Dialogue with Trypho 131.1–142.3
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 131
131.1Archambault 2:266
Ἐρῶ δὲ καὶ τοὺς λόγους, διʼ ὧν δηλοῦται μερίσας πάντα τὰ ἔθνη ὁ θεός. Εἰσὶ δὲ οὗτοι· Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι τοὺς πρεσβυτέρους σου, καὶ ἐροῦσί σοι. Ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμοὺς υἱῶν Ἰσραήλ· καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. Καὶ εἰπὼν ταῦτα ἐπήνεγκα λέγων ὅτι οἱ ἑβδομήκοντα ἐξηγήσαντο, ὅτι Ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ. Ἀλλʼ ἐπεὶ καὶ ἐκ τούτου πάλιν οὐδέν μοι ἐλαττοῦται ὁ λόγος, τὴν ὑμετέραν ἐξήγησιν εἶπον.
Erō de kai tous logous, diʼ hōn dēloutai merisas panta ta ethnē ho theos. Eisi de houtoi; Eperōtēson ton patera sou, kai anangelei soi tous presbyterous sou, kai erousi soi. Hote diemerizen ho hypsistos ethnē, hōs diespeiren huious Adam, estēsen horia ethnōn kata arithmous huiōn Israēl; kai egenēthē meris kyriou laos autou Iakōb, schoinisma klēronomias autou Israēl. Kai eipōn tauta epēnenka legōn hoti hoi hebdomēkonta exēgēsanto, hoti Estēsen horia ethnōn kata arithmon angelōn theou. Allʼ epei kai ek toutou palin ouden moi elattoutai ho logos, tēn hymeteran exēgēsin eipon.
“And I will cite the words by which it is shown that God divided all the nations. They are these: ‘Ask your father, and he will declare to you, your elders, and they will tell you. When the Most High divided the nations, as he scattered the sons of Adam, he set the boundaries of the nations according to the numbers of the sons of Israel; and his people Jacob became the Lord's portion, Israel the lot of his inheritance.’ And having said this I added that the Seventy translated, ‘He set the boundaries of the nations according to the number of the angels of God.’ But since my argument is in no way weakened by this either, I have cited your version.
Deut 32:7 (quotation, high confidence) · Deut 32:8 (quotation, high confidence) · Deut 32:9 (quotation, high confidence)
Notes and citation
Summary: Deut 32:7–9, with the LXX variant “angels of God.”
- The LXX reading “angels of God” (supported by a Qumran manuscript) differs from the traditional Hebrew “sons of Israel.”
Notes on the original text
- Digital text corrected (stray full stop in the digital text): υἱοὺς Ἀδάμ., ἔστησεν → υἱοὺς Ἀδάμ, ἔστησεν.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 131.1 (Archambault 2:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-131-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
131.2Archambault 2:266–268
Καὶ ὑμεῖς δʼ, εἰ βούλεσθε τὴν ἀλήθειαν ὁμολογῆσαι, ὅτι πιστότεροι πρὸς τὸν θεόν ἐσμεν, οἵτινες διὰ τοῦ ἐξουθενημένου καὶ ὀνείδους μεστοῦ μυστηρίου τοῦ σταυροῦ κληθέντες ὑπὸ τοῦ θεοῦ, ὧν καὶ τῇ ὁμολογίᾳ καὶ τῇ ὑπακοῇ καὶ τῇ εὐσεβείᾳ κολάσεις μέχρι θανάτου ὑπὸ τῶν δαιμονίων καὶ τῆς στρατιᾶς τοῦ διαβόλου, διὰ τῆς ὑφʼ ὑμῶν ἐκείνοις γεγενημένης ὑπηρεσίας, προστετίμηνται, πάνθʼ ὑπομένομεν ὑπὲρ τοῦ μηδὲ μέχρι φωνῆς ἀρνεῖσθαι τὸν Χριστόν, διʼ οὗ ἐκλήθημεν εἰς σωτηρίαν τὴν προητοιμασμένην παρὰ τοῦ πατρός,
Kai hymeis dʼ, ei boulesthe tēn alētheian homologēsai, hoti pistoteroi pros ton theon esmen, hoitines dia tou exouthenēmenou kai oneidous mestou mystēriou tou staurou klēthentes hypo tou theou, hōn kai tę̄ homologią kai tę̄ hypakoę̄ kai tę̄ eusebeią kolaseis mechri thanatou hypo tōn daimoniōn kai tēs stratias tou diabolou, dia tēs hyphʼ hymōn ekeinois gegenēmenēs hypēresias, prostetimēntai, panthʼ hypomenomen hyper tou mēde mechri phōnēs arneisthai ton Christon, diʼ hou eklēthēmen eis sōtērian tēn proētoimasmenēn para tou patros,
“And you, if you are willing to confess the truth, must admit that we are more faithful to God, who were called by God through the despised and reproachful mystery of the cross, and on whose confession and obedience and piety punishments even to death have been imposed by the demons and the army of the devil, through the help given them by you, and we endure all things rather than deny Christ even in word, through whom we were called to the salvation prepared by the Father,
1 Cor 1:18 (echo, medium confidence) · Matt 25:34 (echo, medium confidence)
Notes and citation
Summary: Christians, called through the despised cross, endure death rather than deny Christ,
Notes on the original text
- Digital text corrected (a word is repeated in the digital text (dittography)): παρὰ παρὰ τοῦ πατρός → παρὰ τοῦ πατρός.
Topics: Martyrdom, Persecution
Cite (SBL): Justin, Dial. 131.2 (Archambault 2:266–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-131-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
131.3Archambault 2:268
ὑμῶν τῶν ἐν βραχίονι ὑψηλῷ καὶ ἐπισκοπῇ μεγάλης δόξης λυτρωθέντων ἀπὸ τῆς Αἰγύπτου, θαλάσσης ὑμῖν τμηθείσης καὶ γενομένης ὁδοῦ ξηρᾶς, ἐν ᾗ τοὺς διώκοντας ὑμᾶς μετὰ δυνάμεως πολλῆς πάνυ καὶ ἐνδόξων ἀρμάτων, ἐπικλύσας αὐτοῖς τὴν διʼ ὑμᾶς ὁδοποιηθεῖσαν θάλασσαν, ἀπέκτεινεν· οἷς καὶ στύλος φωτὸς ἔλαμπεν, ἵνα καὶ παρὰ τὸν πάντα ἄλλον λαὸν τὸν ἐν τῷ κόσμῳ ἰδίῳ καὶ ἀνελλιπεῖ καὶ μὴ δύνοντι φωτὶ χρῆσθαι ἔχητε· οἷς ἄρτον εἰς τροφὴν διʼ ἀγγέλων οὐρανίων, τὸ μάννα, ἔβρεξεν, ἵνα μηδὲ σιτοποιίας δεόμενοι ζητήσητε· καὶ τὸ ἐν Μερρᾷ ὕδωρ ἐγλυκάνθη·
hymōn tōn en brachioni hypsēlǭ kai episkopę̄ megalēs doxēs lytrōthentōn apo tēs Aigyptou, thalassēs hymin tmētheisēs kai genomenēs hodou xēras, en hę̄ tous diōkontas hymas meta dynameōs pollēs pany kai endoxōn armatōn, epiklysas autois tēn diʼ hymas hodopoiētheisan thalassan, apekteinen; hois kai stylos phōtos elampen, hina kai para ton panta allon laon ton en tǭ kosmǭ idiǭ kai anellipei kai mē dynonti phōti chrēsthai echēte; hois arton eis trophēn diʼ angelōn ouraniōn, to manna, ebrexen, hina mēde sitopoiias deomenoi zētēsēte; kai to en Merrą hydōr eglykanthē;
“than you, who were redeemed from Egypt with a high arm and a visitation of great glory, when the sea was divided for you and became a dry road, in which he killed those who pursued you with a very great force and glorious chariots, bringing back upon them the sea that had been made a road for your sake; for whom also a pillar of light shone, so that you might have a light of your own, unfailing and never setting, beyond every other people in the world; on whom he rained bread for food from the angels of heaven, the manna, so that you might not even need to prepare grain; and the water at Marah was made sweet;
Exod 6:6 (allusion, medium confidence) · Exod 14:21 (allusion, high confidence) · Exod 14:28 (allusion, high confidence) · Exod 13:21 (allusion, high confidence) · Exod 16:4 (allusion, high confidence) · Exod 15:25 (allusion, high confidence)
Notes and citation
Summary: than Israel, who received the exodus, the pillar of light, the manna, and the sweetened water,
Cite (SBL): Justin, Dial. 131.3 (Archambault 2:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-131-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
131.4Archambault 2:268–270
καὶ σημεῖον τοῦ σταυροῦσθαι μέλλοντος καὶ ἐπὶ τῶν ὄφεων τῶν δακόντων ὑμᾶς, ὡς προεῖπον, γεγένηται (πάντα προλαμβάνοντος πρὸ τῶν ἰδίων καιρῶν τὰ μυστήρια χαρίζεσθαι ὑμῖν τοῦ θεοῦ, πρὸς ὃν ἀχάριστοι ἐλέγχεσθε ἀεὶ γεγενημένοι) καὶ διὰ τοῦ τύπου τῆς ἐκτάσεως τῶν χειρῶν Μωσέως καὶ τοῦ ἐπονομασθέντος Ἰησοῦ πολεμούντων τὸν Ἀμαλήκ, περὶ οὗ εἶπεν ὁ θεὸς ἀναγραφῆναι τὸ γεγενημένον, φήσας καὶ εἰς τὰς ὑμῶν ἀκοὰς Ἰησοῦ παραθέσθαι τὸ ὄνομα, εἰπὼν ὅτι οὗτός ἐστιν ὁ μέλλων ἐξαλείφειν ἀπὸ τῆς ὑπὸ τὸν οὐρανὸν τὸ μνημόσυνον τοῦ Ἀμαλήκ.
kai sēmeion tou staurousthai mellontos kai epi tōn opheōn tōn dakontōn hymas, hōs proeipon, gegenētai (panta prolambanontos pro tōn idiōn kairōn ta mystēria charizesthai hymin tou theou, pros hon acharistoi elenchesthe aei gegenēmenoi) kai dia tou typou tēs ektaseōs tōn cheirōn Mōseōs kai tou eponomasthentos Iēsou polemountōn ton Amalēk, peri hou eipen ho theos anagraphēnai to gegenēmenon, phēsas kai eis tas hymōn akoas Iēsou parathesthai to onoma, eipōn hoti houtos estin ho mellōn exaleiphein apo tēs hypo ton ouranon to mnēmosynon tou Amalēk.
“and a sign of the one who was to be crucified was made also in the case of the serpents that bit you, as I said before (God taking beforehand every occasion to grant you the mysteries before their proper times, toward whom you are always shown to have been ungrateful), and through the type of the stretching out of Moses' hands and of him who was named Jesus, when they fought against Amalek, concerning which God commanded that what happened be recorded, saying that the name of Jesus should also be committed to your ears, saying that this is he who will blot out the memory of Amalek from under heaven.
Num 21:8 (allusion, high confidence) · Exod 17:11 (allusion, high confidence) · Exod 17:14 (allusion, high confidence)
Notes and citation
Summary: and the signs of the bronze serpent and of Moses' hands at the battle with Amalek,
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): πρὸς ὅν ἀχάριστοι → πρὸς ὃν ἀχάριστοι.
Topics: Christology
Cite (SBL): Justin, Dial. 131.4 (Archambault 2:268–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-131-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
131.5Archambault 2:270
Καὶ ὅτι τὸ μνημόσυνον τοῦ Ἀμαλὴκ καὶ μετὰ τὸν τοῦ Ναυῆ υἱὸν μένει, φαίνεται· διὰ δὲ τοῦ Ἰησοῦ τοῦ σταυρωθέντος, οὗ καὶ τὰ σύμβολα ἐκεῖνα προκηρύγματα ἦν τῶν κατʼ αὐτὸν ἁπάντων, ὅτι μέλλει ἐξολοθρευθήσεσθαι τὰ δαιμόνια καὶ δεδιέναι τὸ ὄνομα αὐτοῦ, καὶ πάσας τὰς ἀρχὰς καὶ τὰς βασιλείας ὁμοίως ὑφορᾶσθαι αὐτόν, καὶ ἐκ παντὸς γένους ἀνθρώπων θεοσεβεῖς καὶ εἰρηνικοὺς δείκνυσθαι εἶναι τοὺς εἰς αὐτὸν πιστεύοντας, φανερὸν ποιεῖ, καὶ τὰ προανιστορημένα ὑπʼ ἐμοῦ, Τρύφων, σημαίνουσι.
Kai hoti to mnēmosynon tou Amalēk kai meta ton tou Nauē huion menei, phainetai; dia de tou Iēsou tou staurōthentos, hou kai ta symbola ekeina prokērygmata ēn tōn katʼ auton hapantōn, hoti mellei exolothreuthēsesthai ta daimonia kai dedienai to onoma autou, kai pasas tas archas kai tas basileias homoiōs hyphorasthai auton, kai ek pantos genous anthrōpōn theosebeis kai eirēnikous deiknysthai einai tous eis auton pisteuontas, phaneron poiei, kai ta proanistorēmena hypʼ emou, Tryphōn, sēmainousi.
“And it is plain that the memory of Amalek remains even after the son of Nun; but through Jesus who was crucified, of whom those symbols were forecasts of all that concerns him, he makes it plain that the demons are to be destroyed and to fear his name, and that all principalities and kingdoms likewise dread him, and that those who believe in him from every race of men are shown to be God-fearing and peaceable; and the things I recounted before, Trypho, indicate this.
Notes and citation
Summary: Christ, not Joshua, destroys the memory of Amalek, that is, the demons.
Topics: Christology
Cite (SBL): Justin, Dial. 131.5 (Archambault 2:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-131-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
131.6Archambault 2:270–272
Καὶ τοσαύτη δὲ ὀρτυγομήτρα ἐδόθη ὑμῖν ἐπιθυμήσασι κρεωφαγίας, ὅση ἀνάριθμους εἰπεῖν· οἷς καὶ ἐκ πέτρας ὕδωρ ἀνέβλυσε, καὶ νεφέλη εἰς σκιὰν ἀπὸ καύματος καὶ φυλακὴν ἀπὸ κρύους εἵπετο, ἄλλου οὐρανοῦ καινοῦ τρόπον καὶ προαγγελίαν ἀπαγγέλλουσα· ὧν καὶ οἱ ἱμάντες τῶν ὑποδημάτων οὐκ ἐρράγησαν, οὐδὲ αὐτὰ τὰ ὑποδήματα ἐπαλαιώθη, οὐδὲ τὰ ἐνδύματα κατετρίβη, ἀλλὰ καὶ τὰ τῶν νεωτέρων συνηύξανε.
Kai tosautē de ortygomētra edothē hymin epithymēsasi kreōphagias, hosē anarithmous eipein; hois kai ek petras hydōr aneblyse, kai nephelē eis skian apo kaumatos kai phylakēn apo kryous heipeto, allou ouranou kainou tropon kai proangelian apangellousa; hōn kai hoi himantes tōn hypodēmatōn ouk erragēsan, oude auta ta hypodēmata epalaiōthē, oude ta endymata katetribē, alla kai ta tōn neōterōn synēuxane.
“And to you, when you desired to eat meat, so many quails were given that they could not be counted; for you water gushed from the rock, and a cloud followed you for shade from the heat and for protection from the cold, announcing the manner and the forecast of another, new heaven; the thongs of your sandals did not break, nor did the sandals themselves grow old, nor were your clothes worn out, but even the clothes of the young grew with them.
Num 11:31 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Exod 13:21 (allusion, medium confidence) · Deut 29:5 (allusion, high confidence) · Deut 8:4 (allusion, high confidence)
Notes and citation
Summary: Israel received quails, water from the rock, the cloud, and clothes that did not wear out.
- That the children's clothes grew with them is a Jewish tradition, not in the biblical text (compare Deut 8:4; 29:5).
