Dialogue with Trypho 60.1–67.11
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 60
60.1Archambault 1:278
Καὶ ὁ Τρύφων· Οὐ τοῦτο νοοῦμεν ἀπὸ τῶν λόγων τῶν προλελεγμένων, ἔλεγεν, ἀλλʼ ὅτι ἄγγελος μὲν ἦν ὁ ὀφθεὶς ἐν φλογὶ πυρός, θεὸς δὲ ὁ ὁμιλῶν τῷ Μωσεῖ, ὥστε καὶ ἄγγελον καὶ θεόν, δύο ὁμοῦ ὄντας, ἐν τῇ τότε ὀπτασίᾳ γεγενῆσθαι.
Kai ho Tryphōn; Ou touto nooumen apo tōn logōn tōn prolelegmenōn, elegen, allʼ hoti angelos men ēn ho ophtheis en phlogi pyros, theos de ho homilōn tǭ Mōsei, hōste kai angelon kai theon, dyo homou ontas, en tę̄ tote optasią gegenēsthai.
And Trypho said, “This is not what we understand from the words quoted, but that it was an angel who appeared in the flame of fire, but God who spoke with Moses; so that both an angel and God, two together, were in that vision.”
Notes and citation
Summary: Trypho holds that an angel appeared and God spoke.
Cite (SBL): Justin, Dial. 60.1 (Archambault 1:278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-60-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
60.2Archambault 1:278–280
Κἀγὼ πάλιν ἀπεκρινάμην· Εἰ καὶ γέγονε τότε, ὦ φίλοι, ὡς καὶ ἄγγελον καὶ θεὸν ὁμοῦ ἐν τῇ ὀπτασίᾳ τῇ τῷ Μωσεῖ γενομένῃ ὑπάρξαι, ὡς καὶ ἀποδέδεικται ὑμῖν διὰ τῶν προγεγραμμένων λόγων, οὐχ ὁ ποιητὴς τῶν ὅλων ἔσται θεὸς ὁ τῷ Μωσεῖ εἰπὼν αὐτὸν εἶναι θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ, ἀλλʼ ὁ ἀποδειχθεὶς ὑμῖν ὦφθαι τῷ Ἀβραὰμ καὶ τῷ Ἰακώβ, τῇ τοῦ ποιητοῦ τῶν ὅλων θελήσει ὑπηρετῶν καὶ ἐν τῇ κρίσει τῶν Σοδόμων τῇ βουλῇ αὐτοῦ ὁμοίως ὑπηρετήσας· ὥστε, κἂν ὥς φατε ἔχῃ, ὅτι δύο ἦσαν, καὶ ἄγγελος καὶ θεός, οὐ τὸν ποιητὴν τῶν ὅλων καὶ πατέρα, καταλιπόντα τὰ ὑπὲρ οὐρανὸν ἅπαντα, ἐν ὀλίγῳ γῆς μορίῳ πεφάνθαι πᾶς ὁστισοῦν, κἂν μικρὸν νοῦν ἔχων, τολμήσει εἰπεῖν.
Kagō palin apekrinamēn; Ei kai gegone tote, ō philoi, hōs kai angelon kai theon homou en tę̄ optasią tę̄ tǭ Mōsei genomenę̄ hyparxai, hōs kai apodedeiktai hymin dia tōn progegrammenōn logōn, ouch ho poiētēs tōn holōn estai theos ho tǭ Mōsei eipōn auton einai theon Abraam kai theon Isaak kai theon Iakōb, allʼ ho apodeichtheis hymin ōphthai tǭ Abraam kai tǭ Iakōb, tę̄ tou poiētou tōn holōn thelēsei hypēretōn kai en tę̄ krisei tōn Sodomōn tę̄ boulę̄ autou homoiōs hypēretēsas; hōste, kan hōs phate echę̄, hoti dyo ēsan, kai angelos kai theos, ou ton poiētēn tōn holōn kai patera, kataliponta ta hyper ouranon hapanta, en oligǭ gēs moriǭ pephanthai pas hostisoun, kan mikron noun echōn, tolmēsei eipein.
