ ὀνόματος.
Topics: Eucharist
Cite (SBL): Justin, Dial. 116.3 (Archambault 2:196–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-116-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 117
117.1Archambault 2:198–200
Πάσας οὖν διὰ τοῦ ὀνόματος τούτου θυσίας, ἃς παρέδωκεν Ἰησοῦς ὁ Χριστὸς γίνεσθαι, τουτέστιν ἐπὶ τῇ εὐχαριστίᾳ τοῦ ἄρτου καὶ τοῦ ποτηρίου, τὰς ἐν παντὶ τόπῳ τῆς γῆς γινομένας ὑπὸ τῶν χριστιανῶν, προλαβὼν ὁ θεὸς μαρτυρεῖ εὐαρέστους ὑπάρχειν αὐτῷ· τὰς δὲ ὑφʼ ὑμῶν καὶ διʼ ἐκείνων ὑμῶν τῶν ἱερέων γινομένας ἀπαναίνεται, λέγων· Καὶ τὰς θυσίας ὑμῶν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν· διότι ἀπὸ ἀνατολῆς ἡλίου ἕως δυσμῶν τὸ ὄνομά μου δεδόξασται, λέγει, ἐν τοῖς ἔθνεσιν, ὑμεῖς δὲ βεβηλοῦτε αὐτό.
Pasas oun dia tou onomatos toutou thysias, has paredōken Iēsous ho Christos ginesthai, toutestin epi tę̄ eucharistią tou artou kai tou potēriou, tas en panti topǭ tēs gēs ginomenas hypo tōn christianōn, prolabōn ho theos martyrei euarestous hyparchein autǭ; tas de hyphʼ hymōn kai diʼ ekeinōn hymōn tōn hiereōn ginomenas apanainetai, legōn; Kai tas thysias hymōn ou prosdexomai ek tōn cheirōn hymōn; dioti apo anatolēs hēliou heōs dysmōn to onoma mou dedoxastai, legei, en tois ethnesin, hymeis de bebēloute auto.
“God, then, testifies beforehand that all the sacrifices offered through this name, which Jesus the Christ handed down to be done, that is, in the Eucharist of the bread and the cup, which are made in every place of the earth by the Christians, are pleasing to him; but he rejects those made by you and through those priests of yours, saying: ‘And I will not accept your sacrifices from your hands; for from the rising of the sun to its setting my name has been glorified,’ he says, ‘among the nations, but you profane it.’
Mal 1:10 (quotation, high confidence) · Mal 1:11 (quotation, high confidence) · Mal 1:12 (quotation, high confidence)
Notes and citation
Summary: The Eucharist of bread and cup is the pleasing sacrifice of Malachi.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): θυσίας, ἅς παρέδωκεν → θυσίας, ἃς παρέδωκεν.
Topics: Eucharist
Cite (SBL): Justin, Dial. 117.1 (Archambault 2:198–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-117-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
117.2Archambault 2:200
Καὶ μέχρι νῦν φιλονεικοῦντες λέγετε ὅτι τὰς μὲν ἐν Ἱερουσαλὴμ ἐπὶ τῶν ἐκεῖ τότε οἰκούντων Ἰσραηλιτῶν καλουμένων θυσίας οὐ προσδέχεται ὁ θεός, τὰς δὲ διὰ τῶν ἐν τῇ διασπορᾷ τότε δὴ ὄντων ἀπὸ τοῦ γένους ἐκείνου ἀνθρώπων εὐχὰς προσίεσθαι αὐτὸν εἰρηκέναι, καὶ τὰς εὐχὰς αὐτῶν θυσίας καλεῖν. Ὅτι μὲν οὖν καὶ εὐχαὶ καὶ εὐχαριστίαι, ὑπὸ τῶν ἀξίων γινόμεναι, τέλειαι μόναι καὶ εὐάρεστοί εἰσι τῷ θεῷ θυσίαι, καὶ αὐτός φημι.
Kai mechri nyn philoneikountes legete hoti tas men en Hierousalēm epi tōn ekei tote oikountōn Israēlitōn kaloumenōn thysias ou prosdechetai ho theos, tas de dia tōn en tę̄ diasporą tote dē ontōn apo tou genous ekeinou anthrōpōn euchas prosiesthai auton eirēkenai, kai tas euchas autōn thysias kalein. Hoti men oun kai euchai kai eucharistiai, hypo tōn axiōn ginomenai, teleiai monai kai euarestoi eisi tǭ theǭ thysiai, kai autos phēmi.
“And even now, being contentious, you say that God does not accept the sacrifices in Jerusalem of those who then lived there and were called Israelites, but that he said he accepts the prayers of the men of that race who were then in the dispersion, and calls their prayers sacrifices. Now that prayers and thanksgivings, when made by those who are worthy, are the only perfect and pleasing sacrifices to God, I too say.
Notes and citation
Summary: Prayers and thanksgivings from the worthy are the only perfect sacrifices.
Cite (SBL): Justin, Dial. 117.2 (Archambault 2:200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-117-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
117.3Archambault 2:200–202
Ταῦτα γὰρ μόνα καὶ Χριστιανοὶ παρέλαβον ποιεῖν, καὶ ἐπʼ ἀναμνήσει δὲ τῆς τροφῆς αὐτῶν ξηρᾶς τε καὶ ὑγρᾶς, ἐν ᾗ καὶ τοῦ πάθους, ὃ πέπονθε διʼ αὐτοὺς ὁ υἱὸς τοῦ θεοῦ, μέμνηνται· οὗ τὸ ὄνομα βεβηλωθῆναι κατὰ πᾶσαν τὴν γῆν καὶ βλασφημεῖσθαι οἱ ἀρχιερεῖς τοῦ λαοῦ ὑμῶν καὶ διδάσκαλοι εἰργάσαντο, ἃ ῥυπαρὰ καὶ αὐτὰ ἐνδύματα, περιτεθέντα ὑφʼ ὑμῶν πᾶσι τοῖς ἀπὸ τοῦ ὀνόματος τοῦ Ἰησοῦ γενομένοις Χριστιανοῖς, δείξει αἰρόμενα ἀφʼ ἡμῶν ὁ θεός, ὅταν πάντας ἀναστήσῃ, καὶ τοὺς μὲν ἐν αἰωνίῳ καὶ ἀλύτῳ βασιλείᾳ ἀφθάρτους καὶ ἀθανάτους καὶ ἀλύπους καταστήσῃ, τοὺς δὲ εἰς κόλασιν αἰώνιον πυρὸς παραπέμψῃ.
Tauta gar mona kai Christianoi parelabon poiein, kai epʼ anamnēsei de tēs trophēs autōn xēras te kai hygras, en hę̄ kai tou pathous, ho peponthe diʼ autous ho huios tou theou, memnēntai; hou to onoma bebēlōthēnai kata pasan tēn gēn kai blasphēmeisthai hoi archiereis tou laou hymōn kai didaskaloi eirgasanto, ha rhypara kai auta endymata, peritethenta hyphʼ hymōn pasi tois apo tou onomatos tou Iēsou genomenois Christianois, deixei airomena aphʼ hēmōn ho theos, hotan pantas anastēsę̄, kai tous men en aiōniǭ kai alytǭ basileią aphthartous kai athanatous kai alypous katastēsę̄, tous de eis kolasin aiōnion pyros parapempsę̄.