Cite (SBL): Justin, Dial. 131.6 (Archambault 2:270–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-131-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 132
132.1Archambault 2:272
Καὶ πρὸς τούτοις ἐμοσχοποιήσατε καὶ πρὸς τὰς θυγατέρας τῶν ἀλλογενῶν πορνεῦσαι καὶ εἰδωλολατρῆσαι ἐσπουδάσατε, καὶ μετὰ ταῦτα πάλιν, τῆς γῆς ὑμῖν παραδοθείσης μετὰ δυνάμεως τοσαύτης, ὡς καὶ τὸν ἥλιον θεάσασθαι ὑμᾶς προστάξει τοῦ ἀνδρὸς ἐκείνου τοῦ ἐπονομασθέντος τῷ Ἰησοῦ ὀνόματι σταθέντα ἐν τῷ οὐρανῷ καὶ μὴ δύναντα μέχρι ὡρῶν τριάκοντα ἕξ, καὶ τὰς ἄλλας πάσας δυνάμεις τὰς κατὰ καιρὸν γεγενημένας ὑμῖν· ὧν καὶ ἄλλην μίαν καταριθμῆσαι τανῦν εἶναί μοι δοκεῖ· συναίρεται γὰρ πρὸς τὸ καὶ ἐξ αὐτῆς συνιέναι ὑμᾶς τὸν Ἰησοῦν, ὃν καὶ ἡμεῖς ἐπέγνωμεν Χριστὸν υἱὸν θεοῦ, σταυρωθέντα καὶ ἀναστάντα καὶ ἀνεληλυθότα εἰς τοὺς οὐρανοὺς καὶ πάλιν παραγενησόμενον κριτὴν πάντων ἁπλῶς ἀνθρώπων μέχρις αὐτοῦ Ἀδάμ.
Kai pros toutois emoschopoiēsate kai pros tas thygateras tōn allogenōn porneusai kai eidōlolatrēsai espoudasate, kai meta tauta palin, tēs gēs hymin paradotheisēs meta dynameōs tosautēs, hōs kai ton hēlion theasasthai hymas prostaxei tou andros ekeinou tou eponomasthentos tǭ Iēsou onomati stathenta en tǭ ouranǭ kai mē dynanta mechri hōrōn triakonta hex, kai tas allas pasas dynameis tas kata kairon gegenēmenas hymin; hōn kai allēn mian katarithmēsai tanyn einai moi dokei; synairetai gar pros to kai ex autēs synienai hymas ton Iēsoun, hon kai hēmeis epegnōmen Christon huion theou, staurōthenta kai anastanta kai anelēlythota eis tous ouranous kai palin paragenēsomenon kritēn pantōn haplōs anthrōpōn mechris autou Adam.
“And besides these things you made the calf and were eager to commit fornication with the daughters of foreigners and to worship idols; and afterward again, when the land had been handed over to you with such power that you saw the sun, at the command of that man named with the name of Jesus, standing still in heaven and not setting for thirty-six hours, and all the other mighty works done for you in their time; of which it seems to me right to recount one more now; for it contributes to your understanding from it too that Jesus, whom we too have recognized as Christ the Son of God, crucified and risen and gone up into the heavens and coming again as judge of all men without exception back to Adam himself.
Exod 32:4 (allusion, high confidence) · Num 25:1 (allusion, high confidence) · Josh 10:13 (allusion, high confidence)
Notes and citation
Summary: Israel sinned despite the miracles, including the sun standing still for Joshua.
- “Thirty-six hours”: Justin's reckoning; Josh 10:13 says “about a whole day.”
Topics: Christology
Cite (SBL): Justin, Dial. 132.1 (Archambault 2:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-132-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
132.2Archambault 2:272–274
Ἐπίστασθε οὖν, ἔλεγον, ὅτι, τῆς σκηνῆς τοῦ μαρτυρίου ὑπὸ τῶν περὶ Ἀζωτίους πολεμίων ἁρπαγείσης καὶ πληγῆς αὐτοῖς γεγενημένης φοβερᾶς καὶ ἀνιάτου, ἐβουλεύσαντο ἐφʼ ἁμάξης, ὑφʼ ᾗ δαμάλεις νεοτόκους ἔζευξαν, ἐπιθεῖναι, εἰς πεῖραν τοῦ γνῶναι εἰ δυνάμει θεοῦ διὰ τὴν σκηνὴν πεπληγμένοι εἰσὶ καὶ βούλεται ὁ θεὸς ἀπενεχθῆναι αὐτὴν ὅθεν ἐλήφθη.
Epistasthe oun, elegon, hoti, tēs skēnēs tou martyriou hypo tōn peri Azōtious polemiōn harpageisēs kai plēgēs autois gegenēmenēs phoberas kai aniatou, ebouleusanto ephʼ hamaxēs, hyphʼ hę̄ damaleis neotokous ezeuxan, epitheinai, eis peiran tou gnōnai ei dynamei theou dia tēn skēnēn peplēgmenoi eisi kai bouletai ho theos apenechthēnai autēn hothen elēphthē.
“You know, then,” I said, “that when the ark of the covenant had been seized by the enemy around Azotus, and a terrible and incurable plague had befallen them, they decided to put it on a wagon to which they yoked calving heifers, to test whether they had been struck by the power of God because of the ark, and whether God wished it to be carried back to the place from which it was taken.
1 Sam 5:1 (allusion, high confidence) · 1 Sam 6:7 (allusion, high confidence) · 1 Sam 6:9 (allusion, high confidence)
Notes and citation
Summary: The Philistines sent the ark back on a cart drawn by heifers.
- Justin says “tabernacle” (σκηνή), meaning the ark (1 Sam 5–6).
Cite (SBL): Justin, Dial. 132.2 (Archambault 2:272–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-132-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
132.3Archambault 2:274
Καί, πραξάντων τοῦτο, αἱ δαμάλεις, ὑπὸ μηδενὸς ὁδηγούμεναι ἀνθρώπων, οὐκ ἦλθον μὲν εἰς τὸν τόπον ὁπόθεν εἴληπτο ἡ σκηνή, ἀλλʼ εἰς χωρίον τινὸς ἀνδρὸς καλουμένου Αὐσῆ, ὁμωνύμου ἐκείνου τοῦ μετονομασθέντος τῷ Ἰησοῦ ὀνόματι, ὡς προελέλεκτο, ὃς καὶ εἰσήγαγε τὸν λαὸν εἰς τὴν γῆν καὶ κατεκληροδότησεν αὐτοῖς αὐτήν· εἰς ὃ χωρίον ἐλθοῦσαι μεμενήκασι, δεικνυμένου ὑμῖν καὶ διὰ τούτων, ὅτι τῷ τῆς δυνάμεως ὀνόματι ὡδηγήθησαν, ὡς πρότερον ὁ περιλειφθεὶς λαὸς ἀπὸ τῶν ἀπʼ Αἰγύπτου ἐξελθόντων διὰ τοῦ λαβόντος τὸ Ἰησοῦ ὄνομα, Αὐσῆ πρότερον καλουμένου, εἰς τὴν γῆν ὡδηγήθη.
Kai, praxantōn touto, hai damaleis, hypo mēdenos hodēgoumenai anthrōpōn, ouk ēlthon men eis ton topon hopothen eilēpto hē skēnē, allʼ eis chōrion tinos andros kaloumenou Ausē, homōnymou ekeinou tou metonomasthentos tǭ Iēsou onomati, hōs proelelekto, hos kai eisēgage ton laon eis tēn gēn kai kateklērodotēsen autois autēn; eis ho chōrion elthousai memenēkasi, deiknymenou hymin kai dia toutōn, hoti tǭ tēs dynameōs onomati hōdēgēthēsan, hōs proteron ho perileiphtheis laos apo tōn apʼ Aigyptou exelthontōn dia tou labontos to Iēsou onoma, Ausē proteron kaloumenou, eis tēn gēn hōdēgēthē.
“And when they did this, the heifers, guided by no man, did not go to the place from which the ark had been taken, but to the field of a certain man called Hoshea, the namesake of the one renamed with the name of Jesus, as was said before, who also brought the people into the land and distributed it to them by lot; and when they came to that field they stopped; showing you by this too that they were guided by the name of power, just as formerly the people who survived of those who came out of Egypt were guided into the land by the one who received the name Jesus, formerly called Hoshea.
1 Sam 6:12 (allusion, high confidence) · 1 Sam 6:14 (allusion, high confidence)
Notes and citation
Summary: The heifers stopped at the field of a man named Hoshea, a sign of the power of the name.
- 1 Sam 6:14 names the field's owner as Joshua (Ἰησοῦς) of Beth-shemesh; Justin's text, or memory, gives Hoshea.
Topics: Christology
Cite (SBL): Justin, Dial. 132.3 (Archambault 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-132-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 133
133.1Archambault 2:274
Καί, τούτων καὶ πάντων τῶν τοιούτων παραδόξων καὶ θαυμαστῶν ὑμῖν γενομένων τε καὶ ὁρωμένων κατὰ καιρούς, ἐλέγχεσθε καὶ διὰ τῶν προφητῶν μέχρι τοῦ καὶ τὰ ἑαυτῶν τέκνα τεθυκέναι τοῖς δαιμονίοις καὶ ἐπὶ τούτοις πᾶσι τοιαῦτα τετολμηκέναι εἰς τὸν Χριστὸν καὶ ἔτι τολμᾶν, ἐφʼ οἷς πᾶσι γένοιτο ὑμῖν, ἔλεος παρὰ τοῦ θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ λαβοῦσι, σωθῆναι.
Kai, toutōn kai pantōn tōn toioutōn paradoxōn kai thaumastōn hymin genomenōn te kai horōmenōn kata kairous, elenchesthe kai dia tōn prophētōn mechri tou kai ta heautōn tekna tethykenai tois daimoniois kai epi toutois pasi toiauta tetolmēkenai eis ton Christon kai eti tolman, ephʼ hois pasi genoito hymin, eleos para tou theou kai tou Christou autou labousi, sōthēnai.
“And though all these and similar marvelous and wonderful things were done and seen by you in their times, you are convicted by the prophets of having even sacrificed your own children to demons, and besides all this of having dared and still daring such things against Christ; for all of which may you obtain mercy from God and his Christ and be saved.
Ps 106:37 (105:37 LXX) (allusion, high confidence)
Notes and citation
Summary: Despite God's wonders, Israel sacrificed children and rejected Christ; Justin prays for their salvation.
Topics: Prayer
Cite (SBL): Justin, Dial. 133.1 (Archambault 2:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-133-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
133.2Archambault 2:274–276
Διὰ γὰρ τοῦ προφήτου Ἡσαίου προεπιστάμενος ὁ θεὸς ταῦτα μέλλειν ὑμᾶς ποιεῖν κατηράσατο οὕτως· Οὐαὶ τῇ ψυχῇ αὐτῶν· βεβούλευνται βουλὴν πονηρὰν καθʼ ἑαυτῶν, εἰπόντες· Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι. Τοίνυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται. Οὐαὶ τῷ ἀνόμῳ· πονηρὰ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ συμβήσεται αὐτῷ. Λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς καὶ οἱ ἀπαιτοῦντες κυριεύσουσιν ὑμῶν.
Dia gar tou prophētou Hēsaiou proepistamenos ho theos tauta mellein hymas poiein katērasato houtōs; Ouai tę̄ psychę̄ autōn; bebouleuntai boulēn ponēran kathʼ heautōn, eipontes; Dēsōmen ton dikaion, hoti dyschrēstos hēmin esti. Toinyn ta gennēmata tōn ergōn autōn phagontai. Ouai tǭ anomǭ; ponēra kata ta erga tōn cheirōn autou symbēsetai autǭ. Laos mou, hoi praktores hymōn kalamōntai hymas kai hoi apaitountes kyrieusousin hymōn.
“For God, foreknowing through the prophet Isaiah that you would do these things, cursed you thus: ‘Woe to their soul; they have planned an evil plan against themselves, saying: Let us bind the righteous one, for he is troublesome to us. Therefore they shall eat the fruits of their works. Woe to the lawless one; evil shall befall him according to the works of his hands. My people, your exactors strip you, and those who demand rule over you.
Isa 3:9 (quotation, high confidence) · Isa 3:10 (quotation, high confidence) · Isa 3:11 (quotation, high confidence) · Isa 3:12 (quotation, high confidence)
Notes and citation
Summary: Isa 3:9–12.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 133.2 (Archambault 2:274–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-133-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
133.3Archambault 2:276
Λαός μου, οἱ μακαρίζοντες ὑμᾶς πλανῶσιν ὑμᾶς καὶ τὴν τρίβον τῶν ὁδῶν ὑμῶν ταράσσουσιν. Ἀλλὰ νῦν καταστήσεται εἰς κρίσιν τὸν λαὸν αὐτοῦ, καὶ αὐτὸς κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ τῶν ἀρχόντων αὐτοῦ· Ὑμεῖς δὲ τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου, καὶ ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν; Ὑμεῖς τί ἀδικεῖτε τὸν λαόν μου καὶ τὸ πρόσωπον τῶν ταπεινῶν κατῃσχύνατε;
Laos mou, hoi makarizontes hymas planōsin hymas kai tēn tribon tōn hodōn hymōn tarassousin. Alla nyn katastēsetai eis krisin ton laon autou, kai autos kyrios eis krisin hēxei meta tōn presbyterōn tou laou kai tōn archontōn autou; Hymeis de ti enepyrisate ton ampelōna mou, kai hē harpagē tou ptōchou en tois oikois hymōn? Hymeis ti adikeite ton laon mou kai to prosōpon tōn tapeinōn katę̄schynate?
“‘My people, those who call you blessed lead you astray and confuse the path of your ways. But now he will set his people in judgment, and the Lord himself will come into judgment with the elders of the people and its rulers: But why have you burned my vineyard, and the plunder of the poor is in your houses? Why do you wrong my people and shame the face of the lowly?’
Isa 3:12 (quotation, high confidence) · Isa 3:13 (quotation, high confidence) · Isa 3:14 (quotation, high confidence) · Isa 3:15 (quotation, high confidence)
Notes and citation
Summary: Isa 3:12–15.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): καί τῶν ἀρχόντων αὐτοῦ → καὶ τῶν ἀρχόντων αὐτοῦ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 133.3 (Archambault 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-133-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
133.4Archambault 2:276
Καὶ ἐν ἑτέροις πάλιν λόγοις ὁ αὐτὸς προφήτης εἰς τὸ αὐτὸ εἶπεν· Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας αὐτῶν ὡς ἐν σχοινίῳ μακρῷ καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας, οἱ λέγοντες· Τὸ τάχος αὐτοῦ ἐγγισάτω, καὶ ἐλθέτω ἡ βουλὴ τοῦ ἁγίου Ἰσραήλ, ἵνα γνῶμεν. Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν καὶ τὸ καλὸν πονηρόν, οἱ τιθέντες τὸ φῶς σκότος καὶ τὸ σκότος φῶς, οἱ τιθέντες τὸ πικρὸν γλυκὺ καὶ τὸ γλυκὺ πικρόν. Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον αὐτῶν ἐπιστήμονες.
Kai en heterois palin logois ho autos prophētēs eis to auto eipen; Ouai hoi epispōmenoi tas hamartias autōn hōs en schoiniǭ makrǭ kai hōs zygou himanti damaleōs tas anomias, hoi legontes; To tachos autou engisatō, kai elthetō hē boulē tou hagiou Israēl, hina gnōmen. Ouai hoi legontes to ponēron kalon kai to kalon ponēron, hoi tithentes to phōs skotos kai to skotos phōs, hoi tithentes to pikron glyky kai to glyky pikron. Ouai hoi synetoi en heautois kai enōpion autōn epistēmones.
“And in other words again the same prophet said to the same effect: ‘Woe to those who draw their sins as with a long rope, and their transgressions as with the strap of a heifer's yoke, who say: Let his speed come near, and let the counsel of the Holy One of Israel come, that we may know it. Woe to those who call evil good and good evil, who put light for darkness and darkness for light, who put bitter for sweet and sweet for bitter. Woe to those who are wise in themselves and learned in their own sight.