And I answered again, “Even if it happened then, friends, that both an angel and God were together in the vision given to Moses, as has also been proved to you by the words quoted before, the one who told Moses that he was the God of Abraham and the God of Isaac and the God of Jacob will not be God the Maker of all, but the one who has been proved to you to have appeared to Abraham and to Jacob, serving the will of the Maker of all, and likewise serving his counsel in the judgment of Sodom; so that, even if it is as you say, that there were two, an angel and God, no one at all with even a little sense will dare to say that the Maker and Father of all left everything above heaven and appeared in a little corner of the earth.”
Notes and citation
Summary: Even so, the one who spoke was not the Father, who does not leave heaven to appear in a corner of the earth.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 60.2 (Archambault 1:278–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-60-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
60.3Archambault 1:280
Καὶ ὁ Τρύφων· Ἐπειδὴ ἤδη προαποδέδεικται ὅτι ὁ ὀφθεὶς τῷ Ἀβραὰμ θεὸς καὶ κύριος ὠνομασμένος ὑπὸ κυρίου τοῦ ἐν οὐρανοῖς λαβὼν τὰ ἐπαχθέντα τῇ Σοδόμων γῇ ἐπήγαγε, καὶ νῦν, κἂν ἄγγελος ἦν σὺν τῷ φανέντι τῷ Μωσεῖ θεῷ γεγενημένος, θεόν, τὸν ἀπὸ τῆς βάτου ὁμιλήσαντα τῷ Μωσεῖ, οὐ τὸν ποιητὴν τῶν ὅλων θεὸν νοήσομεν γεγονέναι, ἀλλʼ ἐκεῖνον τὸν καὶ τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ ἀποδειχθέντα πεφανερῶσθαι, ὃς καὶ ἄγγελος τοῦ τῶν ὅλων ποιητοῦ θεοῦ καλεῖται καὶ νοεῖται εἶναι ἐκ τοῦ διαγγέλλειν τοῖς ἀνθρώποις τὰ παρὰ τοῦ πατρὸς καὶ ποιητοῦ τῶν ἁπάντων.
Kai ho Tryphōn; Epeidē ēdē proapodedeiktai hoti ho ophtheis tǭ Abraam theos kai kyrios ōnomasmenos hypo kyriou tou en ouranois labōn ta epachthenta tę̄ Sodomōn gę̄ epēgage, kai nyn, kan angelos ēn syn tǭ phanenti tǭ Mōsei theǭ gegenēmenos, theon, ton apo tēs batou homilēsanta tǭ Mōsei, ou ton poiētēn tōn holōn theon noēsomen gegonenai, allʼ ekeinon ton kai tǭ Abraam kai tǭ Iakōb apodeichthenta pephanerōsthai, hos kai angelos tou tōn holōn poiētou theou kaleitai kai noeitai einai ek tou diangellein tois anthrōpois ta para tou patros kai poiētou tōn hapantōn.
And Trypho said, “Since it has already been proved that the one who appeared to Abraham and is named God and Lord received from the Lord in heaven what was brought on the land of Sodom and brought it, now too, even if an angel was with the God who appeared to Moses, we shall understand that the God who spoke with Moses from the bush was not God the Maker of all, but the one who was shown to have appeared to Abraham and to Jacob, who is also called and understood to be the Angel of God the Maker of all, because he announces to men the things from the Father and Maker of all.”
Notes and citation
Summary: Trypho concedes that the God of the bush is the one who appeared to Abraham and Jacob.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τῷ Μωσεὶ θεῷ → τῷ Μωσεῖ θεῷ.
Topics: Trinity
Cite (SBL): Justin, Dial. 60.3 (Archambault 1:280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-60-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
60.4Archambault 1:280–282
Κἀγὼ πάλιν· Ἤδη μέντοι, ὦ Τρύφων, ἀποδείξω ὅτι πρὸς τῇ Μωσέως ὀπτασίᾳ αὐτὸς οὗτος μόνος, καὶ ἄγγελος καλούμενος καὶ θεὸς ὑπάρχων, ὤφθη καὶ προσωμίλησε τῷ Μωσεῖ. Οὕτως γὰρ ἔφη ὁ λόγος· Ὤφθη δὲ αὐτῷ ἄγγελος κυρίου ἐν πυρὶ φλογὸς ἐκ βάτου· καὶ ὁρᾷ ὅτι ὁ βάτος καίεται πυρί, ὁ δὲ βάτος οὐ κατεκαίετο. Ὁ δὲ Μωσῆς εἶπε· Παρελθὼν ὄψομαι τὸ ὅραμα τοῦτο τὸ μέγα, ὅτι οὐ κατακαίεται ὁ βάτος. Ὡς δʼ εἶδε κύριος ὅτι προσάγει ἰδεῖν, ἐκάλεσεν αὐτὸν κύριος ἐκ τῆς βάτου.