“For these alone Christians too have received to make, even in the remembrance made by their food, both dry and liquid, in which the suffering which the Son of God suffered for them is also remembered; whose name the high priests of your people and your teachers have caused to be profaned and blasphemed throughout the whole earth; and these filthy garments too, put by you on all who have become Christians from the name of Jesus, God will show to be taken away from us, when he raises all, and makes some incorruptible and immortal and free from sorrow in an eternal and indissoluble kingdom, and sends others to the eternal punishment of fire.
Luke 22:19 (echo, medium confidence) · Matt 25:46 (echo, medium confidence)
Notes and citation
Summary: The Christian thanksgiving over bread and cup remembers Christ's passion; at the resurrection God will vindicate Christians.
- “Their food, both dry and liquid”: the bread and the cup of the Eucharist.
Topics: Eucharist, Eschatology
Cite (SBL): Justin, Dial. 117.3 (Archambault 2:200–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-117-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
117.4Archambault 2:202–204
Ὅτι δὲ ἑαυτοὺς πλανᾶτε καὶ ὑμεῖς καὶ οἱ διδάσκαλοι ὑμῶν, ἐξηγούμενοι ὅτι περὶ τῶν ἀπὸ τοῦ γένους ὑμῶν ἐν τῇ διασπορᾷ ὄντων ἔλεγεν ὁ λόγος, ὅτι τὰς εὐχὰς αὐτῶν καὶ θυσίας καθαρὰς καὶ εὐαρέστους ἐν παντὶ τόπῳ γενομένας ἔλεγεν, ἐπίγνωτε ὅτι ψεύδεσθε καὶ ἑαυτοὺς κατὰ πάντα ἀπατᾶν πειρᾶσθε, ὅτι πρῶτον μὲν οὐδὲ νῦν ἀπὸ ἀνατολῶν ἡλίου ἕως δυσμῶν ἐστιν ὑμῶν τὸ γένος, ἀλλʼ ἔστι τὰ ἔθνη ἐν οἷς οὐδέπω οὐδεὶς ὑμῶν τοῦ γένους ᾤκησεν.
Hoti de heautous planate kai hymeis kai hoi didaskaloi hymōn, exēgoumenoi hoti peri tōn apo tou genous hymōn en tę̄ diasporą ontōn elegen ho logos, hoti tas euchas autōn kai thysias katharas kai euarestous en panti topǭ genomenas elegen, epignōte hoti pseudesthe kai heautous kata panta apatan peirasthe, hoti prōton men oude nyn apo anatolōn hēliou heōs dysmōn estin hymōn to genos, allʼ esti ta ethnē en hois oudepō oudeis hymōn tou genous ǭkēsen.
“But that you and your teachers deceive yourselves when you explain that the word spoke of those of your race in the dispersion, saying that their prayers and sacrifices were pure and pleasing in every place, recognize that you speak falsely and try to deceive yourselves in every way; because, first, not even now is your race spread from the rising of the sun to its setting, but there are nations among whom none of your race has ever lived.
Notes and citation
Summary: The Jewish dispersion does not reach “from the rising to the setting of the sun.”
Cite (SBL): Justin, Dial. 117.4 (Archambault 2:202–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-117-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
117.5Archambault 2:204
Οὐδὲ ἓν γὰρ ὅλως ἐστί τι γένος ἀνθρώπων, εἴτε βαρβάρων εἴτε Ἑλλήνων εἴτε ἁπλῶς ᾡτινιοῦν ὀνόματι προσαγορευομένων, ἢ ἁμαξοβίων ἢ ἀοίκων καλουμένων ἢ ἐν σκηναῖς κτηνοτρόφων οἰκούντων, ἐν οἷς μὴ διὰ τοῦ ὀνόματος τοῦ σταυρωθέντος Ἰησοῦ εὐχαὶ καὶ εὐχαριστίαι τῷ πατρὶ καὶ ποιητῇ τῶν ὅλων γίνωνται. Εἶτα δὲ ὅτι κατʼ ἐκεῖνο τοῦ καιροῦ, ὅτε ὁ προφήτης Μαλαχίας τοῦτο ἔλεγεν, οὐδέπω ἡ διασπορὰ ὑμῶν ἐν πάσῃ τῇ γῇ, ἐν ὅσῃ νῦν γεγόνατε, ἐγεγένητο, ὡς καὶ ἀπὸ τῶν γραφῶν ἀποδείκνυται.
Oude hen gar holōs esti ti genos anthrōpōn, eite barbarōn eite Hellēnōn eite haplōs hǭtinioun onomati prosagoreuomenōn, ē hamaxobiōn ē aoikōn kaloumenōn ē en skēnais ktēnotrophōn oikountōn, en hois mē dia tou onomatos tou staurōthentos Iēsou euchai kai eucharistiai tǭ patri kai poiētę̄ tōn holōn ginōntai. Eita de hoti katʼ ekeino tou kairou, hote ho prophētēs Malachias touto elegen, oudepō hē diaspora hymōn en pasę̄ tę̄ gę̄, en hosę̄ nyn gegonate, egegenēto, hōs kai apo tōn graphōn apodeiknytai.
“For there is not one single race of men, whether barbarians or Greeks or called by any name at all, whether wagon-dwellers or those called houseless or those who live in tents raising cattle, among whom prayers and thanksgivings are not offered to the Father and Maker of all through the name of the crucified Jesus. And further, at the time when the prophet Malachi said this, your dispersion over the whole earth, as far as you are now spread, had not yet taken place, as is also shown from the Scriptures.
Mal 1:11 (allusion, high confidence) · Col 3:11 (echo, medium confidence)
Notes and citation
Summary: Prayers in Jesus' name are offered among every people on earth.
- A famous (and rhetorically exaggerated) claim to the universal spread of Christianity.
Cite (SBL): Justin, Dial. 117.5 (Archambault 2:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-117-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 118
118.1Archambault 2:204–206
Ὥστε μᾶλλον παυσάμενοι τοῦ φιλεριστεῖν μετανοήσατε πρὶν ἐλθεῖν τὴν μεγάλην ἡμέραν τῆς κρίσεως, ἐν ᾗ κόπτεσθαι μέλλουσι πάντες οἱ ἀπὸ τῶν φυλῶν ὑμῶν ἐκκεντήσαντες τοῦτον τὸν Χριστόν, ὡς ἀπὸ γραφῆς ἀπέδειξα προειρημένον. Καὶ ὅτι ὤμοσε κύριος κατὰ τὴν τάξιν Μελχισεδέκ, καὶ τί τὸ προειρημένον ἐστίν, ἐξηγησάμην. Καὶ ὅτι περὶ τοῦ θάπτεσθαι μέλλοντος καὶ ἀνίστασθαι Χριστοῦ ἦν ἡ προφητεία τοῦ Ἡσαΐου, φήσαντος· Ἡ ταφὴ αὐτοῦ ᾔρται ἐκ τοῦ μέσου, προεῖπον. Καὶ ὅτι κριτὴς ζώντων καὶ νεκρῶν ἁπάντων αὐτὸς οὗτος ὁ Χριστός, εἶπον ἐν πολλοῖς.