Isa 5:18 (quotation, high confidence) · Isa 5:19 (quotation, high confidence) · Isa 5:20 (quotation, high confidence) · Isa 5:21 (quotation, high confidence)
Notes and citation
Summary: Isa 5:18–21.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 133.4 (Archambault 2:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-133-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
133.5Archambault 2:276–278
Οὐαὶ οἱ ἰσχύοντες ὑμῶν, οἱ τὸν οἶνον πίνοντες, καὶ οἱ δυνάσται, καὶ οἱ κιρνῶντες τὸ σίκερα, οἱ δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων, καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες. Διὰ τοῦτο, ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς καιομένης, ἡ ῥίζα ὡς χνοῦς ἔσται καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀναβήσεται· οὐ γὰρ ἠθέλησαν τὸν νόμον κυρίου σαβαώθ, ἀλλὰ τὸ λόγιον κυρίου τοῦ ἁγίου Ἰσραὴλ παρώξυναν. Καὶ ἐθυμώθη ὀργῇ κύριος σαβαώθ, καὶ ἐπέβαλε τὰς χεῖρας ἐπʼ αὐτοὺς καὶ ἐπάταξεν αὐτοὺς καὶ παρωξύνθη ἐπὶ τὰ ὄρη, καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ἐν μέσῳ ὡς κοπρία ὁδοῦ· καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφησαν, ἀλλʼ ἔτι ἡ χεὶρ αὐτῶν ὑψηλή.
Ouai hoi ischyontes hymōn, hoi ton oinon pinontes, kai hoi dynastai, kai hoi kirnōntes to sikera, hoi dikaiountes ton asebē heneken dōrōn, kai to dikaion tou dikaiou airontes. Dia touto, hon tropon kauthēsetai kalamē hypo anthrakos pyros kai synkauthēsetai hypo phlogos kaiomenēs, hē rhiza hōs chnous estai kai to anthos autōn hōs koniortos anabēsetai; ou gar ēthelēsan ton nomon kyriou sabaōth, alla to logion kyriou tou hagiou Israēl parōxynan. Kai ethymōthē orgę̄ kyrios sabaōth, kai epebale tas cheiras epʼ autous kai epataxen autous kai parōxynthē epi ta orē, kai egenēthē ta thnēsimaia autōn en mesǭ hōs kopria hodou; kai en pasi toutois ouk apestraphēsan, allʼ eti hē cheir autōn hypsēlē.
“‘Woe to your mighty ones who drink wine, and the powerful, and those who mix strong drink, who justify the ungodly for bribes, and take away the right of the righteous. Therefore, as stubble shall be burned by a coal of fire and consumed by a burning flame, their root shall be like chaff and their flower shall go up like dust; for they did not want the law of the Lord of hosts, but provoked the word of the Holy One of Israel. And the Lord of hosts was angry with wrath, and laid his hands on them and struck them, and was provoked against the mountains, and their carcasses became like dung in the midst of the road; and in all this they did not turn back, but their hand is still raised.’
Isa 5:22 (quotation, high confidence) · Isa 5:23 (quotation, high confidence) · Isa 5:24 (quotation, high confidence) · Isa 5:25 (quotation, high confidence)
Notes and citation
Summary: Isa 5:22–25.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 133.5 (Archambault 2:276–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-133-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
133.6Archambault 2:278–280
Ἔτι γὰρ ἀληθῶς ἡ χεὶρ ὑμῶν πρὸς κακοποιΐαν ὑψηλή, ὅτι καὶ τὸν Χριστὸν ἀποκτείναντες οὐδʼ οὕτως μετανοεῖτε, ἀλλὰ καὶ ἡμᾶς, τοὺς πιστεύσαντας διʼ αὐτοῦ τῷ θεῷ καὶ πατρὶ τῶν ὅλων, μισεῖτε καὶ φονεύετε, ὁσάκις ἂν λάβητε ἐξουσίαν, ἀδιαλείπτως δὲ καταρᾶσθε αὐτῷ τε ἐκείνῳ καὶ τοῖς ἀπʼ αὐτοῦ, πάντων ἡμῶν εὐχομένων ὑπὲρ ὑμῶν καὶ ὑπὲρ πάντων ἁπλῶς ἀνθρώπων, ὡς ὑπὸ τοῦ Χριστοῦ ἡμῶν καὶ κυρίου ποιεῖν ἐδιδάχθημεν, παραγγείλαντος ἡμῖν εὔχεσθαι καὶ ὑπὲρ τῶν ἐχθρῶν καὶ ἀγαπᾶν τοὺς μισοῦντας καὶ εὐλογεῖν τοὺς καταρωμένους.
Eti gar alēthōs hē cheir hymōn pros kakopoiïan hypsēlē, hoti kai ton Christon apokteinantes oudʼ houtōs metanoeite, alla kai hēmas, tous pisteusantas diʼ autou tǭ theǭ kai patri tōn holōn, miseite kai phoneuete, hosakis an labēte exousian, adialeiptōs de katarasthe autǭ te ekeinǭ kai tois apʼ autou, pantōn hēmōn euchomenōn hyper hymōn kai hyper pantōn haplōs anthrōpōn, hōs hypo tou Christou hēmōn kai kyriou poiein edidachthēmen, parangeilantos hēmin euchesthai kai hyper tōn echthrōn kai agapan tous misountas kai eulogein tous katarōmenous.
“For truly your hand is still raised to do evil; for even after killing Christ you do not repent, but you hate and murder us too, who through him have believed in God the Father of all, whenever you get the power, and you unceasingly curse both him and those who are his; while all of us pray for you and for all men without exception, as we were taught to do by our Christ and Lord, who commanded us to pray even for our enemies, and to love those who hate us, and to bless those who curse us.
Matt 5:44 (allusion, high confidence) · Luke 6:27 (allusion, high confidence) · Luke 6:28 (allusion, high confidence)
Notes and citation
Summary: Christians pray for their persecutors, as Christ commanded.
Topics: Prayer, Persecution
Cite (SBL): Justin, Dial. 133.6 (Archambault 2:278–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-133-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 134
134.1Archambault 2:280
Εἰ οὖν καὶ ὑμᾶς δυσωπεῖ τά τε τῶν προφητῶν διδάγματα καὶ τὰ ἐκείνου αὐτοῦ, βέλτιόν ἐστιν ὑμᾶς τῷ θεῷ ἕπεσθαι ἢ τοῖς ἀσυνέτοις καὶ τυφλοῖς διδασκάλοις ὑμῶν, οἵτινες καὶ μέχρι νῦν καὶ τέσσαρας καὶ πέντε ἔχειν ὑμᾶς γυναῖκας ἕκαστον συγχωροῦσι, καὶ ἐὰν εὔμορφόν τις ἰδὼν ἐπιθυμήσῃ αὐτῆς, τὰς Ἰακὼβ τοῦ Ἰσραὴλ καὶ τῶν ἄλλων πατριαρχῶν πράξεις ἀνιστοροῦντες καὶ μηδὲν ἀδικεῖν λέγοντες τοὺς τὰ ὅμοια πράττοντας, τάλανες καὶ ἀνόητοι καὶ κατὰ τοῦτο ὄντες.
Ei oun kai hymas dysōpei ta te tōn prophētōn didagmata kai ta ekeinou autou, beltion estin hymas tǭ theǭ hepesthai ē tois asynetois kai typhlois didaskalois hymōn, hoitines kai mechri nyn kai tessaras kai pente echein hymas gynaikas hekaston synchōrousi, kai ean eumorphon tis idōn epithymēsę̄ autēs, tas Iakōb tou Israēl kai tōn allōn patriarchōn praxeis anistorountes kai mēden adikein legontes tous ta homoia prattontas, talanes kai anoētoi kai kata touto ontes.
“If, then, the teachings of the prophets and of him himself move you, it is better for you to follow God than your senseless and blind teachers, who even to this day allow each of you to have four and five wives, and if anyone sees a beautiful woman and desires her, they recount the deeds of Jacob, called Israel, and of the other patriarchs, and say that those who do the same do no wrong; being wretched and senseless in this too.
Matt 5:28 (echo, medium confidence)
Notes and citation
Summary: Justin criticizes rabbis who permit polygamy by appealing to the patriarchs.
- Polygamy was still permitted, though uncommon, in Jewish law of the second century.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): καὶ ἑὰν εὔμορφόν → καὶ ἐὰν εὔμορφόν.
Cite (SBL): Justin, Dial. 134.1 (Archambault 2:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-134-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
134.2Archambault 2:280–282
Ὡς προέφην γάρ, οἰκονομίαι τινὲς μεγάλων μυστηρίων ἐν ἑκάστῃ τινὶ τοιαύτῃ πράξει ἀπετελοῦντο. Ἐν γὰρ τοῖς γάμοις τοῦ Ἰακὼβ τίς οἰκονομία καὶ προκήρυξις ἀπετελεῖτο, ἐρῶ, ὅπως καὶ ἐν τούτοις ἐπιγνῶτε ὅτι οὐδὲν πρὸς τὸ θειωδέστερον, διʼ ὃ ἑκάστη πρᾶξις γέγονεν, ἀπεῖδον ὑμῶν ἀεὶ οἱ διδάσκαλοι, ἀλλὰ πρὸς τὰ χαμαιπετῆ καὶ τὰ διαφθορᾶς μᾶλλον πάθη. Προσέχετε τοιγαροῦν οἷς λέγω.
Hōs proephēn gar, oikonomiai tines megalōn mystēriōn en hekastę̄ tini toiautę̄ praxei apetelounto. En gar tois gamois tou Iakōb tis oikonomia kai prokēryxis apeteleito, erō, hopōs kai en toutois epignōte hoti ouden pros to theiōdesteron, diʼ ho hekastē praxis gegonen, apeidon hymōn aei hoi didaskaloi, alla pros ta chamaipetē kai ta diaphthoras mallon pathē. Prosechete toigaroun hois legō.
“For, as I said before, certain dispensations of great mysteries were accomplished in each such deed. For I will tell what dispensation and foretelling was accomplished in the marriages of Jacob, so that in these too you may recognize that your teachers never looked to the more divine purpose for which each deed was done, but to groveling and corrupting passions. Attend, then, to what I say.
Notes and citation
Summary: The patriarchs' marriages were mysteries, not examples of lust.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ἑκάστῃ τινί τοιαύτῃ → ἑκάστῃ τινὶ τοιαύτῃ; διʼ ὅ ἑκάστη → διʼ ὃ ἑκάστη.
Topics: Marriage
Cite (SBL): Justin, Dial. 134.2 (Archambault 2:280–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-134-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
134.3Archambault 2:282
Τῆς ὑπὸ τοῦ Χριστοῦ μελλούσης ἀπαρτίζεσθαι πράξεως τύποι ἦσαν οἱ γάμοι τοῦ Ἰακώβ. Δύο γὰρ ἀδελφὰς κατὰ τὸ αὐτὸ οὐ θεμιτὸν γαμῆσαι τὸν Ἰακώβ· καὶ δουλεύει δὲ τῷ Λάβαν ὑπὲρ τῶν θυγατέρων, καὶ ψευσθεὶς ἐπὶ τῇ νεωτέρᾳ πάλιν ἐδούλευσεν ἑπτὰ ἔτη. Ἀλλὰ Λεία μὲν ὁ λαὸς ὑμῶν καὶ ἡ συναγωγή, Ῥαχὴλ δὲ ἡ ἐκκλησία ἡμῶν. Καὶ ὑπὲρ τούτων δουλεύει μέχρι νῦν ὁ Χριστὸς καὶ τῶν ἐν ἀμφοτέραις δούλων.
Tēs hypo tou Christou mellousēs apartizesthai praxeōs typoi ēsan hoi gamoi tou Iakōb. Dyo gar adelphas kata to auto ou themiton gamēsai ton Iakōb; kai douleuei de tǭ Laban hyper tōn thygaterōn, kai pseustheis epi tę̄ neōterą palin edouleusen hepta etē. Alla Leia men ho laos hymōn kai hē synagōgē, Rhachēl de hē ekklēsia hēmōn. Kai hyper toutōn douleuei mechri nyn ho Christos kai tōn en amphoterais doulōn.
“The marriages of Jacob were types of what Christ was to accomplish. For it was not lawful for Jacob to marry two sisters at the same time; and he serves Laban for his daughters, and being deceived about the younger, he served again seven years. Leah is your people and the synagogue, and Rachel our church. And for these Christ serves even now, and for the servants in both.
Gen 29:18 (allusion, high confidence) · Gen 29:25 (allusion, high confidence) · Gen 29:30 (allusion, high confidence) · Lev 18:18 (allusion, medium confidence)
Notes and citation
Summary: Jacob's two wives prefigure the synagogue (Leah) and the church (Rachel), for whom Christ serves.
Topics: Christology, Marriage
Cite (SBL): Justin, Dial. 134.3 (Archambault 2:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-134-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
134.4Archambault 2:282
Ἐπεὶ γὰρ τοῖς δυσὶν υἱοῖς τὸ τοῦ τρίτου σπέρμα εἰς δουλείαν ὁ Νῶε ἔδωκε, νῦν πάλιν εἰς ἀποκατάστασιν ἀμφοτέρων τε τῶν ἐλευθέρων τέκνων καὶ τῶν ἐν αὐτοῖς δούλων Χριστὸς ἐλήλυθε, τῶν αὐτῶν πάντας καταξιῶν τοὺς φυλάσσοντας τὰς ἐντολὰς αὐτοῦ, ὃν τρόπον καὶ οἱ ἀπὸ τῶν ἐλευθέρων καὶ οἱ ἀπὸ τῶν δούλων γενόμενοι τῷ Ἰακὼβ πάντες υἱοὶ καὶ ὁμότιμοι γεγόνασι· κατὰ δὲ τὴν τάξιν καὶ κατὰ τὴν πρόγνωσιν, ὁποῖος ἕκαστος ἔσται, προλέλεκται.
Epei gar tois dysin huiois to tou tritou sperma eis douleian ho Nōe edōke, nyn palin eis apokatastasin amphoterōn te tōn eleutherōn teknōn kai tōn en autois doulōn Christos elēlythe, tōn autōn pantas kataxiōn tous phylassontas tas entolas autou, hon tropon kai hoi apo tōn eleutherōn kai hoi apo tōn doulōn genomenoi tǭ Iakōb pantes huioi kai homotimoi gegonasi; kata de tēn taxin kai kata tēn prognōsin, hopoios hekastos estai, prolelektai.
“For since Noah gave the seed of the third son into servitude to the two sons, now again Christ has come for the restoration of both the free children and the servants among them, counting worthy of the same things all who keep his commandments; just as all the sons born to Jacob from the free women and from the servants became sons of equal honor; but it has been foretold according to their order and according to the foreknowledge of what each would be.
Gen 9:25 (allusion, high confidence) · Gal 3:28 (echo, medium confidence)
Notes and citation
Summary: Christ came to restore both free and slave, as Jacob's sons by free women and servants were equal.
Cite (SBL): Justin, Dial. 134.4 (Archambault 2:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-134-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
134.5Archambault 2:282–284
Ἐδούλευσεν Ἰακὼβ τῷ Λάβαν ὑπὲρ τῶν ῥαντῶν καὶ πολυμόρφων θρεμμάτων· ἐδούλευσε καὶ τὴν μέχρι σταυροῦ δουλείαν ὁ Χριστὸς ὑπὲρ τῶν ἐκ παντὸς γένους ποικίλων καὶ πολυειδῶν ἀνθρώπων, διʼ αἵματος καὶ μυστηρίου τοῦ σταυροῦ κτησάμενος αὐτούς· Λείας ἀσθενεῖς ἦσαν οἱ ὀφθαλμοί· καὶ γὰρ ὑμῶν σφόδρα οἱ τῆς ψυχῆς ὀφθαλμοί. Ἔκλεψε Ῥαχὴλ τοὺς θεοὺς Λάβαν καὶ κατέκρυψεν αὐτοὺς ἕως τῆς σήμερον ἡμέρας· καὶ ἡμῖν ἀπολώλασιν οἱ πατρικοὶ καὶ ὑλικοὶ θεοί.