Kagō palin; Ēdē mentoi, ō Tryphōn, apodeixō hoti pros tę̄ Mōseōs optasią autos houtos monos, kai angelos kaloumenos kai theos hyparchōn, ōphthē kai prosōmilēse tǭ Mōsei. Houtōs gar ephē ho logos; Ōphthē de autǭ angelos kyriou en pyri phlogos ek batou; kai horą hoti ho batos kaietai pyri, ho de batos ou katekaieto. Ho de Mōsēs eipe; Parelthōn opsomai to horama touto to mega, hoti ou katakaietai ho batos. Hōs dʼ eide kyrios hoti prosagei idein, ekalesen auton kyrios ek tēs batou.
And I again said, “Now, Trypho, I will prove that in the vision of Moses this same one alone, who is called Angel and is God, appeared and spoke to Moses. For the word says thus: ‘And the angel of the Lord appeared to him in a flame of fire from the bush; and he sees that the bush is burning with fire, but the bush was not consumed. And Moses said: I will go over and see this great sight, why the bush is not burned up. And when the Lord saw that he was coming near to see, the Lord called him from the bush.’
Exod 3:2 (quotation, high confidence) · Exod 3:3 (quotation, high confidence) · Exod 3:4 (quotation, high confidence)
Notes and citation
Summary: Exod 3:2–4: the angel of the Lord and the Lord are the same.
Topics: Christology
Cite (SBL): Justin, Dial. 60.4 (Archambault 1:280–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-60-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
60.5Archambault 1:282
Ὃν οὖν τρόπον τὸν τῷ Ἰακὼβ ὀφθέντα κατὰ τοὺς ὕπνους ἄγγελον ὁ λόγος λέγει, εἶτα αὐτὸν τὸν ὀφθέντα κατὰ τοὺς ὕπνους ἄγγελον εἰρηκέναι αὐτῷ, ὅτι Ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ὅτε ἀπεδίδρασκες ἀπὸ προσώπου Ἠσαῦ τοῦ ἀδελφοῦ σου, καὶ ἐπὶ τοῦ Ἀβραὰμ ἐν τῇ κρίσει τῶν Σοδόμων κύριον παρὰ κυρίου τοῦ ἐν τοῖς οὐρανοῖς τὴν κρίσιν ἐπενηνοχέναι ἔφη, οὕτως καὶ ἐνταῦθα ὁ λόγος, λέγων ἄγγελον κυρίου ὦφθαι τῷ Μωσεῖ καὶ μετέπειτα κύριον αὐτὸν ὄντα καὶ θεὸν σημαίνων, τὸν αὐτὸν λέγει ὃν καὶ διὰ πολλῶν τῶν λελεγμένων ὑπηρετοῦντα τῷ ὑπὲρ κόσμον θεῷ, ὑπὲρ ὃν ἄλλος οὐκ ἔστι, σημαίνει.
Hon oun tropon ton tǭ Iakōb ophthenta kata tous hypnous angelon ho logos legei, eita auton ton ophthenta kata tous hypnous angelon eirēkenai autǭ, hoti Egō eimi ho theos ho ophtheis soi hote apedidraskes apo prosōpou Ēsau tou adelphou sou, kai epi tou Abraam en tę̄ krisei tōn Sodomōn kyrion para kyriou tou en tois ouranois tēn krisin epenēnochenai ephē, houtōs kai entautha ho logos, legōn angelon kyriou ōphthai tǭ Mōsei kai metepeita kyrion auton onta kai theon sēmainōn, ton auton legei hon kai dia pollōn tōn lelegmenōn hypēretounta tǭ hyper kosmon theǭ, hyper hon allos ouk esti, sēmainei.