Hōste mallon pausamenoi tou phileristein metanoēsate prin elthein tēn megalēn hēmeran tēs kriseōs, en hę̄ koptesthai mellousi pantes hoi apo tōn phylōn hymōn ekkentēsantes touton ton Christon, hōs apo graphēs apedeixa proeirēmenon. Kai hoti ōmose kyrios kata tēn taxin Melchisedek, kai ti to proeirēmenon estin, exēgēsamēn. Kai hoti peri tou thaptesthai mellontos kai anistasthai Christou ēn hē prophēteia tou Hēsaïou, phēsantos; Hē taphē autou ę̄rtai ek tou mesou, proeipon. Kai hoti kritēs zōntōn kai nekrōn hapantōn autos houtos ho Christos, eipon en pollois.
“So rather stop being contentious and repent before the great day of judgment comes, in which all those of your tribes who pierced this Christ will mourn, as I have shown to be foretold from Scripture. And I have explained that the Lord swore ‘after the order of Melchizedek,’ and what was foretold. And I have said before that the prophecy of Isaiah, which said, ‘His burial has been taken away from the midst,’ was about the Christ who was to be buried and rise again. And I have said in many places that this Christ is himself the judge of all the living and the dead.
Zech 12:10 (allusion, high confidence) · Zech 12:12 (allusion, high confidence) · Ps 110:4 (109:4 LXX) (allusion, high confidence) · Isa 57:2 (quotation, high confidence) · Acts 10:42 (echo, high confidence) · 2 Tim 4:1 (echo, medium confidence)
Notes and citation
Summary: Justin urges repentance before the judgment; Christ is judge of living and dead.
Topics: Eschatology
Cite (SBL): Justin, Dial. 118.1 (Archambault 2:204–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-118-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
118.2Archambault 2:206
Καὶ Νάθαν δὲ ὁμοίως περὶ τούτου λέγων πρὸς Δαυῒδ οὕτως ἐπήνεγκεν· Ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν, καὶ τὸ ἔλεός μου οὐ μὴ ἀποστήσω ἀπʼ αὐτοῦ, καθὼς ἐποίησα ἀπὸ τῶν ἔμπροσθεν αὐτοῦ· καὶ στήσω αὐτὸν ἐν τῷ οἴκῳ μου καὶ ἐν τῇ βασιλείᾳ αὐτοῦ ἕως αἰῶνος. Καὶ τὸν ἡγούμενον δὲ ἐν τῷ οἴκῳ οὐκ ἄλλον Ἰεζεκιὴλ λέγει ἢ τοῦτον αὐτόν. Οὗτος γὰρ ἐξαίρετος ἱερεὺς καὶ αἰώνιος βασιλεύς, ὁ Χριστός, ὡς υἱὸς θεοῦ· οὗ ἐν τῇ πάλιν παρουσίᾳ μὴ δόξητε λέγειν Ἡσαΐαν ἢ τοὺς ἄλλους προφήτας θυσίας ἀφʼ αἱμάτων ἢ σπονδῶν ἐπὶ τὸ θυσιαστήριον ἀναφέρεσθαι, ἀλλὰ ἀληθινοὺς καὶ πνευματικοὺς αἴνους καὶ εὐχαριστίας.
Kai Nathan de homoiōs peri toutou legōn pros Dauïd houtōs epēnenken; Egō esomai autǭ eis patera, kai autos estai moi eis huion, kai to eleos mou ou mē apostēsō apʼ autou, kathōs epoiēsa apo tōn emprosthen autou; kai stēsō auton en tǭ oikǭ mou kai en tę̄ basileią autou heōs aiōnos. Kai ton hēgoumenon de en tǭ oikǭ ouk allon Iezekiēl legei ē touton auton. Houtos gar exairetos hiereus kai aiōnios basileus, ho Christos, hōs huios theou; hou en tę̄ palin parousią mē doxēte legein Hēsaïan ē tous allous prophētas thysias aphʼ haimatōn ē spondōn epi to thysiastērion anapheresthai, alla alēthinous kai pneumatikous ainous kai eucharistias.
“And Nathan likewise, speaking to David about him, added thus: ‘I will be to him a father, and he shall be to me a son, and I will not take my mercy away from him, as I did from those before him; and I will establish him in my house and in his kingdom forever.’ And Ezekiel speaks of no other ruler in the house than him. For he is the chosen priest and eternal king, the Christ, as Son of God; at whose second coming do not think that Isaiah or the other prophets say that sacrifices of blood or libations will be brought to the altar, but true and spiritual praises and thanksgivings.
2 Sam 7:14 (quotation, high confidence) · 2 Sam 7:15 (quotation, high confidence) · 1 Chr 17:13 (quotation, high confidence) · 1 Chr 17:14 (quotation, high confidence) · Ezek 44:3 (allusion, medium confidence)
Notes and citation
Summary: Nathan's oracle and Ezekiel's prince refer to Christ; at his return the sacrifices will be spiritual praises.
Topics: Christology, Eschatology
Cite (SBL): Justin, Dial. 118.2 (Archambault 2:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-118-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
118.3Archambault 2:206–208
Καὶ οὐ μάτην ἡμεῖς εἰς τοῦτον πεπιστεύκαμεν, οὐδʼ ἐπλανήθημεν ὑπὸ τῶν οὕτως διδαξάντων, ἀλλὰ καὶ θαυμαστῇ προνοίᾳ θεοῦ τοῦτο γέγονεν, ἵνα ἡμεῖς ὑμῶν, τῶν νομιζομένων οὐκ ὄντων δὲ οὔτε φιλοθέων οὔτε συνετῶν, συνετώτεροι καὶ θεοσεβέστεροι εὑρεθῶμεν διὰ τῆς κλήσεως τῆς καινῆς καὶ αἰωνίου διαθήκης, τουτέστι τοῦ Χριστοῦ.
Kai ou matēn hēmeis eis touton pepisteukamen, oudʼ eplanēthēmen hypo tōn houtōs didaxantōn, alla kai thaumastę̄ pronoią theou touto gegonen, hina hēmeis hymōn, tōn nomizomenōn ouk ontōn de oute philotheōn oute synetōn, synetōteroi kai theosebesteroi heurethōmen dia tēs klēseōs tēs kainēs kai aiōniou diathēkēs, toutesti tou Christou.
“And we have not believed in him in vain, nor were we led astray by those who taught us so; but this came about by the wonderful providence of God, so that we, through the calling of the new and eternal covenant, that is, Christ, might be found more understanding and more God-fearing than you, who are thought to be, but are not, lovers of God and understanding.
Notes and citation
Summary: God's providence made the Gentiles more understanding than Israel.