Edouleusen Iakōb tǭ Laban hyper tōn rhantōn kai polymorphōn thremmatōn; edouleuse kai tēn mechri staurou douleian ho Christos hyper tōn ek pantos genous poikilōn kai polyeidōn anthrōpōn, diʼ haimatos kai mystēriou tou staurou ktēsamenos autous; Leias astheneis ēsan hoi ophthalmoi; kai gar hymōn sphodra hoi tēs psychēs ophthalmoi. Eklepse Rhachēl tous theous Laban kai katekrypsen autous heōs tēs sēmeron hēmeras; kai hēmin apolōlasin hoi patrikoi kai hylikoi theoi.
“Jacob served Laban for the speckled and many-formed flocks; and Christ served even to the servitude of the cross for men of every race, varied and of many kinds, acquiring them by the blood and mystery of the cross. Leah's eyes were weak; and so indeed are the eyes of your souls. Rachel stole Laban's gods and hid them until this day; and for us too the ancestral and material gods have perished.
Gen 30:32 (allusion, high confidence) · Gen 29:17 (allusion, high confidence) · Gen 31:19 (allusion, high confidence) · Gen 31:34 (allusion, high confidence) · Phil 2:7 (echo, medium confidence) · Phil 2:8 (echo, medium confidence)
Notes and citation
Summary: Jacob's service, Leah's weak eyes, and Rachel's theft of the idols are all figures.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing); digitization slip against Archambault's printed text (wrong letter)): Ἐβούλευσεν Ἰακὼβ → Ἐδούλευσεν Ἰακὼβ; οί ὀφθαλμοί → οἱ ὀφθαλμοί.
Topics: Christology
Cite (SBL): Justin, Dial. 134.5 (Archambault 2:282–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-134-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
134.6Archambault 2:284
Τὸν χρόνον πάντα ἐμισεῖτο ὑπὸ τοῦ ἀδελφοῦ ὁ Ἰακώβ· καὶ ἡμεῖς νῦν καὶ αὐτὸς ὁ κύριος ἡμῶν μισεῖται ὑφʼ ὑμῶν καὶ ὑπὸ τῶν ἄλλων ἁπλῶς ἀνθρώπων, ὄντων πάντων τῇ φύσει ἀδελφῶν. Ἰσραὴλ ἐπεκλήθη Ἰακώβ· καὶ Ἰσραὴλ καὶ ὁ Χριστὸς ἀποδέδεικται, ὁ ὢν καὶ καλούμενος Ἰησοῦς.
Ton chronon panta emiseito hypo tou adelphou ho Iakōb; kai hēmeis nyn kai autos ho kyrios hēmōn miseitai hyphʼ hymōn kai hypo tōn allōn haplōs anthrōpōn, ontōn pantōn tę̄ physei adelphōn. Israēl epeklēthē Iakōb; kai Israēl kai ho Christos apodedeiktai, ho ōn kai kaloumenos Iēsous.
“Jacob was hated all the time by his brother; and we now, and our Lord himself, are hated by you and by all other men, who are all brothers by nature. Jacob was called Israel; and Christ too has been shown to be Israel, he who is and is called Jesus.
Gen 27:41 (allusion, high confidence) · Gen 32:28 (allusion, high confidence) · John 15:18 (echo, medium confidence)
Notes and citation
Summary: As Jacob was hated by his brother, so Christ and Christians are hated.
Topics: Persecution
Cite (SBL): Justin, Dial. 134.6 (Archambault 2:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-134-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 135
135.1Archambault 2:284
Καὶ ὅταν ἡ γραφὴ λέγῃ· Ἐγὼ κύριος ὁ θεός, ὁ ἅγιος Ἰσραήλ, ὁ καταδείξας Ἰσραὴλ βασιλέα ὑμῶν· οὐχὶ ἀληθῶς τὸν Χριστὸν τὸν αἰώνιον βασιλέα ἀκούσεσθε; Καὶ Ἰακὼβ γάρ, ὁ τοῦ Ἰσαὰκ υἱός, ὅτι οὐδέποτε βασιλεὺς γέγονεν, ἐπίστασθε καὶ διὰ τοῦτο ἡ γραφή, πάλιν ἐξηγουμένη ἡμῖν τίνα λέγει βασιλέα Ἰακὼβ καὶ Ἰσραήλ, οὕτως ἔφη·
Kai hotan hē graphē legę̄; Egō kyrios ho theos, ho hagios Israēl, ho katadeixas Israēl basilea hymōn; ouchi alēthōs ton Christon ton aiōnion basilea akousesthe? Kai Iakōb gar, ho tou Isaak huios, hoti oudepote basileus gegonen, epistasthe kai dia touto hē graphē, palin exēgoumenē hēmin tina legei basilea Iakōb kai Israēl, houtōs ephē;
“And when the Scripture says, ‘I am the Lord God, the Holy One of Israel, who have shown Israel to be your king,’ will you not understand truly Christ, the eternal King? For you know that Jacob, the son of Isaac, never became a king; and therefore the Scripture, explaining to us again whom it calls King Jacob and Israel, said thus:
Isa 43:15 (quotation, high confidence)
Notes and citation
Summary: The King called Israel is Christ, for Jacob was never king.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ὁ ἄγιος Ἰσραήλ → ὁ ἅγιος Ἰσραήλ.
Topics: Christology
Cite (SBL): Justin, Dial. 135.1 (Archambault 2:284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-135-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
135.2Archambault 2:284–286
Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· καὶ Ἰσραὴλ ὁ ἐκλεκτός μου, προσδέξεται αὐτὸν ἡ ψυχή μου. Δέδωκα τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἐξοίσει. Οὐ κεκράξεται, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ· κάλαμον τεθραυσμένον οὐ συντρίψει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως οὗ νῖκος ἐξοίσει, κρίσιν ἀναλήψει, καὶ οὐ θραυσθήσεται, ἕως ἂν θῇ ἐπὶ τῆς γῆς κρίσιν· καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ἐλπιοῦσιν ἔθνη.
Iakōb ho pais mou, antilēpsomai autou; kai Israēl ho eklektos mou, prosdexetai auton hē psychē mou. Dedōka to pneuma mou epʼ auton, kai krisin tois ethnesin exoisei. Ou kekraxetai, oude akousthēsetai exō hē phōnē autou; kalamon tethrausmenon ou syntripsei kai linon typhomenon ou sbesei, heōs hou nikos exoisei, krisin analēpsei, kai ou thrausthēsetai, heōs an thę̄ epi tēs gēs krisin; kai epi tǭ onomati autou elpiousin ethnē.
“‘Jacob my servant, I will uphold him; and Israel my chosen, my soul will receive him. I have given my Spirit upon him, and he shall bring forth judgment to the nations. He shall not cry out, nor shall his voice be heard outside; a bruised reed he shall not break, and smoking flax he shall not quench, until he brings forth victory; he shall take up judgment and shall not be crushed, until he sets judgment on the earth; and in his name shall the nations hope.’
Isa 42:1 (quotation, high confidence) · Isa 42:2 (quotation, high confidence) · Isa 42:3 (quotation, high confidence) · Isa 42:4 (quotation, high confidence)
Notes and citation
Summary: Isa 42:1–4.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ἕως ἄν θῇ → ἕως ἂν θῇ.
Topics: Christology
Cite (SBL): Justin, Dial. 135.2 (Archambault 2:284–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-135-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
135.3Archambault 2:286
Μήτι οὖν ἐπὶ τὸν Ἰακὼβ τὸν πατριάρχην οἱ ἀπὸ τῶν ἐθνῶν ἐλπίζουσιν, ἀλλʼ οὐκ ἐπὶ τὸν Χριστόν, καὶ ὑμεῖς δὲ αὐτοί; Ὡς οὖν Ἰσραὴλ τὸν Χριστὸν καὶ Ἰακὼβ λέγει, οὕτως καὶ ἡμεῖς ἐκ τῆς κοιλίας τοῦ Χριστοῦ λατομηθέντες ἰσραηλιτικὸν τὸ ἀληθινόν ἐσμεν γένος. Αὐτῷ δὲ μᾶλλον τῷ ῥητῷ προσέχωμεν.
Mēti oun epi ton Iakōb ton patriarchēn hoi apo tōn ethnōn elpizousin, allʼ ouk epi ton Christon, kai hymeis de autoi? Hōs oun Israēl ton Christon kai Iakōb legei, houtōs kai hēmeis ek tēs koilias tou Christou latomēthentes israēlitikon to alēthinon esmen genos. Autǭ de mallon tǭ rhētǭ prosechōmen.
“Do those from the nations, then, hope in Jacob the patriarch, and not in Christ, and you yourselves too? As, then, he calls Christ Israel and Jacob, so we, hewn out of the belly of Christ, are the true Israelite race. But let us attend rather to the text itself.
Isa 51:1 (echo, medium confidence)
Notes and citation
Summary: Christians, “hewn out” of Christ, are the true Israelite race.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing breathing)): οἱ απὸ τῶν ἐθνῶν → οἱ ἀπὸ τῶν ἐθνῶν.
Cite (SBL): Justin, Dial. 135.3 (Archambault 2:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-135-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
135.4Archambault 2:286
Καὶ ἐξάξω, φησί, τὸ ἐξ Ἰακὼβ σπέρμα καὶ ἐξ Ἰούδα· καὶ κληρονομήσει τὸ ὄρος τὸ ἅγιόν μου, καὶ κληρονομήσουσιν οἱ ἐκλεκτοί μου καὶ οἱ δοῦλοί μου, καὶ κατοικήσουσιν ἐκεῖ· καὶ ἔσονται ἐν τῷ δρυμῷ ἐπαύλεις ποιμνίων, καὶ φάραγξ Ἀχὼρ εἰς ἀνάπαυσιν βουκολίων τῷ λαῷ οἳ ἐζήτησάν με. Ὑμεῖς δέ, οἱ ἐγκαταλείποντές με καὶ ἐπιλανθανόμενοι τὸ ὄρος τὸ ἅγιόν μου καὶ ἑτοιμάζοντες τοῖς δαιμονίοις τράπεζαν καὶ πληροῦντες τῷ δαίμονι κέρασμα, ἐγὼ παραδώσω ὑμᾶς εἰς μάχαιραν· πάντες σφαγῇ πεσεῖσθε ὅτι ἐκάλεσα ὑμᾶς καὶ οὐχ ὑπηκούσατε, ἐλάλησα καὶ παρηκούσατε, καὶ ἐποιήσατε τὸ πονηρὸν ἐνώπιόν μου, καὶ ἃ οὐκ ἐβουλόμην ἐξελέξασθε.
Kai exaxō, phēsi, to ex Iakōb sperma kai ex Iouda; kai klēronomēsei to oros to hagion mou, kai klēronomēsousin hoi eklektoi mou kai hoi douloi mou, kai katoikēsousin ekei; kai esontai en tǭ drymǭ epauleis poimniōn, kai pharanx Achōr eis anapausin boukoliōn tǭ laǭ hoi ezētēsan me. Hymeis de, hoi enkataleipontes me kai epilanthanomenoi to oros to hagion mou kai hetoimazontes tois daimoniois trapezan kai plērountes tǭ daimoni kerasma, egō paradōsō hymas eis machairan; pantes sphagę̄ peseisthe hoti ekalesa hymas kai ouch hypēkousate, elalēsa kai parēkousate, kai epoiēsate to ponēron enōpion mou, kai ha ouk eboulomēn exelexasthe.
“‘And I will bring forth,’ he says, ‘the seed from Jacob and from Judah; and it shall inherit my holy mountain, and my chosen and my servants shall inherit it and dwell there; and there shall be folds of flocks in the thicket, and the valley of Achor for a resting place of herds, for the people who have sought me. But you who forsake me and forget my holy mountain, and prepare a table for demons and fill a mixed cup for the demon, I will give you over to the sword; you shall all fall by slaughter; for I called you and you did not obey, I spoke and you did not listen, and you did evil before me, and chose what I did not wish.’
Isa 65:9 (quotation, high confidence) · Isa 65:10 (quotation, high confidence) · Isa 65:11 (quotation, high confidence) · Isa 65:12 (quotation, high confidence)
Notes and citation
Summary: Isa 65:9–12.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 135.4 (Archambault 2:286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-135-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
135.5Archambault 2:286–288
Καὶ τὰ μὲν τῆς γραφῆς ταῦτα· συννοεῖτε δὲ καὶ αὐτοὶ ὅτι ἄλλο τί ἐστι τὸ ἐξ Ἰακὼβ σπέρμα νῦν λεγόμενον, οὐχ ὡς οἰηθείη τις ἂν περὶ τοῦ λαοῦ λέγεσθαι. Οὐ γὰρ ἐνδέχεται τοῖς ἐξ Ἰακὼβ γεγεννημένοις ἀπολιπεῖν ἐπείσαξιν τοὺς ἐξ Ἰακὼβ σπαρέντας, οὐδὲ ὀνειδίζοντα τῷ λαῷ, ὡς μὴ ἀξίῳ τῆς κληρονομίας, πάλιν, ὡς ὑπολαβόμενος, τοῖς αὐτοῖς ὑπισχνεῖσθαι.
Kai ta men tēs graphēs tauta; synnoeite de kai autoi hoti allo ti esti to ex Iakōb sperma nyn legomenon, ouch hōs oiētheiē tis an peri tou laou legesthai. Ou gar endechetai tois ex Iakōb gegennēmenois apolipein epeisaxin tous ex Iakōb sparentas, oude oneidizonta tǭ laǭ, hōs mē axiǭ tēs klēronomias, palin, hōs hypolabomenos, tois autois hypischneisthai.
“Such are the words of the Scripture; and you yourselves understand that the seed from Jacob now spoken of is something else, and not, as one might think, spoken of the people. For it is not possible for those born of Jacob to leave an introduction to those sown from Jacob, nor for him, reproaching the people as unworthy of the inheritance, to promise it again to the same ones as though accepting them.
Notes and citation
Summary: The promised seed of Jacob must be another people.
- The text of this sentence is uncertain; the translation gives the probable sense.
Cite (SBL): Justin, Dial. 135.5 (Archambault 2:286–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-135-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
135.6Archambault 2:288
Ἀλλʼ ὅνπερ τρόπον ἐκεῖ φησιν ὁ προφήτης· Καὶ νῦν σὺ οἶκος τοῦ Ἰακώβ, δεῦρο καὶ πορευθῶμεν ἐν φωτὶ κυρίου· ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ, τὸν οἶκον Ἰακώβ, ὅτι ἐπλήσθη ἡ χώρα αὐτῶν, ὡς τὸ ἀπʼ ἀρχῆς, μαντειῶν καὶ κληδονισμῶν· οὕτω καὶ ἐνθάδε δεῖ νοεῖν ἡμᾶς δύο σπέρματα Ἰούδα καὶ δύο γένη, ὡς δύο οἴκους Ἰακώβ, τὸν μὲν ἐξ αἵματος καὶ σαρκός, τὸν δὲ ἐκ πίστεως καὶ πνεύματος γεγεννημένον.
Allʼ honper tropon ekei phēsin ho prophētēs; Kai nyn sy oikos tou Iakōb, deuro kai poreuthōmen en phōti kyriou; anēke gar ton laon autou, ton oikon Iakōb, hoti eplēsthē hē chōra autōn, hōs to apʼ archēs, manteiōn kai klēdonismōn; houtō kai enthade dei noein hēmas dyo spermata Iouda kai dyo genē, hōs dyo oikous Iakōb, ton men ex haimatos kai sarkos, ton de ek pisteōs kai pneumatos gegennēmenon.
“But just as the prophet says there, ‘And now, house of Jacob, come and let us walk in the light of the Lord; for he has let go his people, the house of Jacob, because their land was filled, as at the beginning, with divinations and omens’; so here too we must understand two seeds of Judah and two races, like two houses of Jacob, the one born of blood and flesh, the other of faith and the Spirit.
Isa 2:5 (quotation, high confidence) · Isa 2:6 (quotation, high confidence) · John 1:13 (echo, medium confidence) · Rom 9:8 (echo, high confidence)
Notes and citation
Summary: There are two houses of Jacob: one of flesh, one of faith and Spirit.