“As, then, the word calls the one who appeared to Jacob in his sleep an angel, and then says that the same angel who appeared in his sleep said to him, ‘I am the God who appeared to you when you fled from the face of Esau your brother’; and in the case of Abraham, in the judgment of Sodom, it said that the Lord brought the judgment from the Lord who is in the heavens; so here too the word, saying that the angel of the Lord appeared to Moses, and afterward indicating that he is Lord and God, speaks of the same one whom it indicates through many of the passages quoted as serving the God above the world, above whom there is no other.
Gen 35:7 (allusion, high confidence) · Gen 19:24 (allusion, high confidence) · Exod 3:2 (allusion, high confidence)
Notes and citation
Summary: In each case the “angel” is also Lord and God, serving the Father.
Notes on the original text
- Digital text corrected (a phrase is repeated in the digital text (dittography); the repeat is removed): τῶν λελεγμένων, τὸν αὐτὸν λέγει ὃν καὶ διὰ πολλῶν τῶν λελεγμένων ὑπηρετοῦντα → τῶν λελεγμένων ὑπηρετοῦντα.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 60.5 (Archambault 1:282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-60-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 61
61.1Archambault 1:282–284
Μαρτύριον δὲ καὶ ἄλλο ὑμῖν, ὦ φίλοι, ἔφην, ἀπὸ τῶν γραφῶν δώσω, ὅτι ἀρχὴν πρὸ πάντων τῶν κτισμάτων ὁ θεὸς γεγέννηκε δύναμίν τινα ἐξ ἑαυτοῦ λογικήν, ἥτις καὶ δόξα κυρίου ὑπὸ τοῦ πνεύματος τοῦ ἁγίου καλεῖται, ποτὲ δὲ υἱὸς, ποτὲ δὲ σοφία, ποτὲ δὲ ἄγγελος, ποτὲ δὲ θεός, ποτὲ δὲ κύριος καὶ λόγος, ποτὲ δὲ ἀρχιστράτηγον ἑαυτὸν λέγει, ἐν ἀνθρώπου μορφῇ φανέντα τῷ τοῦ Ναυῆ Ἰησοῦ· ἔχει γὰρ πάντα προσονομάζεσθαι ἔκ τε τοῦ ὑπηρετεῖν τῷ πατρικῷ βουλήματι καὶ ἐκ τοῦ ἀπὸ τοῦ πατρὸς θελήσει γεγεννῆσθαι.
Martyrion de kai allo hymin, ō philoi, ephēn, apo tōn graphōn dōsō, hoti archēn pro pantōn tōn ktismatōn ho theos gegennēke dynamin tina ex heautou logikēn, hētis kai doxa kyriou hypo tou pneumatos tou hagiou kaleitai, pote de huios, pote de sophia, pote de angelos, pote de theos, pote de kyrios kai logos, pote de archistratēgon heauton legei, en anthrōpou morphę̄ phanenta tǭ tou Nauē Iēsou; echei gar panta prosonomazesthai ek te tou hypēretein tǭ patrikǭ boulēmati kai ek tou apo tou patros thelēsei gegennēsthai.
“I will give you another testimony from the Scriptures, friends,” I said, “that God begot before all creatures a Beginning, a certain rational Power from himself, who is called by the Holy Spirit now the Glory of the Lord, now Son, now Wisdom, now Angel, now God, now Lord and Word; and he calls himself Captain when he appeared in human form to Joshua the son of Nun. For he can be called by all these names from his serving the Father's will and from his having been begotten of the Father by his will.
Prov 8:22 (echo, high confidence) · Josh 5:14 (allusion, high confidence) · Col 1:15 (echo, medium confidence)
Notes and citation
Summary: Before all creation God begot from himself a rational Power, called Glory, Son, Wisdom, Angel, God, Lord, Word, and Captain.
- A central passage of Justin's Logos theology. “Beginning” (ἀρχή) echoes Prov 8:22; “by his will” anticipates later debates over whether the Son's generation is by will or by nature.