Cite (SBL): Justin, Dial. 118.3 (Archambault 2:206–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-118-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
118.4Archambault 2:208
Τοῦτο θαυμάζων Ἡσαίας ἔφη· Καὶ συνέξουσι βασιλεῖς τὸ στόμα αὐτῶν· ὅτι οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἳ οὐκ ἀκηκόασι συνήσουσι. Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; Καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; Καὶ ταῦτα λέγων, ἔφην, ὦ Τρύφων, ὡς ἐγχωρεῖ, διὰ τοὺς σήμερον σὺν σοὶ ἀφιγμένους ταὐτὰ λέγειν πειρῶμαι, βραχέως μέντοι καὶ περικεκομμένως.
Touto thaumazōn Hēsaias ephē; Kai synexousi basileis to stoma autōn; hoti hois ouk anēngelē peri autou opsontai, kai hoi ouk akēkoasi synēsousi. Kyrie, tis episteuse tę̄ akoę̄ hēmōn? Kai ho brachiōn kyriou tini apekalyphthē? Kai tauta legōn, ephēn, ō Tryphōn, hōs enchōrei, dia tous sēmeron syn soi aphigmenous tauta legein peirōmai, bracheōs mentoi kai perikekommenōs.
“Marveling at this, Isaiah said: ‘And kings shall shut their mouths; for those to whom it was not announced about him will see, and those who have not heard will understand. Lord, who has believed our report? And to whom has the arm of the Lord been revealed?’ And in saying these things, Trypho,” I said, “I try, as far as possible, to say the same things for the sake of those who have come with you today, but briefly and concisely.”
Isa 52:15 (quotation, high confidence) · Isa 53:1 (quotation, high confidence)
Notes and citation
Summary: Isa 52:15–53:1; Justin repeats for the newcomers.
Cite (SBL): Justin, Dial. 118.4 (Archambault 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-118-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
118.5Archambault 2:208
Κἀκεῖνος· Εὖ ποιεῖς, ἔφη· κἂν διὰ πλειόνων δὲ καὶ τὰ αὐτὰ πάλιν λέγῃς, χαίρειν με καὶ τοὺς συνόντας τῇ ἀκροάσει γίνωσκε.
Kakeinos; Eu poieis, ephē; kan dia pleionōn de kai ta auta palin legę̄s, chairein me kai tous synontas tę̄ akroasei ginōske.
And he said, “You do well; and even if you say the same things again at greater length, know that I and those with me rejoice to hear them.”
Notes and citation
Summary: Trypho welcomes the repetition.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): Κὰκεῖνος → Κἀκεῖνος.
Cite (SBL): Justin, Dial. 118.5 (Archambault 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-118-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 119
119.1Archambault 2:208
Ἐγώ τε αὖ εἶπον· Οἴεσθε ἂν ἡμᾶς ποτε, ὦ ἄνδρες, νενοηκέναι δυνηθῆναι ἐν ταῖς γραφαῖς ταῦτα, εἰ μὴ θελήματι τοῦ θελήσαντος αὐτὰ ἐλάβομεν χάριν τοῦ νοῆσαι; Ἵνα γένηται καὶ τὸ λελεγμένον ὑπὸ Μωσέως·
Egō te au eipon; Oiesthe an hēmas pote, ō andres, nenoēkenai dynēthēnai en tais graphais tauta, ei mē thelēmati tou thelēsantos auta elabomen charin tou noēsai? Hina genētai kai to lelegmenon hypo Mōseōs;
And I said again, “Do you think, sirs, that we could ever have understood these things in the Scriptures, if we had not received grace to understand them by the will of him who willed them? So that what was said by Moses might also come to pass:
Notes and citation
Summary: Understanding Scripture is a gift of grace.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 119.1 (Archambault 2:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-119-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
119.2Archambault 2:208–210
Παρώξυνάν με ἐπʼ ἀλλοτρίοις, ἐν βδελύγμασιν αὐτῶν ἐξεπίκρανάν με, ἔθυσαν δαιμονίοις οἷς οὐκ οἴδασι· καινοὶ καὶ πρόσφατοι ἥκασιν, οὓς οὐκ ᾔδεισαν οἱ πατέρες αὐτῶν. Θεὸν τὸν γεννήσαντά σε ἐγκατέλιπες, καὶ ἐπελάθου θεοῦ τοῦ τρέφοντός σε. Καὶ εἶδε κύριος, καὶ ἐζήλωσε, καὶ παρωξύνθη διʼ ὀργὴν υἱῶν αὐτοῦ καὶ θυγατέρων, καὶ εἶπεν· Ἀποστρέψω τὸ πρόσωπόν μου ἀπʼ αὐτῶν, καὶ δείξω τί ἔσται αὐτοῖς ἐπʼ ἐσχάτων, ὅτι γενεὰ ἐξεστραμμένη ἐστίν, υἱοὶ οἷς οὐκ ἔστι πίστις ἐν αὐτοῖς. Αὐτοὶ παρεζήλωσάν με ἐπʼ οὐ θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν· κἀγὼ παραζηλώσω αὐτοὺς ἐπʼ οὐκ ἔθνει, ἐπʼ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς· ὅτι πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου, καὶ καυθήσεται ἕως ᾅδου· καταφάγεται τὴν γῆν καὶ τὰ γεννήματα αὐτῆς, φλέξει θεμέλια ὀρέων. Συνάξω εἰς αὐτοὺς κακά.
Parōxynan me epʼ allotriois, en bdelygmasin autōn exepikranan me, ethysan daimoniois hois ouk oidasi; kainoi kai prosphatoi hēkasin, hous ouk ę̄deisan hoi pateres autōn. Theon ton gennēsanta se enkatelipes, kai epelathou theou tou trephontos se. Kai eide kyrios, kai ezēlōse, kai parōxynthē diʼ orgēn huiōn autou kai thygaterōn, kai eipen; Apostrepsō to prosōpon mou apʼ autōn, kai deixō ti estai autois epʼ eschatōn, hoti genea exestrammenē estin, huioi hois ouk esti pistis en autois. Autoi parezēlōsan me epʼ ou theǭ, parōrgisan me en tois eidōlois autōn; kagō parazēlōsō autous epʼ ouk ethnei, epʼ ethnei asynetǭ parorgiō autous; hoti pyr ekkekautai ek tou thymou mou, kai kauthēsetai heōs hądou; kataphagetai tēn gēn kai ta gennēmata autēs, phlexei themelia oreōn. Synaxō eis autous kaka.
“‘They provoked me with strange gods, with their abominations they embittered me; they sacrificed to demons whom they did not know; new and recent ones came, whom their fathers did not know. You forsook God who begot you, and forgot God who nourishes you. And the Lord saw, and was jealous, and was provoked to anger because of his sons and daughters, and said: I will turn my face away from them, and I will show what will be to them in the last days; for they are a perverse generation, sons in whom there is no faith. They made me jealous with what is not God; they provoked me to anger with their idols; and I will make them jealous with what is not a nation; with a foolish nation I will provoke them to anger. For a fire has been kindled from my wrath, and shall burn to Hades; it shall devour the earth and its fruits; it shall burn the foundations of the mountains. I will heap evils upon them.’