Notes on the original text
- Digital text corrected (damaged spot in the digital text; restored from the sense): καὶ δ(??)ο γένη → καὶ δύο γένη.
Cite (SBL): Justin, Dial. 135.6 (Archambault 2:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-135-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 136
136.1Archambault 2:288
Ὁρᾶτε γὰρ ὡς πρὸς τὸν λαὸν νῦν λέγει, ἀνωτέρω εἰπών· Ὃν τρόπον εὑρεθήσεται ῥὰξ ἐν βότρυϊ, καὶ ἐροῦσι· Μὴ λυμανῇ αὐτόν, ὅτι εὐλογία ἐν αὐτῷ ἐστιν, οὕτω ποιήσω ἕνεκεν τοῦ δουλεύοντός μοι· τούτου ἔνεκεν οὐ μὴ ἀπολέσω πάντας· καὶ μετὰ τοῦτο ἐπιφέρει· Καὶ ἐξάξω τὸ ἐξ Ἰακὼβ καὶ ἐξ Ἰούδα. Δῆλον οὖν, εἰ ἐκείνοις οὕτως ὀργίζεται καὶ ὀλιγοστοὺς καταλείψειν ἀπειλεῖ, ἄλλους τινὰς ἐξάξειν ἐπαγγέλλεται οἳ κατοικήσουσιν ἐν τῷ ὄρει αὐτοῦ.
Horate gar hōs pros ton laon nyn legei, anōterō eipōn; Hon tropon heurethēsetai rhax en botryï, kai erousi; Mē lymanę̄ auton, hoti eulogia en autǭ estin, houtō poiēsō heneken tou douleuontos moi; toutou eneken ou mē apolesō pantas; kai meta touto epipherei; Kai exaxō to ex Iakōb kai ex Iouda. Dēlon oun, ei ekeinois houtōs orgizetai kai oligostous kataleipsein apeilei, allous tinas exaxein epangelletai hoi katoikēsousin en tǭ orei autou.
“For you see how he now speaks to the people, having said above: ‘As a grape will be found in a cluster, and they will say, Do not destroy it, for there is a blessing in it, so will I do for the sake of him who serves me; for his sake I will not destroy them all’; and after this he adds: ‘And I will bring forth the seed from Jacob and from Judah.’ It is clear, then, that if he is so angry with those and threatens to leave very few, he promises to bring forth certain others who will dwell on his mountain.
Isa 65:8 (quotation, high confidence) · Isa 65:9 (quotation, high confidence)
Notes and citation
Summary: Isa 65:8–9: God will spare a remnant and bring forth another seed.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent); digitization slips against Archambault's printed text (wrong accent; wrong breathing)): νῦν λεγει → νῦν λέγει; Ὅν τρόπον εὐρεθήσεται → Ὃν τρόπον εὑρεθήσεται.
Cite (SBL): Justin, Dial. 136.1 (Archambault 2:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-136-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
136.2Archambault 2:288–290
Οὗτοι δέ εἰσιν οὓς εἶπε σπερεῖν καὶ γεννήσειν· ὑμεῖς γὰρ οὔτε καλοῦντος αὐτοῦ ἀνέχεσθε οὔτε λαλοῦντος ἀκούετε, ἀλλὰ καὶ τὸ πονηρὸν ἐποιήσατε ἐνώπιον κυρίου. Τὸ δὲ ὑπερβάλλον ὑμῶν τῆς κακίας τὸ καὶ μισεῖν, ὃν ἐφονεύσατε, δίκαιον καὶ τοὺς ἀπʼ αὐτοῦ λαβόντας εἶναι ὅπερ εἰσίν, εὐσεβεῖς καὶ δίκαιοι καὶ φιλάνθρωποι. Τοιγαροῦν Οὐαὶ τῇ ψυχῇ αὐτῶν λέγει κύριος, διότι βεβούλευνται βουλὴν πονηρὰν καθʼ ἑαυτῶν, εἰπόντες· Ἄρωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν.
Houtoi de eisin hous eipe sperein kai gennēsein; hymeis gar oute kalountos autou anechesthe oute lalountos akouete, alla kai to ponēron epoiēsate enōpion kyriou. To de hyperballon hymōn tēs kakias to kai misein, hon ephoneusate, dikaion kai tous apʼ autou labontas einai hoper eisin, eusebeis kai dikaioi kai philanthrōpoi. Toigaroun Ouai tę̄ psychę̄ autōn legei kyrios, dioti bebouleuntai boulēn ponēran kathʼ heautōn, eipontes; Arōmen ton dikaion, hoti dyschrēstos hēmin estin.
“And these are those whom he said he would sow and beget; for you neither bear with him when he calls nor listen when he speaks, but you have done evil before the Lord. And the height of your wickedness is that you hate the Righteous One whom you killed, and those who have received from him to be what they are, pious and righteous and loving to mankind. Therefore the Lord says, ‘Woe to their soul, for they have planned an evil plan against themselves, saying: Let us take away the righteous one, for he is troublesome to us.’
Isa 65:12 (allusion, high confidence) · Isa 3:9 (quotation, high confidence) · Isa 3:10 (quotation, high confidence)
Notes and citation
Summary: Isa 3:9–10 (LXX): “Let us take away the righteous one.”
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): μισεῖν, ὅν ἐφονεύσατε → μισεῖν, ὃν ἐφονεύσατε.
Topics: Persecution
Cite (SBL): Justin, Dial. 136.2 (Archambault 2:288–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-136-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
136.3Archambault 2:290
Οὐ γὰρ καὶ ὑμεῖς τῇ Βάαλ ἐθύετε, ὡς οἱ πατέρες ὑμῶν, οὐδὲ ἐν συσκίοις ἢ μετεώροις τόποις πέμματα ἐποιεῖτε τῇ στρατιᾷ τοῦ οὐρανοῦ, ἀλλʼ ὅτι οὐκ ἐδέξασθε τὸν Χριστὸν αὐτοῦ. Ὁ γὰρ τοῦτον ἀγνοῶν ἀγνοεῖ καὶ τὴν βουλὴν τοῦ θεοῦ, καὶ ὁ τοῦτον ὑβρίζων καὶ μισῶν καὶ τὸν πέμψαντα· δηλονότι καὶ μισεῖ καὶ ὑβρίζει· καὶ εἰ οὐ πιστεύει τις εἰς αὐτόν, οὐ πιστεύει τοῖς τῶν προφητῶν κηρύγμασι τοῖς αὐτὸν εὐαγγελισαμένοις καὶ κηρύξασιν εἰς πάντας.
Ou gar kai hymeis tę̄ Baal ethyete, hōs hoi pateres hymōn, oude en syskiois ē meteōrois topois pemmata epoieite tę̄ stratią tou ouranou, allʼ hoti ouk edexasthe ton Christon autou. Ho gar touton agnoōn agnoei kai tēn boulēn tou theou, kai ho touton hybrizōn kai misōn kai ton pempsanta; dēlonoti kai misei kai hybrizei; kai ei ou pisteuei tis eis auton, ou pisteuei tois tōn prophētōn kērygmasi tois auton euangelisamenois kai kēryxasin eis pantas.
“For you are not sacrificing to Baal, like your fathers, nor making cakes in shady or high places for the host of heaven; but you have not received his Christ. For whoever does not know him does not know the counsel of God either, and whoever insults and hates him clearly also hates and insults the one who sent him; and if anyone does not believe in him, he does not believe the proclamations of the prophets, who preached the gospel of him and proclaimed him to all.
Jer 7:18 (allusion, medium confidence) · Jer 44:19 (allusion, medium confidence) · John 15:23 (echo, high confidence) · Luke 10:16 (echo, high confidence) · John 5:46 (echo, medium confidence)
Notes and citation
Summary: Rejecting Christ is rejecting the Father who sent him.
Topics: Christology
Cite (SBL): Justin, Dial. 136.3 (Archambault 2:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-136-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 137
137.1Archambault 2:290–292
Μὴ δή, ὦ ἀδελφοί, κακόν τι εἴπητε εἰς ἐκεῖνον τὸν ἐσταυρωμένον, μηδὲ χλευάσητε αὐτοῦ τοὺς μώλωπας, οἷς ἰαθῆναι πᾶσι δυνατόν, ὡς καὶ ἡμεῖς ἰάθημεν. Καλὸν γάρ, ἢν πεισθέντες τοῖς λόγοις περιτμηθῆτε τὴν σκληροκαρδίαν, ἣν οὐχὶ διʼ ὑμῶν ἐγγινομένην γνώμην ἔχετε, ἐπειδὴ εἰς σημεῖον ἦν δεδομένη, ἀλλʼ οὐκ εἰς δικαιοπραξίας ἔργον, ὡς οἱ λόγοι ἀναγκάζουσι.
Mē dē, ō adelphoi, kakon ti eipēte eis ekeinon ton estaurōmenon, mēde chleuasēte autou tous mōlōpas, hois iathēnai pasi dynaton, hōs kai hēmeis iathēmen. Kalon gar, ēn peisthentes tois logois peritmēthēte tēn sklērokardian, hēn ouchi diʼ hymōn enginomenēn gnōmēn echete, epeidē eis sēmeion ēn dedomenē, allʼ ouk eis dikaiopraxias ergon, hōs hoi logoi anankazousi.
“Do not, brothers, say anything evil against that crucified one, nor mock his stripes, by which all can be healed, as we too have been healed. For it would be good if, persuaded by these words, you were circumcised from your hardness of heart, which you have, not as a disposition arising through yourselves, since circumcision was given as a sign, and not as a work of righteousness, as the words compel us to admit.
Isa 53:5 (allusion, high confidence) · 1 Pet 2:24 (echo, high confidence)
Notes and citation
Summary: Justin appeals to them not to mock the crucified, by whose stripes all can be healed.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): σκληροκαρδίαν, ἥν οὐχὶ → σκληροκαρδίαν, ἣν οὐχὶ.
Topics: Christology
Cite (SBL): Justin, Dial. 137.1 (Archambault 2:290–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-137-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
137.2Archambault 2:292
Συμφάμενοι οὖν μὴ λοιδορῆτε ἐπὶ τὸν υἱὸν τοῦ θεοῦ, μηδὲ Φαρισαίοις πειθόμενοι διδασκάλοις τὸν βασιλέα τοῦ Ἰσραὴλ ἐπισκώψητέ ποτε, ὁποῖα διδάσκουσιν οἱ ἀρχισυνάγωγοι ὑμῶν, μετὰ τὴν προσευχήν. Εἰ γὰρ ὁ ἁπτόμενος τῶν μὴ εὐαρέστων τῷ θεῷ ὡς ὁ ἁπτόμενος κόρης τοῦ θεοῦ, πολὺ μᾶλλον ὁ τοῦ ἠγαπημένου καθαπτόμενος. Ὅτι δὲ οὗτος αὐτός ἐστι, καὶ ἱκανῶς ἀποδέδεικται.
Symphamenoi oun mē loidorēte epi ton huion tou theou, mēde Pharisaiois peithomenoi didaskalois ton basilea tou Israēl episkōpsēte pote, hopoia didaskousin hoi archisynagōgoi hymōn, meta tēn proseuchēn. Ei gar ho haptomenos tōn mē euarestōn tǭ theǭ hōs ho haptomenos korēs tou theou, poly mallon ho tou ēgapēmenou kathaptomenos. Hoti de houtos autos esti, kai hikanōs apodedeiktai.
“Agree with us, then, and do not revile the Son of God, nor, obeying Pharisaic teachers, ever scoff at the King of Israel, as the rulers of your synagogues teach you to do after the prayer. For if one who touches those who are not pleasing to God is like one who touches the apple of God's eye, much more is one who lays hands on the beloved. And that he is this very one has been sufficiently proved.
Zech 2:8 (2:12 LXX) (allusion, high confidence)
Notes and citation
Summary: Do not scoff at the King of Israel, as the synagogue rulers teach after the prayer.
- “After the prayer”: probably a reference to the Birkat ha-Minim; compare ch. 16, 47, 96.
Topics: Persecution
Cite (SBL): Justin, Dial. 137.2 (Archambault 2:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-137-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
137.3Archambault 2:292–294
Καὶ σιγώντων αὐτῶν εἶπον· Ἐγώ, ὦ φίλοι, καὶ τὰς γραφὰς λέγω νῦν ὡς ἐξηγήσαντο οἱ ἑβδομήκοντα· εἰπὼν γὰρ αὐτὰς πρότερον ὡς ὑμεῖς αὐτὰς ἔχετε, πεῖραν ὑμῶν ἐποιούμην πῶς διάκεισθε ἤδη τὴν γνώμην. Λέγων γὰρ τὴν γραφήν, ἣ λέγει· Οὐαὶ αὐτοῖς, ὅτι βεβούλευνται βουλὴν πονηρὰν καθʼ ἑαυτῶν εἰπόντες· ὡς ἐξηγήσαντο οἱ ἑβδομήκοντα ἐπήνεγκα· Ἄρωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν· ἐμοῦ ἐν ἀρχῇ τῆς ὁμιλίας καὶ εἰπόντος ὅπερ ὑμεῖς εἰρῆσθαι βούλεσθε, εἰπόντες· Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν.
Kai sigōntōn autōn eipon; Egō, ō philoi, kai tas graphas legō nyn hōs exēgēsanto hoi hebdomēkonta; eipōn gar autas proteron hōs hymeis autas echete, peiran hymōn epoioumēn pōs diakeisthe ēdē tēn gnōmēn. Legōn gar tēn graphēn, hē legei; Ouai autois, hoti bebouleuntai boulēn ponēran kathʼ heautōn eipontes; hōs exēgēsanto hoi hebdomēkonta epēnenka; Arōmen ton dikaion, hoti dyschrēstos hēmin estin; emou en archę̄ tēs homilias kai eipontos hoper hymeis eirēsthai boulesthe, eipontes; Dēsōmen ton dikaion, hoti dyschrēstos hēmin estin.
And as they were silent I said: “Friends, I now cite the Scriptures as the Seventy translated them; for when I cited them before as you have them, I was making a test of how you are disposed in mind. For in citing the Scripture which says, ‘Woe to them, for they have planned an evil plan against themselves, saying,’ I added as the Seventy translated, ‘Let us take away the righteous one, for he is troublesome to us’; whereas at the beginning of the discussion I cited what you wish it to say: ‘Let us bind the righteous one, for he is troublesome to us.’
Isa 3:9 (quotation, high confidence) · Isa 3:10 (quotation, high confidence)
Notes and citation
Summary: Justin had quoted Isa 3:10 two ways to test his hearers.
- In ch. 17 and 133 Justin quoted “Let us bind”; in ch. 136 “Let us take away,” the usual LXX reading.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 137.3 (Archambault 2:292–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-137-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
137.4Archambault 2:294
Ἄλλα δέ τινα ἐπράξατε, καὶ οὐ δοκεῖτέ μοι ἐνηκόως τῶν λόγων ἐπακηκοέναι. Ἀλλʼ ἐπεὶ καὶ νῦν ἤδη ἡ ἡμέρα πέρας ποιεῖσθαι μέλλει, πρὸς δυσμὰς γὰρ ἤδη ὁ ἥλιός ἐστι, καὶ ἔν τι προσθεὶς τοῖς εἰρημένοις παύσομαι· τοῦτο δʼ αὐτὸ καὶ ἐν τοῖς εἰρημένοις μοι ἐρρέθη, ἀλλὰ πάλιν αὐτὸ ἐπεξεργάσασθαι ἄν δίκαιον εἶναί μοι δοκεῖ.
Alla de tina epraxate, kai ou dokeite moi enēkoōs tōn logōn epakēkoenai. Allʼ epei kai nyn ēdē hē hēmera peras poieisthai mellei, pros dysmas gar ēdē ho hēlios esti, kai en ti prostheis tois eirēmenois pausomai; touto dʼ auto kai en tois eirēmenois moi errethē, alla palin auto epexergasasthai an dikaion einai moi dokei.