Topics: Christology, Trinity
Cite (SBL): Justin, Dial. 61.1 (Archambault 1:282–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-61-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
61.2Archambault 1:284–286
Ἀλλʼ οὐ τοιοῦτον ὁποῖον καὶ ἐφʼ ἡμῶν γινόμενον ὁρῶμεν; Λόγον γάρ τινα προβάλλοντες, λόγον γεννῶμεν, οὐ κατὰ ἀποτομήν, ὡς ἐλαττωθῆναι τὸν ἐν ἡμῖν λόγον, προβαλλόμενοι. Καὶ ὁποῖον ἐπὶ πυρὸς ὁρῶμεν ἄλλο γινόμενον, οὐκ ἐλαττουμένου ἐκείνου ἐξ οὗ ἡ ἄναψις γέγονεν, ἀλλὰ τοῦ αὐτοῦ μένοντος, καὶ τὸ ἐξ αὐτοῦ ἀναφθὲν καὶ αὐτὸ ὃν φαίνεται, οὐκ ἐλαττῶσαν ἐκεῖνο ἐξ οὗ ἀνήφθη.
Allʼ ou toiouton hopoion kai ephʼ hēmōn ginomenon horōmen? Logon gar tina proballontes, logon gennōmen, ou kata apotomēn, hōs elattōthēnai ton en hēmin logon, proballomenoi. Kai hopoion epi pyros horōmen allo ginomenon, ouk elattoumenou ekeinou ex hou hē anapsis gegonen, alla tou autou menontos, kai to ex autou anaphthen kai auto hon phainetai, ouk elattōsan ekeino ex hou anēphthē.
“But do we not see something like this happening among ourselves too? For when we put forth a word, we beget a word, not by cutting off, so that the word in us is lessened by putting it forth. And as we see in the case of fire another fire coming into being, the one from which it was kindled not being lessened, but remaining the same; and what is kindled from it is seen to exist itself, not lessening that from which it was kindled.
Notes and citation
Summary: As a word is spoken without diminishing the mind, and fire kindles fire without loss, so the Son is begotten without division of the Father.
- The analogy of fire from fire anticipates the Nicene phrase “light from light.”
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 61.2 (Archambault 1:284–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-61-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
61.3Archambault 1:286–288
Μαρτυρήσει δέ μοι ὁ λόγος τῆς σοφίας, αὐτὸς ὢν οὗτος ὁ θεὸς ἀπὸ τοῦ πατρὸς τῶν ὅλων γεννηθείς, καὶ λόγος καὶ σοφία καὶ δύναμις καὶ δόξα τοῦ γεννήσαντος ὑπάρχων, καὶ διὰ Σολομῶνος φήσαντος ταῦτα· Ἐὰν ἀναγγείλω ὑμῖν τὰ καθʼ ἡμέραν γινόμενα, μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι. Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ, πρὸ τοῦ τὴν γῆν ποιῆσαι καὶ πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι, πρὸ τοῦ τὰς πηγὰς προελθεῖν τῶν ὑδάτων, πρὸ τοῦ τὰ ὄρη ἑδρασθῆναι· πρὸ δὲ πάντων τῶν βουνῶν γεννᾷ με.
Martyrēsei de moi ho logos tēs sophias, autos ōn houtos ho theos apo tou patros tōn holōn gennētheis, kai logos kai sophia kai dynamis kai doxa tou gennēsantos hyparchōn, kai dia Solomōnos phēsantos tauta; Ean anangeilō hymin ta kathʼ hēmeran ginomena, mnēmoneusō ta ex aiōnos arithmēsai. Kyrios ektise me archēn hodōn autou eis erga autou. Pro tou aiōnos ethemeliōse me, en archę̄, pro tou tēn gēn poiēsai kai pro tou tas abyssous poiēsai, pro tou tas pēgas proelthein tōn hydatōn, pro tou ta orē hedrasthēnai; pro de pantōn tōn bounōn genną me.
“And the Word of Wisdom will testify for me, he himself being this God begotten from the Father of all, and being Word and Wisdom and Power and Glory of the one who begot him, and speaking through Solomon thus: ‘If I declare to you the things that happen day by day, I will remember to recount the things from eternity. The Lord created me the beginning of his ways for his works. Before the age he founded me, in the beginning, before he made the earth and before he made the depths, before the springs of the waters came forth, before the mountains were settled; and before all the hills he begets me.