Deut 32:16 (quotation, high confidence) · Deut 32:17 (quotation, high confidence) · Deut 32:18 (quotation, high confidence) · Deut 32:19 (quotation, high confidence) · Deut 32:20 (quotation, high confidence) · Deut 32:21 (quotation, high confidence) · Deut 32:22 (quotation, high confidence) · Deut 32:23 (quotation, high confidence) · Rom 10:19 (echo, high confidence)
Notes and citation
Summary: Deut 32:16–23: God will provoke Israel with a nation that is no nation.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 119.2 (Archambault 2:208–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-119-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
119.3Archambault 2:210
Καὶ μετὰ τὸ ἀναιρεθῆναι τὸν δίκαιον ἐκεῖνον ἡμεῖς λαὸς ἕτερος ἀνεθήλαμεν, καὶ ἐβλαστήσαμεν στάχυες καινοὶ καὶ εὐθαλεῖς, ὡς ἔφασαν οἱ προφῆται· Καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν κύριον ἐν ἐκείνῃ τῇ ἡμέρᾳ εἰς λαόν, καὶ κατασκηνώσουσιν ἐν μέσῳ τῆς γῆς πάσης. Ἡμεῖς δὲ οὐ μόνον λαὸς ἀλλὰ καὶ λαὸς ἅγιός ἐσμεν, ὡς ἐδείξαμεν ἤδη. Καὶ καλέσουσιν αὐτὸν λαὸν ἅγιον, λελυτρωμένον ὑπὸ κυρίου.
Kai meta to anairethēnai ton dikaion ekeinon hēmeis laos heteros anethēlamen, kai eblastēsamen stachyes kainoi kai euthaleis, hōs ephasan hoi prophētai; Kai katapheuxontai ethnē polla epi ton kyrion en ekeinę̄ tę̄ hēmerą eis laon, kai kataskēnōsousin en mesǭ tēs gēs pasēs. Hēmeis de ou monon laos alla kai laos hagios esmen, hōs edeixamen ēdē. Kai kalesousin auton laon hagion, lelytrōmenon hypo kyriou.
“And after that Righteous One was put to death, we sprang up as another people, and shot up as new and flourishing ears of grain, as the prophets said: ‘And many nations shall flee to the Lord in that day for a people, and they shall dwell in the midst of all the earth.’ And we are not only a people but a holy people, as we have already shown: ‘And they shall call it a holy people, redeemed by the Lord.’
Zech 2:11 (2:15 LXX) (allusion, high confidence) · Isa 62:12 (quotation, high confidence) · 1 Pet 2:9 (echo, medium confidence)
Notes and citation
Summary: Christians are the new holy people foretold by the prophets.
Cite (SBL): Justin, Dial. 119.3 (Archambault 2:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-119-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
119.4Archambault 2:210–212
Οὐκοῦν οὐκ εὐκαταφρόνητος δῆμός ἐσμεν οὐδὲ βάρβαρον φῦλον οὐδὲ ὁποῖα Καρῶν ἢ Φρυγῶν ἔθνη, ἀλλὰ καὶ ἡμᾶς ἐξελέξατο ὁ θεὸς καὶ ἐμφανὴς ἐγενήθη τοῖς μὴ ἐπερωτῶσιν αὐτόν. Ἰδοὺ θεός εἰμι, φησί, τῷ ἔθνει, οἳ οὐκ ἐπεκαλέσαντο τὸ ὄνομά μου. Τοῦτο γάρ ἐστιν ἐκεῖνο τὸ ἔθνος, ὃ πάλαι τῷ Ἀβραὰμ ὁ θεὸς ὑπέσχετο, καὶ πατέρα πολλῶν ἐθνῶν θήσειν ἐπηγγείλατο, οὐκ Ἀρράβων οὐδʼ Αἰγυπτίων οὐδʼ Ἰδουμαίων λέγων· ἐπεὶ καὶ Ἰσμαὴλ μεγάλου πατὴρ ἔθνους ἐγένετο καὶ Ἠσοῦ, καὶ Ἀμμανιτῶν ἐστι νῦν πολὺ πλῆθος. Νῶε δὲ καὶ αὐτοῦ Ἀβραὰμ πατὴρ ἦν καὶ ἁπλῶς παντὸς ἀνθρώπων γένους, ἄλλοι δὲ ἄλλων πρόγονοι.
Oukoun ouk eukataphronētos dēmos esmen oude barbaron phylon oude hopoia Karōn ē Phrygōn ethnē, alla kai hēmas exelexato ho theos kai emphanēs egenēthē tois mē eperōtōsin auton. Idou theos eimi, phēsi, tǭ ethnei, hoi ouk epekalesanto to onoma mou. Touto gar estin ekeino to ethnos, ho palai tǭ Abraam ho theos hypescheto, kai patera pollōn ethnōn thēsein epēngeilato, ouk Arrabōn oudʼ Aigyptiōn oudʼ Idoumaiōn legōn; epei kai Ismaēl megalou patēr ethnous egeneto kai Ēsou, kai Ammanitōn esti nyn poly plēthos. Nōe de kai autou Abraam patēr ēn kai haplōs pantos anthrōpōn genous, alloi de allōn progonoi.
“We are, then, not a contemptible people, nor a barbarous tribe, nor such as the nations of the Carians or Phrygians; but God has chosen us too, and has been made manifest to those who did not ask for him. ‘Behold, I am God,’ he says, ‘to the nation that did not call on my name.’ For this is that nation which God promised long ago to Abraham, and declared he would make him the father of many nations; not speaking of Arabs or Egyptians or Idumeans; since Ishmael too became the father of a great nation, and Esau, and there is now a great multitude of Ammonites. And Noah was the father of Abraham himself and in a word of the whole race of men, and others are the ancestors of others.
Isa 65:1 (quotation, high confidence) · Gen 17:5 (allusion, high confidence) · Gen 21:18 (allusion, medium confidence)
Notes and citation
Summary: Christians are the nation promised to Abraham.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); stray full stop in the digital text): τῷ. Ἀβραὰμ → τῷ Ἀβραὰμ; ἐμφανής ἐγενήθη → ἐμφανὴς ἐγενήθη.
Cite (SBL): Justin, Dial. 119.4 (Archambault 2:210–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-119-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
119.5Archambault 2:212
Τί οὖν πλέον ἐνθάδε ὁ Χριστὸς χαρίζεται τῷ Ἀβραάμ; Ὅτι διὰ τῆς ὁμοίας κλήσεως φωνῇ ἐκάλεσεν αὐτόν, εἰπὼν ἐξελθεῖν ἀπὸ τῆς γῆς ἐν ᾗ ᾤκει. Καὶ ἡμᾶς δὲ ἅπαντας διʼ ἐκείνης τῆς φωνῆς ἐκάλεσε, καὶ ἐξήλθομεν ἤδη ἀπὸ τῆς πολιτείας, ἐν ᾗ ἐζῶμεν κατὰ τὰ κοινὰ τῶν ἄλλων τῆς γῆς οἰκητόρων κακῶς ζῶντες· καὶ σὺν τῷ Ἀβραὰμ τὴν ἁγίαν κληρονομήσομεν γῆν, εἰς τὸν ἀπέραντον αἰῶνα τὴν κληρονομίαν ληψόμενοι, τέκνα τοῦ Ἀβραὰμ διὰ τὴν ὁμοίαν πίστιν ὄντες.