“But you were doing other things, and you do not seem to me to have listened attentively to the words. But since the day is now about to end, for the sun is already setting, I will add one thing to what has been said and stop; and this very thing has also been said by me before, but it seems right to me to work it out again.
Notes and citation
Summary: Evening approaches; Justin adds one more point.
Cite (SBL): Justin, Dial. 137.4 (Archambault 2:294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-137-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 138
138.1Archambault 2:294–296
Γινώσκετε οὖν, ὦ ἄνδρες, ἔφην, ὅτι ἐν τῷ Ἡσαίᾳ λέλεκται ὑπὸ τοῦ θεοῦ πρὸς τὴν Ἱερουσαλήμ, ὅτι Ἐπὶ τοῦ κατακλυσμοῦ τοῦ Νῶε ἔσωσά σε. Τοῦτο δέ ἐστιν ὃ ἔλεγεν ὁ θεός, ὅτι τὸ μυστήριον τῶν σωζομένων ἀνθρώπων ἐπὶ τοῦ κατακλυσμοῦ γέγονεν. Ὁ δίκαιος γὰρ Νῶε μετὰ τῶν ἄλλων ἀνθρώπων ἐπὶ τοῦ κατακλυσμοῦ, τουτέστι τῆς τε γυναικὸς τῆς αὐτοῦ καὶ τῶν τριῶν τέκνων αὑτοῦ καὶ τῶν γυναικῶν τῶν υἱῶν αὐτοῦ, οἵτινες ἀριθμῷ ὄντες ὀκτώ, σύμβολον εἶχον τῆς ἀριθμῷ μὲν ὀγδόης ἡμέρας, ἐν ᾗ ἐφάνη ὁ Χριστὸς ἡμῶν ἀπὸ νεκρῶν ἀναστάς, δυνάμει δʼ ἀεὶ πρώτης ὑπαρχούσης.
Ginōskete oun, ō andres, ephēn, hoti en tǭ Hēsaią lelektai hypo tou theou pros tēn Hierousalēm, hoti Epi tou kataklysmou tou Nōe esōsa se. Touto de estin ho elegen ho theos, hoti to mystērion tōn sōzomenōn anthrōpōn epi tou kataklysmou gegonen. Ho dikaios gar Nōe meta tōn allōn anthrōpōn epi tou kataklysmou, toutesti tēs te gynaikos tēs autou kai tōn triōn teknōn hautou kai tōn gynaikōn tōn huiōn autou, hoitines arithmǭ ontes oktō, symbolon eichon tēs arithmǭ men ogdoēs hēmeras, en hę̄ ephanē ho Christos hēmōn apo nekrōn anastas, dynamei dʼ aei prōtēs hyparchousēs.
“You know, then, sirs,” I said, “that it is said by God in Isaiah to Jerusalem: ‘In the flood of Noah I saved you.’ And what God said is this, that the mystery of saved men was enacted in the flood. For righteous Noah, with the other people at the flood, that is, his own wife and his three sons and his sons' wives, being eight in number, were a symbol of the eighth day in number, on which our Christ appeared risen from the dead, which is always first in power.
Isa 54:9 (allusion, high confidence) · Gen 7:13 (allusion, high confidence) · 1 Pet 3:20 (echo, high confidence)
Notes and citation
Summary: The eight saved in the flood symbolize the eighth day of Christ's resurrection.
- Isa 54:9 is loosely cited.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent); digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): Γινώσκετε οὗν → Γινώσκετε οὖν; ὲν τῷ Ἡσαίᾳ → ἐν τῷ Ἡσαίᾳ; πρὸς τὴν Ἱερουσαλημ → πρὸς τὴν Ἱερουσαλήμ.
Topics: Christology, Baptism
Cite (SBL): Justin, Dial. 138.1 (Archambault 2:294–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-138-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
138.2Archambault 2:296
Ὁ γὰρ Χριστός, πρωτότοκος πάσης κτίσεως ὤν, καὶ ἀρχὴ πάλιν ἄλλου γένους γέγονε, τοῦ ἀναγεννηθέντος ὑπʼ αὐτοῦ διʼ ὕδατος καὶ πίστεως καὶ ξύλου, τοῦ τὸ μυστήριον τοῦ σταυροῦ ἔχοντος, ὃν τρόπον καὶ ὁ Νῶε ἐν ξύλῳ διεσώθη ἐποχούμενος τοῖς ὕδασι μετὰ τῶν ἰδίων. Ὅταν οὖν εἴπῃ ὁ προφήτης· Ἐπὶ Νῶε ἔσωσά σε, ὡς προέφην, τῷ ὁμοίως πιστῷ λαῷ πρὸς θεὸν ὄντι καὶ τὰ σύμβολα ταῦτα ἔχοντι λέγει. Καὶ γὰρ ῥάβδον ἔχων ὁ Μωσῆς μετὰ χεῖρα διὰ τῆς θαλάσσης διήγαγεν ὑμῶν τὸν λαόν.
Ho gar Christos, prōtotokos pasēs ktiseōs ōn, kai archē palin allou genous gegone, tou anagennēthentos hypʼ autou diʼ hydatos kai pisteōs kai xylou, tou to mystērion tou staurou echontos, hon tropon kai ho Nōe en xylǭ diesōthē epochoumenos tois hydasi meta tōn idiōn. Hotan oun eipę̄ ho prophētēs; Epi Nōe esōsa se, hōs proephēn, tǭ homoiōs pistǭ laǭ pros theon onti kai ta symbola tauta echonti legei. Kai gar rhabdon echōn ho Mōsēs meta cheira dia tēs thalassēs diēgagen hymōn ton laon.
“For Christ, being the firstborn of all creation, has also become the beginning again of another race, which has been regenerated by him through water and faith and wood, which contains the mystery of the cross; just as Noah too was saved in wood, borne upon the waters with his family. When, then, the prophet says, ‘In Noah I saved you,’ as I said before, he speaks to the people likewise faithful to God and having these symbols. For Moses too, having a rod in his hand, led your people through the sea.
Col 1:15 (echo, high confidence) · 1 Pet 3:21 (echo, high confidence) · Exod 14:16 (allusion, high confidence)
Notes and citation
Summary: Christ is the beginning of a new race regenerated through water, faith, and the wood of the cross, as Noah was saved on wood.
Topics: Baptism, Christology
Cite (SBL): Justin, Dial. 138.2 (Archambault 2:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-138-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
138.3Archambault 2:296–298
Ὑμεῖς δὲ ὑπολαμβάνετε ὅτι τῷ γένει ὑμῶν μόνον ἔλεγεν ἢ τῇ γῇ. Ὅτι γὰρ πᾶσα ἡ γῆ, ὡς ἡ γραφὴ λέγει, κατεκλύσθη, καὶ ὑψώθη τὸ ὕδωρ ἐπάνω πάντων ὀρέων πήχεις δεκαπέντε, ὁ θεὸς οὐ τῇ γῇ φαίνεται εἰρηκώς, ἀλλὰ τῷ λαῷ τῷ πειθομένῳ αὐτῷ, ᾧ καὶ ἀνάπαυσιν προητοίμασεν ἐν Ἱερουσαλήμ, ὡς προαποδέδεικται διὰ πάντων τῶν ἐπὶ τοῦ κατακλυσμοῦ συμβόλων· εἶπον δέ, διʼ ὕδατος καὶ πίστεως καὶ ξύλου οἱ προπαρασκευαζόμενοι καὶ μετανοοῦντες ἐφʼ οἷς ἥμαρτον ἐκφεύξονται τὴν μέλλουσαν ἐπέρχεσθαι τοῦ θεοῦ κρίσιν.
Hymeis de hypolambanete hoti tǭ genei hymōn monon elegen ē tę̄ gę̄. Hoti gar pasa hē gē, hōs hē graphē legei, kateklysthē, kai hypsōthē to hydōr epanō pantōn oreōn pēcheis dekapente, ho theos ou tę̄ gę̄ phainetai eirēkōs, alla tǭ laǭ tǭ peithomenǭ autǭ, hǭ kai anapausin proētoimasen en Hierousalēm, hōs proapodedeiktai dia pantōn tōn epi tou kataklysmou symbolōn; eipon de, diʼ hydatos kai pisteōs kai xylou hoi proparaskeuazomenoi kai metanoountes ephʼ hois hēmarton ekpheuxontai tēn mellousan eperchesthai tou theou krisin.
“But you suppose that he was speaking only to your race or to the land. For since the whole earth, as the Scripture says, was flooded, and the water rose fifteen cubits above all the mountains, God evidently spoke not to the land but to the people who obey him, for whom he has also prepared a rest in Jerusalem, as has been proved before by all the symbols of the flood; I mean that those who prepare themselves and repent of their sins will escape through water and faith and wood the judgment of God that is to come.
Gen 7:20 (allusion, high confidence)
Notes and citation
Summary: Through water, faith, and wood, the repentant escape the coming judgment.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ἐφʼ οἶς ἥμαρτον → ἐφʼ οἷς ἥμαρτον.
Topics: Baptism, Eschatology
Cite (SBL): Justin, Dial. 138.3 (Archambault 2:296–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-138-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 139
139.1Archambault 2:298
Καὶ γὰρ ἄλλο μυστήριον ἐπὶ τοῦ Νῶε προεφητεύθη τελούμενον, ὃ οὐκ ἐπίστασθε. Ἔστι δὲ τοῦτο. Ἐν ταῖς εὐλογίαις, αἷς εὐλόγει ὁ Νῶε τοὺς δύο υἱοὺς αὐτοῦ, καὶ τὸν υἱὸν τοῦ υἱοῦ αὐτοῦ καταρᾶται· τὸν γὰρ υἱόν, συνευλογηθέντα ὑπὸ τοῦ θεοῦ, τὸ προφητικὸν πνεῦμα καταρᾶσθαι οὐκ ἔμελλεν, ἀλλʼ, ἐπεὶ διʼ ὅλου τοῦ γένους τοῦ ἐπιγελάσαντος τῇ γυμνώσει υἱοῦ αὐτοῦ ἡ προστίμησις τοῦ ἁμαρτήματος εἶναι ἔμελλεν, ἀπὸ τοῦ υἱοῦ τὴν κατάραν πεποίηται.
Kai gar allo mystērion epi tou Nōe proephēteuthē teloumenon, ho ouk epistasthe. Esti de touto. En tais eulogiais, hais eulogei ho Nōe tous dyo huious autou, kai ton huion tou huiou autou kataratai; ton gar huion, syneulogēthenta hypo tou theou, to prophētikon pneuma katarasthai ouk emellen, allʼ, epei diʼ holou tou genous tou epigelasantos tę̄ gymnōsei huiou autou hē prostimēsis tou hamartēmatos einai emellen, apo tou huiou tēn kataran pepoiētai.
“For another mystery too was prophesied as fulfilled in the time of Noah, which you do not know. It is this. In the blessings with which Noah blessed his two sons, he also curses his son's son; for the prophetic Spirit was not going to curse the son, who had been blessed by God together with the others; but since the penalty of the sin was to fall on the whole race of the one who mocked his father's nakedness, he made the curse begin from the son.
Gen 9:22 (allusion, high confidence) · Gen 9:25 (allusion, high confidence) · Gen 9:1 (allusion, medium confidence)
Notes and citation
Summary: Noah cursed Canaan, not Ham, because the penalty would fall on Ham's whole race.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent)): υἱοὺς αὐτου → υἱοὺς αὐτοῦ.
Cite (SBL): Justin, Dial. 139.1 (Archambault 2:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-139-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
139.2Archambault 2:298
Ἐν δὲ οἷς εἶπε προέλεγεν ὅτι καὶ οἱ ἀπὸ Σὴμ γενησόμενοι διακαθέξουσι τὰς κτήσεις καὶ οἰκήσεις τοῦ Χαναάν, καὶ πάλιν οἱ ἀπὸ τοῦ Ἰάφεθ αὐτάς, ἃς διακατέσχον παρὰ τῶν τοῦ Χαναὰν οἱ ἀπὸ Σὴμ παραλαβόντες, διακαθέξουσιν, ἀφελόμενοι τοὺς ἀπὸ Σὴμ γενομένους, ὃν τρόπον ἀφαιρεθέντων αὐτὰ τῶν υἱῶν Χαναὰν αὐτοὶ διακατέσχον.
En de hois eipe proelegen hoti kai hoi apo Sēm genēsomenoi diakathexousi tas ktēseis kai oikēseis tou Chanaan, kai palin hoi apo tou Iapheth autas, has diakateschon para tōn tou Chanaan hoi apo Sēm paralabontes, diakathexousin, aphelomenoi tous apo Sēm genomenous, hon tropon aphairethentōn auta tōn huiōn Chanaan autoi diakateschon.
“And in what he said he foretold that those descended from Shem would take possession of the property and dwellings of Canaan, and again that those from Japheth would take possession of the same things, which those from Shem had received from those of Canaan, taking them away from those descended from Shem, just as they themselves had taken possession when the sons of Canaan were deprived of them.
Notes and citation
Summary: Noah foretold that Shem would take Canaan's land, and Japheth would take it from Shem.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): Ἐν δὲ οἶς εἶπε → Ἐν δὲ οἷς εἶπε.
Cite (SBL): Justin, Dial. 139.2 (Archambault 2:298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-139-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
139.3Archambault 2:298–300
Καὶ ὅτι οὕτω γέγονεν, ἀκούσατε. Ὑμεῖς γάρ, οἱ ἀπὸ τοῦ Σὴμ κατάγοντες τὸ γένος, ἐπήλθετε κατὰ τὴν τοῦ θεοῦ βουλὴν τῇ γῇ τῶν υἱῶν Χαναὰν καὶ διακατέσχετε αὐτήν. Καὶ ὅτι οἱ υἱοὶ Ἰάφεθ, κατὰ τὴν τοῦ θεοῦ κρίσιν ἐπελθόντες καὶ αὐτοὶ ὑμῖν, ἀφείλοντο ὑμῶν τὴν γῆν καὶ διακατέσχον αὐτήν, φαίνεται. Εἴρηται δὲ ταῦτα οὕτως· Ἐξένηψε δὲ Νῶε ἀπὸ τοῦ οἴνου, καὶ ἔγνω ὅσα ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ ὁ νεώτερος. Καὶ εἶπεν· Ἐπικατάρατος Χαναὰν παῖς, οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ. Καὶ εἶπεν· Εὐλογητὸς κύριος, ὁ θεὸς Σήμ, καὶ ἔσται Χαναὰν παῖς αὐτοῦ. Πλατύναι κύριος τῷ Ἰάφεθ, καὶ κατοικησάτω ἐν τοῖς οἴκοις Σήμ, καὶ γενηθήτω Χαναὰν παῖς αὐτοῦ.
Kai hoti houtō gegonen, akousate. Hymeis gar, hoi apo tou Sēm katagontes to genos, epēlthete kata tēn tou theou boulēn tę̄ gę̄ tōn huiōn Chanaan kai diakateschete autēn. Kai hoti hoi huioi Iapheth, kata tēn tou theou krisin epelthontes kai autoi hymin, apheilonto hymōn tēn gēn kai diakateschon autēn, phainetai. Eirētai de tauta houtōs; Exenēpse de Nōe apo tou oinou, kai egnō hosa epoiēsen autǭ ho huios autou ho neōteros. Kai eipen; Epikataratos Chanaan pais, oiketēs estai tois adelphois autou. Kai eipen; Eulogētos kyrios, ho theos Sēm, kai estai Chanaan pais autou. Platynai kyrios tǭ Iapheth, kai katoikēsatō en tois oikois Sēm, kai genēthētō Chanaan pais autou.
“And hear that it came about so. For you, who trace your race from Shem, came upon the land of the sons of Canaan according to the will of God and took possession of it. And it is plain that the sons of Japheth, coming upon you in their turn according to the judgment of God, have taken your land from you and possess it. And these things were spoken thus: ‘And Noah awoke from the wine, and knew what his younger son had done to him. And he said: Cursed be Canaan, a servant; he shall be a slave to his brothers. And he said: Blessed be the Lord, the God of Shem, and Canaan shall be his servant. May the Lord enlarge Japheth, and let him dwell in the houses of Shem, and let Canaan be his servant.’