Prov 8:21 (quotation, high confidence) · Prov 8:22 (quotation, high confidence) · Prov 8:23 (quotation, high confidence) · Prov 8:24 (quotation, high confidence) · Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Prov 8:21–25: Wisdom begotten before all things.
- “The Lord created me” (ἔκτισε): the LXX of Prov 8:22, later central to the Arian controversy. Justin uses it alongside “begets me.”
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 61.3 (Archambault 1:286–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-61-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
61.4Archambault 1:288
Ὁ θεὸς ἐποίησε χώραν καὶ ἀοίκητον καὶ ἄκρα οἰκούμενα ὑπʼ οὐρανόν. Ἡνίκα ἡτοίμαζε τὸν οὐρανόν, συμπαρήμην αὐτῷ· καὶ ὅτε ἀφώριζε τὸν αὐτοῦ θρόνον ἐπʼ ἀνέμων, ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη καὶ ὡς ἀσφαλεῖς ἐποίει πηγὰς ἀβύσσου, ἡνίκα ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς, ἤμην παρʼ αὐτῷ ἁρμόζουσα. Ἐγὼ ἤμην ᾗ προσέχαιρε· καθʼ ἡμέραν δὲ εὐφραινόμην ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ, ὅτι εὐφραίνετο τὴν οἰκουμένην συντελέσας, καὶ εὐφραίνετο ἐν υἱοῖς ἀνθρώπων.
Ho theos epoiēse chōran kai aoikēton kai akra oikoumena hypʼ ouranon. Hēnika hētoimaze ton ouranon, symparēmēn autǭ; kai hote aphōrize ton autou thronon epʼ anemōn, hēnika ischyra epoiei ta anō nephē kai hōs asphaleis epoiei pēgas abyssou, hēnika ischyra epoiei ta themelia tēs gēs, ēmēn parʼ autǭ harmozousa. Egō ēmēn hę̄ prosechaire; kathʼ hēmeran de euphrainomēn en prosōpǭ autou en panti kairǭ, hoti euphraineto tēn oikoumenēn syntelesas, kai euphraineto en huiois anthrōpōn.
“‘God made the land both uninhabited and the inhabited heights under heaven. When he prepared the heaven, I was with him; and when he set apart his throne upon the winds, when he made the clouds above strong, and when he made the springs of the deep secure, when he made the foundations of the earth strong, I was beside him, setting things in order. I was the one in whom he rejoiced; and daily I was glad in his presence at all times, because he rejoiced when he had completed the world, and rejoiced in the sons of men.
Prov 8:26 (quotation, high confidence) · Prov 8:27 (quotation, high confidence) · Prov 8:28 (quotation, high confidence) · Prov 8:29 (quotation, high confidence) · Prov 8:30 (quotation, high confidence) · Prov 8:31 (quotation, high confidence)
Notes and citation
Summary: Prov 8:26–31.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong diacritic); punctuation slip in the digital text): ἤμην ᾖ προσέχαιρε → ἤμην ᾗ προσέχαιρε; συντελέσας καὶ, εὐφραίνετο → συντελέσας, καὶ εὐφραίνετο.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 61.4 (Archambault 1:288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-61-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
61.5Archambault 1:288–290
Νῦν οὖν, υἱέ, ἄκουέ μου. Μακάριος ἀνὴρ ὃς εἰσακούσεταί μου, καὶ ἄνθρωπος ὃς τὰς ὁδούς μου φυλάξει, ἀγρυπνῶν ἐπʼ ἐμαῖς θύραις καθʼ ἡμέραν, τηρῶν σταθμοὺς ἐμῶν εἰσόδων· αἱ γὰρ ἔξοδοί μου ἔξοδοι ζωῆς, καὶ ἡτοίμασται θέλησις παρὰ κυρίου. Οἱ δὲ εἰς ἐμὲ ἁμαρτάνοντες ἀσεβοῦσιν εἰς τὰς ἑαυτῶν ψυχάς, καὶ οἱ μισοῦντές με ἀγαπῶσι θάνατον.