Ti oun pleon enthade ho Christos charizetai tǭ Abraam? Hoti dia tēs homoias klēseōs phōnę̄ ekalesen auton, eipōn exelthein apo tēs gēs en hę̄ ǭkei. Kai hēmas de hapantas diʼ ekeinēs tēs phōnēs ekalese, kai exēlthomen ēdē apo tēs politeias, en hę̄ ezōmen kata ta koina tōn allōn tēs gēs oikētorōn kakōs zōntes; kai syn tǭ Abraam tēn hagian klēronomēsomen gēn, eis ton aperanton aiōna tēn klēronomian lēpsomenoi, tekna tou Abraam dia tēn homoian pistin ontes.
“What more, then, does Christ grant to Abraham here? That he called him with a like calling by his voice, telling him to go out from the land in which he lived. And he has called all of us by that voice, and we have already gone out from the way of life in which we lived wickedly according to the common ways of the other inhabitants of the earth; and with Abraham we shall inherit the holy land, receiving the inheritance for endless ages, being children of Abraham because of our like faith.
Gen 12:1 (allusion, high confidence) · Gal 3:7 (echo, high confidence) · Heb 11:8 (echo, medium confidence)
Notes and citation
Summary: As Abraham was called out of his land, Christians have been called out of their former life.
Topics: Eschatology
Cite (SBL): Justin, Dial. 119.5 (Archambault 2:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-119-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
119.6Archambault 2:212–214
Ὃν γὰρ τρόπον ἐκεῖνος τῇ φωνῇ τοῦ θεοῦ ἐπίστευσε καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, τὸν αὐτὸν τρόπον καὶ ἡμεῖς τῇ φωνῇ τοῦ θεοῦ, τῇ διά τε τῶν ἀποστόλων τοῦ Χριστοῦ λαληθείσῃ πάλιν καὶ τῇ διὰ τῶν προφητῶν κηρυχθείσῃ ἡμῖν, πιστεύσαντες μέχρι τοῦ ἀποθνήσκειν πᾶσι τοῖς ἐν τῷ κόσμῳ ἀπεταξάμεθα. Ὁμοιόπιστον οὖν τὸ ἔθνος καὶ θεοσεβὲς καὶ δίκαιον, εὐφραῖνον τὸν πατέρα, ὑπισχνεῖται αὐτῷ, ἀλλʼ οὐχ ὑμᾶς, οἷς οὐκ ἔστι πίστις ἐν αὐτοῖς.
Hon gar tropon ekeinos tę̄ phōnę̄ tou theou episteuse kai elogisthē autǭ eis dikaiosynēn, ton auton tropon kai hēmeis tę̄ phōnę̄ tou theou, tę̄ dia te tōn apostolōn tou Christou lalētheisę̄ palin kai tę̄ dia tōn prophētōn kērychtheisę̄ hēmin, pisteusantes mechri tou apothnēskein pasi tois en tǭ kosmǭ apetaxametha. Homoiopiston oun to ethnos kai theosebes kai dikaion, euphrainon ton patera, hypischneitai autǭ, allʼ ouch hymas, hois ouk esti pistis en autois.
“For as he believed the voice of God and it was counted to him for righteousness, in the same way we too, having believed the voice of God, spoken again through the apostles of Christ and proclaimed to us through the prophets, have renounced even to death all things in the world. He promises him, then, a nation of like faith, God-fearing and righteous, delighting the Father; but not you, in whom there is no faith.
Gen 15:6 (allusion, high confidence) · Deut 32:20 (allusion, high confidence)
Notes and citation
Summary: Christians, like Abraham, believed God's voice; they are his nation of like faith.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Ὁμοιόπιστον οὗν → Ὁμοιόπιστον οὖν.
Topics: Martyrdom
Cite (SBL): Justin, Dial. 119.6 (Archambault 2:212–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-119-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 120
120.1Archambault 2:214
Ὁρᾶτε μέντοι ὡς καὶ τῷ Ἰσαὰκ τὰ αὐτὰ καὶ τῷ Ἰακὼβ ὑπισχνεῖται. Οὕτω γὰρ λέγει τῷ Ἰσαάκ· Καὶ εὐλογηθήσονται ἐν τῷ σπέρματί σου πάντα τὰ ἔθνη τῆς γῆς· τῷ δὲ Ἰακώβ· Καὶ εὐλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου. Οὐκέτι τοῦτο τῷ Ἠσαῦ οὐδὲ τῷ Ῥουβὶμ λέγει οὐδὲ ἄλλῳ τινί, ἀλλʼ ἐκείνοις ἐξ ὧν ἔμελλεν ἔσεσθαι κατὰ τὴν οἰκονομίαν τὴν διὰ τῆς παρθένου Μαρίας ὁ Χριστός.
Horate mentoi hōs kai tǭ Isaak ta auta kai tǭ Iakōb hypischneitai. Houtō gar legei tǭ Isaak; Kai eulogēthēsontai en tǭ spermati sou panta ta ethnē tēs gēs; tǭ de Iakōb; Kai eulogēthēsontai en soi pasai hai phylai tēs gēs kai en tǭ spermati sou. Ouketi touto tǭ Ēsau oude tǭ Rhoubim legei oude allǭ tini, allʼ ekeinois ex hōn emellen esesthai kata tēn oikonomian tēn dia tēs parthenou Marias ho Christos.
“See, however, that he promises the same things to Isaac and to Jacob. For he says thus to Isaac: ‘And in your seed all the nations of the earth shall be blessed’; and to Jacob: ‘And in you and in your seed all the tribes of the earth shall be blessed.’ He no longer says this to Esau or to Reuben or to any other, but to those from whom the Christ was to come according to the dispensation through the Virgin Mary.
Gen 26:4 (quotation, high confidence) · Gen 28:14 (quotation, high confidence)
Notes and citation
Summary: The promise passed through Isaac and Jacob, from whom Christ was to come.
Topics: Christology
Cite (SBL): Justin, Dial. 120.1 (Archambault 2:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-120-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
120.2Archambault 2:214–216
Εἴγε δὲ καὶ τὴν εὐλογίαν Ἰούδα καταμάθοις, ἴδοις ἂν ὃ λέγω. Μερίζεται γὰρ τὸ σπέρμα ἐξ Ἰακώβ, καὶ διὰ Ἰούδα καὶ Φαρὲς καὶ Ἰεσσαὶ καὶ Δαυῒδ κατέρχεται. Ταῦτα δʼ ἦν σύμβολα ὅτι τινὲς τοῦ γένους ὑμῶν εὑρεθήσονται τέκνα Ἀβραάμ, καὶ ἐν μερίδι τοῦ Χριστοῦ εὑρισκόμενοι, ἄλλοι δὲ τέκνα μὲν τοῦ Ἀβραάμ, ὡς ἡ ἄμμος δὲ ἡ ἐπὶ τὸ χεῖλος τῆς θαλάσσης ὄντες, ἥτις ἄγονός τε καὶ ἄκαρπος, πολλὴ μὲν καὶ ἀναρίθμητος ὑπάρχουσα, οὐδὲν δὲ ὅλως καρπογονοῦσα, ἀλλὰ μόνον τὸ ὕδωρ τῆς θαλάσσης πίνουσα· ὅπερ καὶ τὸ ἐν τῷ γένει ὑμῶν πολὺ πλῆθος ἐλέγχεται, πικρίας μὲν διδάγματα καὶ ἀθεότητος συμπίνοντες, τὸν δὲ τοῦ θεοῦ λόγον ἀποπτύοντες.