Gen 9:24 (quotation, high confidence) · Gen 9:25 (quotation, high confidence) · Gen 9:26 (quotation, high confidence) · Gen 9:27 (quotation, high confidence)
Notes and citation
Summary: Gen 9:24–27: Japheth (the Romans) now dwells in the tents of Shem.
- Justin identifies the Romans, who now hold Judea, as the sons of Japheth.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 139.3 (Archambault 2:298–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-139-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
139.4Archambault 2:300
Δύο οὖν λαῶν εὐλογηθέντων, τῶν ἀπὸ τοῦ Σὴμ καὶ τοῦ Ἰάφεθ, καὶ πρώτων κατασχεῖν τοὺς οἴκους τοῦ Χαναὰν ἐγνωσμένων τῶν ἀπὸ Σήμ, καὶ πάλιν διαδέξασθαι παρʼ αὐτῶν τὰς αὐτὰς κτήσεις τῶν ἀπὸ Ἰάφεθ προειρημένων, καὶ τοῖς δυσὶ λαοῖς τοῦ ἑνὸς λαοῦ τοῦ ἀπὸ Χαναὰν εἰς δουλείαν παραδοθέντος, ὁ Χριστὸς κατὰ τὴν τοῦ παντοκράτορος πατρὸς δύναμιν δοθεῖσαν αὐτῷ παρεγένετο, εἰς φιλίαν καὶ εὐλογίαν καὶ μετάνοιαν καὶ συνοικίαν καλῶν, τὴν ἐν τῇ αὐτῇ γῇ τῶν ἁγίων πάντων μέλλουσαν γίνεσθαι, ἧς, ὡς προαποδέδεικται, διακατάσχεσιν ἐπήγγελται.
Dyo oun laōn eulogēthentōn, tōn apo tou Sēm kai tou Iapheth, kai prōtōn kataschein tous oikous tou Chanaan egnōsmenōn tōn apo Sēm, kai palin diadexasthai parʼ autōn tas autas ktēseis tōn apo Iapheth proeirēmenōn, kai tois dysi laois tou henos laou tou apo Chanaan eis douleian paradothentos, ho Christos kata tēn tou pantokratoros patros dynamin dotheisan autǭ paregeneto, eis philian kai eulogian kai metanoian kai synoikian kalōn, tēn en tę̄ autę̄ gę̄ tōn hagiōn pantōn mellousan ginesthai, hēs, hōs proapodedeiktai, diakataschesin epēngeltai.
“Two peoples, then, having been blessed, those from Shem and from Japheth, and those from Shem being known to be the first to possess the houses of Canaan, and those from Japheth having been foretold to succeed to the same possessions from them, and the one people from Canaan having been given into servitude to the two peoples, Christ came according to the power given him by the almighty Father, calling to friendship and blessing and repentance and fellowship, which is to be in the same land of all the saints, whose possession, as has been proved before, he has promised.
Notes and citation
Summary: Christ calls all peoples to share the land promised to the saints.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): τὴν ὲν τῇ αὐτῇ γῇ → τὴν ἐν τῇ αὐτῇ γῇ.
Topics: Eschatology, Christology
Cite (SBL): Justin, Dial. 139.4 (Archambault 2:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-139-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
139.5Archambault 2:300
Ὅθεν οἱ πάντοθεν ἄνθρωποι, εἴτε δοῦλοι εἴτε ἐλεύθεροι, πιστεύοντες ἐπὶ τὸν Χριστὸν καὶ ἐγνωκότες τὴν ἐν τοῖς λόγοις αὐτοῦ καὶ τῶν προφητῶν αὐτοῦ ἀλήθειαν, ἐπίστανται ἅμα αὐτῷ ἐν τῇ γῇ ἐκείνῃ γενησόμενοι καὶ τὰ αἰώνια καὶ ἄφθαρτα κληρονομήσειν.
Hothen hoi pantothen anthrōpoi, eite douloi eite eleutheroi, pisteuontes epi ton Christon kai egnōkotes tēn en tois logois autou kai tōn prophētōn autou alētheian, epistantai hama autǭ en tę̄ gę̄ ekeinę̄ genēsomenoi kai ta aiōnia kai aphtharta klēronomēsein.
“Hence men from everywhere, whether slaves or free, who believe in Christ and have recognized the truth in his words and those of his prophets, know that they will be with him in that land and will inherit eternal and incorruptible things.
Gal 3:28 (echo, medium confidence) · 1 Pet 1:4 (echo, medium confidence)
Notes and citation
Summary: Believers, slave or free, will inherit with Christ.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (stray accent)): ἐν τῇ γῇ ἐκείνῇ → ἐν τῇ γῇ ἐκείνῃ.
Topics: Eschatology
Cite (SBL): Justin, Dial. 139.5 (Archambault 2:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-139-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 140
140.1Archambault 2:300–302
Ὅθεν καὶ Ἰακώβ, ὡς προεῖπον, τύπος ὢν καὶ αὐτὸς τοῦ Χριστοῦ, καὶ τὰς δύο δούλας τῶν δύο ἐλευθέρων αὐτοῦ γυναικῶν ἐγεγαμήκει, καὶ ἐξ αὐτῶν ἐτέκνωσεν υἱούς, εἰς τὸ προμηνυθῆναι ὅτι ὁ Χριστὸς προσλήψεται καὶ τοὺς ἐν γένει τοῦ Ἰάφεθ ὄντας ἀπὸ τοῦ Χαναὰν πάντας ὁμοίως τοῖς ἐλευθέροις καὶ τέκνα συγκληρονόμα ἕξει· ἅπερ ἡμεῖς ὄντες, συνιέναι ὑμεῖς οὐ δύνασθε, διὰ τὸ μὴ δύνασθαι ἀπὸ τῆς τοῦ θεοῦ ζώσης πηγῆς πιεῖν, ἀλλὰ ἀπὸ τῶν συντετριμμένων λάκκων καὶ ὕδωρ μὴ δυναμένων συνέχειν, ὡς ἡ γραφὴ λέγει.
Hothen kai Iakōb, hōs proeipon, typos ōn kai autos tou Christou, kai tas dyo doulas tōn dyo eleutherōn autou gynaikōn egegamēkei, kai ex autōn eteknōsen huious, eis to promēnythēnai hoti ho Christos proslēpsetai kai tous en genei tou Iapheth ontas apo tou Chanaan pantas homoiōs tois eleutherois kai tekna synklēronoma hexei; haper hēmeis ontes, synienai hymeis ou dynasthe, dia to mē dynasthai apo tēs tou theou zōsēs pēgēs piein, alla apo tōn syntetrimmenōn lakkōn kai hydōr mē dynamenōn synechein, hōs hē graphē legei.
“Hence Jacob too, as I said before, being himself a type of Christ, married the two servants of his two free wives, and begot sons from them, to show beforehand that Christ would receive all those of the race of Japheth who come from Canaan equally with the free, and would have children who are fellow heirs; which we are, and you cannot understand, because you cannot drink from the living spring of God, but from broken cisterns that cannot hold water, as the Scripture says.
Gen 30:4 (allusion, high confidence) · Gen 30:9 (allusion, high confidence) · Jer 2:13 (allusion, high confidence) · Rom 8:17 (echo, medium confidence)
Notes and citation
Summary: Jacob's sons by the servants show that Christ receives all equally as fellow heirs.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): τοὺς ὲν γένει → τοὺς ἐν γένει.
Cite (SBL): Justin, Dial. 140.1 (Archambault 2:300–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-140-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
140.2Archambault 2:302
Εἰσὶ δὲ λάκκοι συντετριμμένοι καὶ ὕδωρ μὴ συνέχοντες οὓς ὤρυξαν ὑμῖν οἱ διδάσκαλοι ὑμῶν αὐτῶν, ὡς καὶ ἡ γραφὴ διαρρήδην λέγει, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων. Καὶ πρὸς τούτοις ἑαυτοὺς καὶ ὑμᾶς βουκολοῦσιν, ὑπολαμβάνοντες ὅτι πάντως τοῖς ἀπὸ τῆς σπορᾶς τῆς κατὰ σάρκα τοῦ Ἀβραὰμ οὖσι, κἂν ἁμαρτωλοὶ ὦσι καὶ ἄπιστοι καὶ ἀπειθεῖς πρὸς τὸν θεόν, ἡ βασιλεία ἡ αἰώνιος δοθήσεται, ἅπερ ἀπέδειξαν αἱ γραφαὶ οὐκ ὄντα.
Eisi de lakkoi syntetrimmenoi kai hydōr mē synechontes hous ōryxan hymin hoi didaskaloi hymōn autōn, hōs kai hē graphē diarrēdēn legei, didaskontes didaskalias, entalmata anthrōpōn. Kai pros toutois heautous kai hymas boukolousin, hypolambanontes hoti pantōs tois apo tēs sporas tēs kata sarka tou Abraam ousi, kan hamartōloi ōsi kai apistoi kai apeitheis pros ton theon, hē basileia hē aiōnios dothēsetai, haper apedeixan hai graphai ouk onta.
“And the broken cisterns that hold no water are those which your own teachers have dug for you, as the Scripture expressly says, teaching teachings, commandments of men. And besides they deceive themselves and you, supposing that the eternal kingdom will certainly be given to those who are of the fleshly seed of Abraham, even if they are sinners and faithless and disobedient toward God; which the Scriptures have shown not to be so.
Isa 29:13 (allusion, high confidence) · Matt 15:9 (echo, high confidence) · Matt 3:9 (echo, medium confidence)
Notes and citation
Summary: Descent from Abraham does not guarantee the kingdom.
Topics: Eschatology
Cite (SBL): Justin, Dial. 140.2 (Archambault 2:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-140-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
140.3Archambault 2:302–304
Ἦ γὰρ τοῦτο οὐκ ἂν εἶπεν Ἡσαΐας· Καὶ εἰ μὴ κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν καὶ Γόμορρα ἐγενήθημεν· καὶ Ἰεζεκιήλ· ὅτι Κἂν Νῶε καὶ Ἰακὼβ καὶ Δανιὴλ ἐξαιτήσωνται υἱοὺς ἢ θυγατέρας, οὐ μὴ δοθῇ αὐτοῖς· ἀλλʼ οὔτε πατὴρ ὑπὲρ υἱοῦ οὔτε υἱὸς ὑπὲρ πατρός, ἀλλʼ ἕκαστος τῇ ἁμαρτίᾳ αὐτοῦ ἀπολεῖται καὶ ἕκαστος τῇ ἑαυτοῦ δικαιοπραξίᾳ σωθήσεται· καὶ πάλιν Ἡσαΐας· Ὄψονται τὰ κῶλα τῶν παραβεβηκότων· ὁ σκώληξ αὐτῶν οὐ παυθήσεται, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.
Ē gar touto ouk an eipen Hēsaïas; Kai ei mē kyrios sabaōth enkatelipen hēmin sperma, hōs Sodoma an kai Gomorra egenēthēmen; kai Iezekiēl; hoti Kan Nōe kai Iakōb kai Daniēl exaitēsōntai huious ē thygateras, ou mē dothę̄ autois; allʼ oute patēr hyper huiou oute huios hyper patros, allʼ hekastos tę̄ hamartią autou apoleitai kai hekastos tę̄ heautou dikaiopraxią sōthēsetai; kai palin Hēsaïas; Opsontai ta kōla tōn parabebēkotōn; ho skōlēx autōn ou pauthēsetai, kai to pyr autōn ou sbesthēsetai, kai esontai eis horasin pasę̄ sarki.
“For otherwise Isaiah would not have said this: ‘And unless the Lord of hosts had left us a seed, we would have become like Sodom and Gomorrah’; and Ezekiel: ‘Even if Noah and Jacob and Daniel ask for sons or daughters, it shall not be given them’; but neither the father for the son nor the son for the father, but each shall perish in his own sin and each shall be saved by his own righteousness; and again Isaiah: ‘They shall see the limbs of the transgressors; their worm shall not cease, and their fire shall not be quenched, and they shall be a spectacle to all flesh.’
Isa 1:9 (quotation, high confidence) · Ezek 14:14 (allusion, high confidence) · Ezek 14:16 (quotation, high confidence) · Ezek 18:20 (allusion, high confidence) · Isa 66:24 (quotation, high confidence)
Notes and citation
Summary: Isaiah and Ezekiel show that each is judged by his own righteousness.
Topics: Eschatology
Cite (SBL): Justin, Dial. 140.3 (Archambault 2:302–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-140-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
140.4Archambault 2:304
Καὶ ὁ κύριος ἡμῶν κατὰ τὸ θέλημα τοῦ πέμψαντος αὐτὸν πατρὸς καὶ δεσπότου τῶν ὅλων οὐκ ἂν εἶπεν· Ἥξουσιν 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; Ἀλλὰ καὶ ὅτι οὐκ αἰτίᾳ τοῦ θεοῦ οἱ προγινωσκόμενοι καὶ γενησόμενοι ἄδικοι, εἴτε ἄγγελοι εἴτε ἄνθρωποι, γίνονται φαῦλοι, ἀλλὰ τῇ ἑαυτῶν ἕκαστος αἰτίᾳ τοιοῦτοί εἰσιν ὁποῖος ἕκαστος φανήσεται, ἀπέδειξα καὶ ἐν τοῖς ἔμπροσθεν.
Kai ho kyrios hēmōn kata to thelēma tou pempsantos auton patros kai despotou tōn holōn ouk an eipen; Hēxousin 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? Alla kai hoti ouk aitią tou theou hoi proginōskomenoi kai genēsomenoi adikoi, eite angeloi eite anthrōpoi, ginontai phauloi, alla tę̄ heautōn hekastos aitią toioutoi eisin hopoios hekastos phanēsetai, apedeixa kai en tois emprosthen.
“And would our Lord, according to the will of the Father and Master of all who sent him, have said: ‘They shall come 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’? But I have also shown earlier that those who are foreknown and will be unjust, whether angels or men, do not become evil by the fault of God, but each is such as each will appear by his own fault.
Matt 8:11 (quotation, high confidence) · Matt 8:12 (quotation, high confidence)
Notes and citation
Summary: No one is evil by God's fault, but by his own.
Topics: Ethics, Eschatology
Cite (SBL): Justin, Dial. 140.4 (Archambault 2:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-140-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 141
141.1Archambault 2:304–306
Ἵνα δὲ μὴ πρόφασιν ἔχητε λέγειν ὅτι ἔδει τὸν Χριστὸν σταυρωθῆναι, ἢ καὶ ἐν τῷ γένει ὑμῶν εἶναι τοὺς παραβαίνοντας, καὶ οὐκ ἂν ἄλλως ἐδύνατο γενέσθαι, φθάσας διὰ βραχέων εἶπον, ὅτι βουλόμενος τοὺς ἀγγέλους καὶ τοὺς ἀνθρώπους ἕπεσθαι τῇ βουλῇ αὐτοῦ ὁ θεὸς ἐβουλήθη ποιῆσαι τούτους αὐτεξουσίους πρὸς δικαιοπραξίαν, μετὰ λόγου τοῦ ἐπίστασθαι αὐτοὺς ὑφʼ οὗ γεγόνασι, καὶ διʼ ὃν εἰσι πρότερον οὐκ ὄντες, καὶ μετὰ νόμου τοῦ ὑπʼ αὐτοῦ κρίνεσθαι, ἐὰν παρὰ τὸν ὀρθὸν λόγον πράττωσι· καὶ διʼ ἑαυτοὺς ἡμεῖς, οἱ ἄνθρωποι καὶ οἱ ἄγγελοι, ἐλεγχθησόμεθα πονηρευσάμενοι, ἐὰν μὴ φθάσαντες μεταθώμεθα.
Hina de mē prophasin echēte legein hoti edei ton Christon staurōthēnai, ē kai en tǭ genei hymōn einai tous parabainontas, kai ouk an allōs edynato genesthai, phthasas dia bracheōn eipon, hoti boulomenos tous angelous kai tous anthrōpous hepesthai tę̄ boulę̄ autou ho theos eboulēthē poiēsai toutous autexousious pros dikaiopraxian, meta logou tou epistasthai autous hyphʼ hou gegonasi, kai diʼ hon eisi proteron ouk ontes, kai meta nomou tou hypʼ autou krinesthai, ean para ton orthon logon prattōsi; kai diʼ heautous hēmeis, hoi anthrōpoi kai hoi angeloi, elenchthēsometha ponēreusamenoi, ean mē phthasantes metathōmetha.
“But so that you may have no excuse to say that Christ had to be crucified, or that there had to be transgressors in your race, and it could not have happened otherwise, I said briefly before that God, wishing angels and men to follow his will, willed to make them free to do righteousness, with reason, so that they might know by whom they were made, and through whom they exist who before did not exist, and with a law, that they should be judged by him if they act contrary to right reason; and we, men and angels, shall be convicted by ourselves of having done evil, unless we repent in time.
Notes and citation
Summary: God made angels and men free; sin is their own responsibility.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent); digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): αὐτοὺς ὐφʼ οὗ → αὐτοὺς ὑφʼ οὗ; διʼ ὅν εἰσι → διʼ ὃν εἰσι; ὑπʼ αὐτου κρίνεσθαι → ὑπʼ αὐτοῦ κρίνεσθαι.
Topics: Ethics
Cite (SBL): Justin, Dial. 141.1 (Archambault 2:304–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-141-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
141.2Archambault 2:306
Εἰ δὲ ὁ λόγος τοῦ θεοῦ προμηνύει πάντως τινὰς καὶ ἀγγέλους καὶ ἀνθρώπους κολασθήσεσθαι μέλλοντας, διότι προεγίνωσκεν αὐτοὺς ἀμεταβλήτως γενησομένους πονηρούς, προεῖπε ταῦτα, ἀλλʼ οὐχ, ὅτι αὐτοὺς ὁ θεὸς τοιούτους ἐποίησεν. Ὥστε, ἐὰν μετανοήσωσι, πάντες βουλόμενοι τυχεῖν τοῦ παρὰ τοῦ θεοῦ ἐλέους δύνανται, καὶ μακαρίους αὐτοὺς ὁ λόγος προλέγει εἰπών· Μακάριος, ᾧ οὐ μὴ λογίσηται κύριος ἁμαρτίαν· τοῦτο δέ ἐστιν, ὃς μετανοήσας ἐπὶ τοῖς ἁμαρτήμασι τῶν ἁμαρτημάτων παρὰ τοῦ θεοῦ λάβῃ ἄφεσιν, ἀλλʼ οὐχ, ὡς ὑμεῖς ἀπατᾶτε ἑαυτοὺς καὶ ἄλλοι τινὲς ὑμῖν ὅμοιοι κατὰ τοῦτο, οἳ λέγουσιν ὅτι, κἂν ἁμαρτωλοὶ ὦσι, θεὸν δὲ γινώσκουσιν, οὐ μὴ λογίσηται αὐτοῖς κύριος ἁμαρτίαν.
Ei de ho logos tou theou promēnyei pantōs tinas kai angelous kai anthrōpous kolasthēsesthai mellontas, dioti proeginōsken autous ametablētōs genēsomenous ponērous, proeipe tauta, allʼ ouch, hoti autous ho theos toioutous epoiēsen. Hōste, ean metanoēsōsi, pantes boulomenoi tychein tou para tou theou eleous dynantai, kai makarious autous ho logos prolegei eipōn; Makarios, hǭ ou mē logisētai kyrios hamartian; touto de estin, hos metanoēsas epi tois hamartēmasi tōn hamartēmatōn para tou theou labę̄ aphesin, allʼ ouch, hōs hymeis apatate heautous kai alloi tines hymin homoioi kata touto, hoi legousin hoti, kan hamartōloi ōsi, theon de ginōskousin, ou mē logisētai autois kyrios hamartian.
“And if the word of God foretells that certain angels and men will certainly be punished, it foretold this because it foreknew that they would become unchangeably wicked, but not because God made them such. So that, if they repent, all who wish can obtain mercy from God, and the word foretells that they are blessed, saying: ‘Blessed is he to whom the Lord will not reckon sin’; that is, he who, having repented of his sins, receives forgiveness of sins from God; and not, as you deceive yourselves, and some others like you in this, who say that, even if they are sinners, provided they know God, the Lord will not reckon sin to them.
Ps 32:2 (31:2 LXX) (quotation, high confidence) · Rom 4:8 (echo, high confidence)
Notes and citation
Summary: God foresees but does not cause sin; forgiveness comes through repentance, not mere knowledge of God.
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 letters)): κύροις ἁμαρτίαν → κύριος ἁμαρτίαν; ἐστιν, ὅς μετανοήσας → ἐστιν, ὃς μετανοήσας.
Topics: Ethics
Cite (SBL): Justin, Dial. 141.2 (Archambault 2:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-141-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
141.3Archambault 2:306–308
Μαρτύριον δὲ τούτου τὴν μίαν τοῦ Δαυῒδ διὰ τὴν καύχησιν αὐτοῦ γενομένην παράπτωσιν ἔχομεν, ἥτις τότε ἀφείθη, ὅτε οὕτως ἔκλαυσε καὶ ἐθρήνησεν ὡς γέγραπται. Εἰ δὲ τῷ τοιούτῳ ἄφεσις πρὶν μετανοῆσαι οὐκ ἐδόθη, ἀλλʼ ὅτε τοιαῦτα ἔκλαυσε καὶ ἔπραξεν ὁ μέγας οὗτος βασιλεὺς καὶ χριστὸς καὶ προφήτης, πῶς οἱ ἀκάθαρτοι καὶ πάντα ἀπονενοημένοι, ἐὰν μὴ θρηνήσωσι καὶ κόψωνται καὶ μετανοήσωσιν, ἐλπίδα ἔχειν δύνανται ὅτι οὐ μὴ λογίσηται αὐτοῖς κύριος ἁμαρτίαν;
Martyrion de toutou tēn mian tou Dauïd dia tēn kauchēsin autou genomenēn paraptōsin echomen, hētis tote apheithē, hote houtōs eklause kai ethrēnēsen hōs gegraptai. Ei de tǭ toioutǭ aphesis prin metanoēsai ouk edothē, allʼ hote toiauta eklause kai epraxen ho megas houtos basileus kai christos kai prophētēs, pōs hoi akathartoi kai panta aponenoēmenoi, ean mē thrēnēsōsi kai kopsōntai kai metanoēsōsin, elpida echein dynantai hoti ou mē logisētai autois kyrios hamartian?
“And we have as a testimony of this the one fall of David, which came about through his boasting, which was forgiven only when he wept and lamented as it is written. But if forgiveness was not given to such a man before he repented, but only when this great king and anointed one and prophet wept and acted so, how can the unclean and utterly desperate have hope that the Lord will not reckon sin to them, unless they lament and mourn and repent?
2 Sam 12:13 (allusion, high confidence) · Ps 51:1 (50:3 LXX) (echo, medium confidence)
Notes and citation
Summary: Even David was forgiven only after repentance.
Topics: Ethics
Cite (SBL): Justin, Dial. 141.3 (Archambault 2:306–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-141-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
141.4Archambault 2:308
Καὶ ἡ μία δὲ αὕτη τῆς παραπτώσεως τοῦ Δαυῒδ πρὸς τὴν τοῦ Οὐρίου γυναῖκα πρᾶξις, ὦ ἄνδρες, ἔφην, δείκνυσιν ὅτι οὐχ ὡς πορνεύοντες πολλὰς ἔσχον γυναῖκας οἱ πατριάρχαι, ἀλλʼ οἰκονομία τις καὶ μυστήρια πάντα διʼ αὐτῶν ἀπετελεῖτο· ἐπεὶ εἰ συνεχωρεῖτο, ἣν βούλεταί τις καὶ ὡς βούλεται καὶ ὅσας βούλεται, λαμβάνειν γυναῖκας, ὁποῖον πράττουσιν οἱ ἀπὸ τοῦ γένους ὑμῶν ἄνθρωποι, κατὰ πᾶσαν γῆν, ἔνθα ἂν ἐπιδημήσωσιν ἢ προσπεμφθῶσιν, ἀγόμενοι ὀνόματι γάμου γυναῖκας, πολὺ μᾶλλον ἂν τῷ Δαυῒδ τοῦτο συνεχωρεῖτο πράξειν.
Kai hē mia de hautē tēs paraptōseōs tou Dauïd pros tēn tou Ouriou gynaika praxis, ō andres, ephēn, deiknysin hoti ouch hōs porneuontes pollas eschon gynaikas hoi patriarchai, allʼ oikonomia tis kai mystēria panta diʼ autōn apeteleito; epei ei synechōreito, hēn bouletai tis kai hōs bouletai kai hosas bouletai, lambanein gynaikas, hopoion prattousin hoi apo tou genous hymōn anthrōpoi, kata pasan gēn, entha an epidēmēsōsin ē prospemphthōsin, agomenoi onomati gamou gynaikas, poly mallon an tǭ Dauïd touto synechōreito praxein.
“And this one deed of David's fall, with the wife of Uriah, shows, sirs,” I said, “that the patriarchs did not have many wives as fornicators, but a certain dispensation and all mysteries were accomplished through them; since if it were allowed to take whatever wife one wishes, and as one wishes, and as many as one wishes, as the men of your race do throughout the whole earth, wherever they settle or are sent, taking wives in the name of marriage, much more would this have been allowed to David.
2 Sam 11:4 (allusion, high confidence)
Notes and citation
Summary: David's fall shows that the patriarchs' marriages were not license; Justin criticizes polygamy.
Cite (SBL): Justin, Dial. 141.4 (Archambault 2:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-141-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
141.5Archambault 2:308–310
Ταῦτα εἰπών, ὦ φίλτατε Μάρκε Πομπήϊε, ἐπαυσάμην.
Tauta eipōn, ō philtate Marke Pompēïe, epausamēn.
Having said this, my dearest Marcus Pompeius, I stopped.
Notes and citation
Summary: Justin addresses the dedicatee, Marcus Pompeius.
- Marcus Pompeius, otherwise unknown, is the friend to whom the Dialogue is dedicated (compare 8.3).
Cite (SBL): Justin, Dial. 141.5 (Archambault 2:308–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-141-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 142
142.1Archambault 2:310
Ἐπὶ ποσὸν δὲ ὁ Τρύφων ἐπισχών· Ὁρᾷς, ἔφη, ὅτι οὐκ ἀπὸ ἐπιτηδεύσεως γέγονεν ἐν τούτοις ἡμᾶς συμβαλεῖν. Καὶ ὅτι ἐξαιρέτως ἥσθην τῇ συνουσίᾳ, ὁμολογῶ, καὶ τούτους δὲ οἶμαι ὁμοίως ἐμοὶ διατεθεῖσθαι· πλέον γὰρ εὕρομεν ἢ προσεδοκῶμεν καὶ προσδοκηθῆναί ποτε δυνατὸν ἦν. Εἰ δὲ συνεχέστερον ἦν τοῦτο ποιεῖν ἡμᾶς, μᾶλλον ἂν ὠφεληθεῖμεν, ἐξετάζοντες αὐτοὺς τοὺς λόγους· ἀλλʼ ἐπειδή, φησί, πρὸς τῇ ἀναγωγῇ εἶ καὶ καθʼ ἡμέραν πλοῦν ποιεῖσθαι προσδοκᾷς, μὴ ὄκνει ὡς φίλων ἡμῶν μεμνῆσθαι ἐὰν ἀπαλλαγῇς.
Epi poson de ho Tryphōn epischōn; Horąs, ephē, hoti ouk apo epitēdeuseōs gegonen en toutois hēmas symbalein. Kai hoti exairetōs hēsthēn tę̄ synousią, homologō, kai toutous de oimai homoiōs emoi diatetheisthai; pleon gar heuromen ē prosedokōmen kai prosdokēthēnai pote dynaton ēn. Ei de synechesteron ēn touto poiein hēmas, mallon an ōphelētheimen, exetazontes autous tous logous; allʼ epeidē, phēsi, pros tę̄ anagōgę̄ ei kai kathʼ hēmeran ploun poieisthai prosdokąs, mē oknei hōs philōn hēmōn memnēsthai ean apallagę̄s.
After a while Trypho said, “You see that it was not by design that we met to discuss these things. And I confess that I was particularly delighted with the conversation, and I think these men are of the same mind as I; for we have found more than we expected, or than it was ever possible to expect. If we could do this more often, we would be more helped by examining the words themselves; but since,” he said, “you are about to set sail, and expect to depart any day, do not hesitate to remember us as friends when you have gone.”
Notes and citation
Summary: Trypho thanks Justin for the discussion and asks to be remembered as a friend.
Cite (SBL): Justin, Dial. 142.1 (Archambault 2:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-142-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
142.2Archambault 2:310
Ἐμοῦ δὲ χάριν, ἔφην, εἰ ἐπέμενον, καθʼ ἡμέραν ἐβουλόμην ταὐτὸ γίνεσθαι· ἀναχθήσεσθαι δὲ ἤδη προσδοκῶν, ἐπιτρέποντος τοῦ θεοῦ καὶ συνεργοῦντος, ὑμᾶς προτρέπομαι, ἐνστησαμένους ὑπὲρ τῆς ἑαυτῶν σωτηρίας μέγιστον τοῦτον ἀγῶνα, τῶν διδασκάλων ὑμῶν σπουδάσαι προτιμῆσαι μᾶλλον τὸν τοῦ παντοκράτορος θεοῦ Χριστόν.
Emou de charin, ephēn, ei epemenon, kathʼ hēmeran eboulomēn tauto ginesthai; anachthēsesthai de ēdē prosdokōn, epitrepontos tou theou kai synergountos, hymas protrepomai, enstēsamenous hyper tēs heautōn sōtērias megiston touton agōna, tōn didaskalōn hymōn spoudasai protimēsai mallon ton tou pantokratoros theou Christon.
“For my part,” I said, “if I were staying, I would wish the same to take place every day; but since I expect to set sail now, God permitting and helping, I urge you, entering on this greatest contest for your own salvation, to be eager to prefer the Christ of God Almighty to your teachers.”
Notes and citation
Summary: Justin urges them to prefer Christ to their teachers.
Cite (SBL): Justin, Dial. 142.2 (Archambault 2:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-142-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
142.3Archambault 2:310–314
Μεθʼ ἃ ἀπῄεσαν λοιπὸν εὐχόμενοί τέ μοι σωτηρίαν καὶ ἀπὸ τοῦ πλοῦ καὶ ἀπὸ πάσης κακίας· ἐγώ τε ὑπὲρ αὐτῶν εὐχόμενος ἔφην· Οὐδὲν ἄλλο μεῖζον ὑμῖν εὔχεσθαι δύναμαι, ὦ ἄνδρες, ἢ ἵνα, ἐπιγνόντες διὰ ταύτης τῆς ὁδοῦ δίδοσθαι παντὶ ἀνθρώπῳ εὐδαιμονεῖν, πάντως καὶ αὐτοὶ ἡμῖν ὅμοια ποιήσητε, τὸν Ἰησοῦν εἶναι τὸν Χριστὸν τοῦ θεοῦ.
Methʼ ha apę̄esan loipon euchomenoi te moi sōtērian kai apo tou plou kai apo pasēs kakias; egō te hyper autōn euchomenos ephēn; Ouden allo meizon hymin euchesthai dynamai, ō andres, ē hina, epignontes dia tautēs tēs hodou didosthai panti anthrōpǭ eudaimonein, pantōs kai autoi hēmin homoia poiēsēte, ton Iēsoun einai ton Christon tou theou.
After this they went away, praying for my safety both on the voyage and from every evil; and I, praying for them, said: “I can pray nothing greater for you, sirs, than that, recognizing that by this way happiness is given to every man, you too may in every way come to think as we do, that Jesus is the Christ of God.”
Notes and citation
Summary: They part as friends, praying for each other; Justin prays that they may come to believe Jesus is the Christ.
Topics: Prayer
Cite (SBL): Justin, Dial. 142.3 (Archambault 2:310–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/131-1/#p-142-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.