Eige de kai tēn eulogian Iouda katamathois, idois an ho legō. Merizetai gar to sperma ex Iakōb, kai dia Iouda kai Phares kai Iessai kai Dauïd katerchetai. Tauta dʼ ēn symbola hoti tines tou genous hymōn heurethēsontai tekna Abraam, kai en meridi tou Christou heuriskomenoi, alloi de tekna men tou Abraam, hōs hē ammos de hē epi to cheilos tēs thalassēs ontes, hētis agonos te kai akarpos, pollē men kai anarithmētos hyparchousa, ouden de holōs karpogonousa, alla monon to hydōr tēs thalassēs pinousa; hoper kai to en tǭ genei hymōn poly plēthos elenchetai, pikrias men didagmata kai atheotētos sympinontes, ton de tou theou logon apoptyontes.
“And if you examine the blessing of Judah, you would see what I mean. For the seed is divided from Jacob, and comes down through Judah and Perez and Jesse and David. And these were symbols that some of your race will be found children of Abraham, being found also in the portion of Christ, while others are children of Abraham, but like the sand on the seashore, which is barren and fruitless, being much and countless, but bearing no fruit at all, but only drinking the water of the sea; which the great multitude in your race is also convicted of being, drinking in teachings of bitterness and godlessness, but spitting out the word of God.
Gen 49:10 (allusion, high confidence) · Ruth 4:18 (allusion, medium confidence) · Gen 22:17 (allusion, high confidence)
Notes and citation
Summary: Some Jews are true children of Abraham in Christ; others are like barren sand.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); stray full stop in the digital text): ἴδοις ἄν ὃ → ἴδοις ἂν ὃ; τοῦ Ἀβραάμ., ὡς → τοῦ Ἀβραάμ, ὡς.
Cite (SBL): Justin, Dial. 120.2 (Archambault 2:214–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-120-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
120.3Archambault 2:216
Φησὶ γοῦν καὶ ἐν τῷ Ἰούδᾳ Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀποκεῖται καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν. Καὶ τοῦτο ὅτι οὐκ εἰς Ἰούδαν ἐρρέθη ἀλλʼ εἰς τὸν Χριστόν, φαίνεται· καὶ γὰρ Ἰούδαν πάντες οἱ ἀπὸ τῶν ἐθνῶν πάντων οὐ προσδοκῶμεν, ἀλλὰ Ἰησοῦν, τὸν καὶ τοὺς πατέρας ὑμῶν ἐξ Αἰγύπτου ἐξαγαγόντα. Μέχρι γὰρ τῆς παρουσίας τοῦ Χριστοῦ ἡ προφητεία προεκήρυσσεν· Ἕως ἂν ἔλθῃ ᾧ ἀπόκειται· καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν.
Phēsi goun kai en tǭ Ioudą Ouk ekleipsei archōn ex Iouda kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ hǭ apokeitai kai autos estai prosdokia ethnōn. Kai touto hoti ouk eis Ioudan errethē allʼ eis ton Christon, phainetai; kai gar Ioudan pantes hoi apo tōn ethnōn pantōn ou prosdokōmen, alla Iēsoun, ton kai tous pateras hymōn ex Aigyptou exagagonta. Mechri gar tēs parousias tou Christou hē prophēteia proekēryssen; Heōs an elthę̄ hǭ apokeitai; kai autos estai prosdokia ethnōn.
“He says, then, in the case of Judah too: ‘A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up; and he shall be the expectation of the nations.’ And it is plain that this was not spoken of Judah but of Christ; for all of us from all the nations do not expect Judah, but Jesus, who also brought your fathers out of Egypt. For the prophecy proclaimed until the coming of Christ: ‘Until he comes for whom it is laid up; and he shall be the expectation of the nations.’
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Gen 49:10 speaks of Christ, the expectation of the nations.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): Οὑκ ἐκλείψει → Οὐκ ἐκλείψει; ἕως ἄν ἔλθῃ ᾧ ἀποκεῖται → ἕως ἂν ἔλθῃ ᾧ ἀποκεῖται.
Topics: Christology
Cite (SBL): Justin, Dial. 120.3 (Archambault 2:216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-120-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
120.4Archambault 2:216–218
Ἐλήλυθε τοιγαροῦν, ὡς καὶ ἐν πολλοῖς ἀπεδείξαμεν, καὶ προσδοκᾶται πάλιν παρέσεσθαι ἐπάνω τῶν νεφελῶν Ἰησοῦς, οὗ τὸ ὄνομα βεβηλοῦτε ὑμεῖς καὶ βεβηλοῦσθαι ἐν πάσῃ τῇ γῇ ἐξεργάζεσθε. Δυνατὸν δὲ ἦν μοι, ἔφην, ὦ ἄνδρες, μάχεσθαι πρὸς ὑμᾶς περὶ τῆς λέξεως, ἣν ὑμεῖς ἐξηγεῖσθε λέγοντες εἰρῆσθαι· Ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ· ἐπειδὴ οὐχ οὕτως ἐξηγήσαντο οἱ ἑβδομήκοντα, ἀλλʼ· Ἕως ἂν ἔλθῃ ᾧ ἀπόκειται.
Elēlythe toigaroun, hōs kai en pollois apedeixamen, kai prosdokatai palin paresesthai epanō tōn nephelōn Iēsous, hou to onoma bebēloute hymeis kai bebēlousthai en pasę̄ tę̄ gę̄ exergazesthe. Dynaton de ēn moi, ephēn, ō andres, machesthai pros hymas peri tēs lexeōs, hēn hymeis exēgeisthe legontes eirēsthai; Heōs an elthę̄ ta apokeimena autǭ; epeidē ouch houtōs exēgēsanto hoi hebdomēkonta, allʼ; Heōs an elthę̄ hǭ apokeitai.
“He has come, then, as we have shown in many places, and Jesus is expected to come again upon the clouds, whose name you profane and cause to be profaned in all the earth. And I could have contended with you, sirs,” I said, “about the reading which you explain as saying, ‘Until the things laid up for him come’; since the Seventy did not translate so, but, ‘Until he comes for whom it is laid up.’
Gen 49:10 (quotation, high confidence) · Dan 7:13 (allusion, medium confidence)
Notes and citation
Summary: Justin notes the variant reading of Gen 49:10.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 120.4 (Archambault 2:216–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-120-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
120.5Archambault 2:218–220
Ἐπειδὴ δὲ τὰ ἀκόλουθα μηνύει ὅτι περὶ Χριστοῦ εἴρηται, οὕτω γὰρ ἔχουσι· Καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν, οὐ περὶ τοῦ λεξειδίου συζητῆσαι ὑμῖν ἔρχομαι, ὅνπερ τρόπον οὐδὲ ἀπὸ τῶν μὴ ὁμολογουμένων ὑφʼ ὑμῶν γραφῶν, ὧν καὶ ἀνιστόρησα, ἀπὸ λόγων Ἱερεμίου τοῦ προφήτου καὶ Ἔσδρα καὶ Δαυΐδ, τὴν ἀπόδειξιν τὴν περὶ τοῦ Χριστοῦ ποιήσασθαι ἐσπούδασα, ἀλλʼ ἀπὸ τῶν ὁμολογουμένων μέχρι νῦν ὑφʼ ὑμῶν· ἃ εἰ ἐνενοήκεισαν οἱ διδάσκαλοι ὑμῶν, εὖ ἴστε ὅτι ἀφανῆ ἐπεποιήκεισαν, ὡς καὶ τὰ περὶ τὸν θάνατον Ἡσαίου, ὃν πρίονι ξυλίνῳ ἐπρίσατε, μυστήριον καὶ αὐτὸ τοῦ Χριστοῦ, τοῦ τέμνειν ὑμῶν τὸ γένος διχῆ μέλλοντος, καὶ τοὺς μὲν ἀξίους σὺν τοῖς ἁγίοις πατριάρχαις καὶ προφήταις τῆς αἰωνίου βασιλείας καταξιοῦν μέλλοντος, τοὺς δὲ ἐπὶ τὴν καταδίκην τοῦ ἀσβέστου πυρὸς σὺν τοῖς ὁμοίοις ἀπειθέσι καὶ ἀμεταθέτοις ἀπὸ πάντων τῶν ἐθνῶν πέμψειν ἤδη φήσαντος.
Epeidē de ta akoloutha mēnyei hoti peri Christou eirētai, houtō gar echousi; Kai autos estai prosdokia ethnōn, ou peri tou lexeidiou syzētēsai hymin erchomai, honper tropon oude apo tōn mē homologoumenōn hyphʼ hymōn graphōn, hōn kai anistorēsa, apo logōn Hieremiou tou prophētou kai Esdra kai Dauïd, tēn apodeixin tēn peri tou Christou poiēsasthai espoudasa, allʼ apo tōn homologoumenōn mechri nyn hyphʼ hymōn; ha ei enenoēkeisan hoi didaskaloi hymōn, eu iste hoti aphanē epepoiēkeisan, hōs kai ta peri ton thanaton Hēsaiou, hon prioni xylinǭ eprisate, mystērion kai auto tou Christou, tou temnein hymōn to genos dichē mellontos, kai tous men axious syn tois hagiois patriarchais kai prophētais tēs aiōniou basileias kataxioun mellontos, tous de epi tēn katadikēn tou asbestou pyros syn tois homoiois apeithesi kai ametathetois apo pantōn tōn ethnōn pempsein ēdē phēsantos.
“But since what follows shows that it was spoken of Christ, for it runs thus, ‘And he shall be the expectation of the nations,’ I do not come to dispute with you about the little word, just as I did not try to make the proof about Christ from the Scriptures not acknowledged by you, which I quoted from the words of Jeremiah the prophet and Ezra and David, but from those acknowledged by you until now; which, if your teachers had understood them, know well that they would have made them disappear, as they did the account of the death of Isaiah, whom you sawed in two with a wooden saw, which was itself a mystery of Christ, who is about to cut your race in two, and to count the worthy worthy of the eternal kingdom with the holy patriarchs and prophets, and has said he will send the others to the condemnation of unquenchable fire with the like disobedient and unrepentant from all the nations.
Heb 11:37 (echo, high confidence)
Notes and citation
Summary: Justin argues only from acknowledged texts; Isaiah's martyrdom by a wooden saw is a figure of Christ dividing Israel.
- The tradition that Isaiah was sawn in two (compare Heb 11:37) is told in the Ascension of Isaiah.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τῶν μή ὁμολογουμένων → τῶν μὴ ὁμολογουμένων; τήν περὶ τοῦ Χριστοῦ → τὴν περὶ τοῦ Χριστοῦ.
Extrabiblical texts: Ascen. Isa. 5.1–14 (Ascension of Isaiah; allusion)
Topics: Eschatology
Cite (SBL): Justin, Dial. 120.5 (Archambault 2:218–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-120-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
120.6Archambault 2:220–222
Ἥξουσι γάρ, εἶπεν, ἀπὸ δυσμῶν καὶ ἀνατολῶν, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον. Καὶ ταῦτα, εἶπον, ὅτι οὐδὲν οὐδενὸς φροντίζω ἢ τοῦ τἀληθὲς λέγειν, λέγοιμι, οὐδένα δυσωπήσεσθαι μέλλων, κἂν δέῃ παραυτίκα ὑφʼ ὑμῶν μελισθῆναι. Οὐδὲ γὰρ ἀπὸ τοῦ γένους τοῦ ἐμοῦ, λέγω δὲ τῶν Σαμαρέων, τινὸς φροντίδα ποιούμενος, ἐγγράφως Καίσαρι προσομιλῶν, εἶπον πλανᾶσθαι αὐτοὺς πειθομένους τῷ ἐν τῷ γένει αὐτῶν μάγῳ Σίμωνι, ὃν θεὸν ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως εἶναι λέγουσι.
Hēxousi gar, eipen, apo dysmōn kai anatolōn, kai anaklithēsontai meta Abraam kai Isaak kai Iakōb en tę̄ basileią tōn ouranōn hoi de huioi tēs basileias ekblēthēsontai eis to skotos to exōteron. Kai tauta, eipon, hoti ouden oudenos phrontizō ē tou talēthes legein, legoimi, oudena dysōpēsesthai mellōn, kan deę̄ parautika hyphʼ hymōn melisthēnai. Oude gar apo tou genous tou emou, legō de tōn Samareōn, tinos phrontida poioumenos, engraphōs Kaisari prosomilōn, eipon planasthai autous peithomenous tǭ en tǭ genei autōn magǭ Simōni, hon theon hyperanō pasēs archēs kai exousias kai dynameōs einai legousi.
“‘For they shall come,’ he said, ‘from the west and the east, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness.’ And I say these things,” I said, “because I care for nothing but to speak the truth, and I will stand in awe of no one, even if I must be torn limb from limb by you at once. For neither did I have any regard for any of my own race, I mean the Samaritans, when I addressed Caesar in writing, but said that they were deceived in trusting the magician Simon of their race, whom they say is God above every principality and authority and power.”
Matt 8:11 (quotation, high confidence) · Matt 8:12 (quotation, high confidence) · Acts 8:9 (allusion, high confidence) · Acts 8:10 (allusion, high confidence)
Notes and citation
Summary: Justin speaks the truth regardless of consequences; he denounced Simon Magus to the emperor though a Samaritan himself.
- Justin refers to his First Apology (ch. 26 and 56). “My own race, the Samaritans”: Justin was born in Samaria, though of Greek-speaking family.
Extrabiblical texts: Justin, 1 Apol. 26 (First Apology; allusion)
Topics: Heresy
Cite (SBL): Justin, Dial. 120.6 (Archambault 2:220–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/111-1/#p-120-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.