Nyn oun, huie, akoue mou. Makarios anēr hos eisakousetai mou, kai anthrōpos hos tas hodous mou phylaxei, agrypnōn epʼ emais thyrais kathʼ hēmeran, tērōn stathmous emōn eisodōn; hai gar exodoi mou exodoi zōēs, kai hētoimastai thelēsis para kyriou. Hoi de eis eme hamartanontes asebousin eis tas heautōn psychas, kai hoi misountes me agapōsi thanaton.
“‘Now therefore, son, listen to me. Blessed is the man who will listen to me, and the person who will keep my ways, watching daily at my doors, keeping the posts of my entrances; for my ways out are ways out of life, and favor is prepared from the Lord. But those who sin against me act impiously against their own souls, and those who hate me love death.’
Prov 8:32 (quotation, high confidence) · Prov 8:34 (quotation, high confidence) · Prov 8:35 (quotation, high confidence) · Prov 8:36 (quotation, high confidence)
Notes and citation
Summary: Prov 8:32–36.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 61.5 (Archambault 1:288–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-61-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 62
62.1Archambault 1:290
Καὶ τοῦτο αὐτό, ὦ φίλοι, εἶπε καὶ διὰ Μωσέως ὁ τοῦ θεοῦ λόγος, μηνύων ἡμῖν ὃν ἐδήλωσε τὸν θεὸν λέγειν τούτῳ αὐτῷ τῷ νοήματι ἐπὶ τῆς ποιήσεως τοῦ ἀνθρώπου, λέγων ταῦτα· Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν· καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς. Καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατʼ εἰκόνα θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. Καὶ εὐλόγησεν ὁ θεὸς αὐτοὺς λέγων· Αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς.
Kai touto auto, ō philoi, eipe kai dia Mōseōs ho tou theou logos, mēnyōn hēmin hon edēlōse ton theon legein toutǭ autǭ tǭ noēmati epi tēs poiēseōs tou anthrōpou, legōn tauta; Poiēsōmen anthrōpon katʼ eikona hēmeteran kai kathʼ homoiōsin; kai archetōsan tōn ichthyōn tēs thalassēs kai tōn peteinōn tou ouranou kai tōn ktēnōn kai pasēs tēs gēs kai pantōn tōn herpetōn tōn herpontōn epi tēs gēs. Kai epoiēsen ho theos ton anthrōpon, katʼ eikona theou epoiēsen auton; arsen kai thēly epoiēsen autous. Kai eulogēsen ho theos autous legōn; Auxanesthe kai plēthynesthe kai plērōsate tēn gēn kai katakyrieusate autēs.
“And the Word of God said this very thing through Moses too, friends, indicating to us that God spoke in this same sense to the one he pointed to, at the making of man, saying this: ‘Let us make man after our image and likeness; and let them rule over the fish of the sea and the birds of the air and the cattle and all the earth and all the creeping things that creep on the earth. And God made man; after the image of God he made him; male and female he made them. And God blessed them, saying: Increase and multiply and fill the earth and have dominion over it.’
Gen 1:26 (quotation, high confidence) · Gen 1:27 (quotation, high confidence) · Gen 1:28 (quotation, high confidence)
Notes and citation
Summary: “Let us make man” (Gen 1:26–28) shows God speaking to another.
Topics: Trinity, Scripture and canon
Cite (SBL): Justin, Dial. 62.1 (Archambault 1:290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-62-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
62.2Archambault 1:290–292
Καὶ ὅπως μή, ἀλλάσσοντες τοὺς προλελεγμένους λόγους, ἐκεῖνα λέγητε ἃ οἱ διδάσκαλοι ὑμῶν λέγουσιν, ἢ ὅτι πρὸς ἑαυτὸν ἔλεγεν ὁ θεὸς Ποιήσωμεν, ὁποῖον καὶ ἡμεῖς μέλλοντές τι ποιεῖν πολλάκις πρὸς ἑαυτοὺς λέγομεν Ποιήσωμεν, ἢ ὅτι πρὸς τὰ στοιχεῖα, τουτέστι τὴν γῆν καὶ τὰ ἄλλα ὁμοίως, ἐξ ὧν νοοῦμεν τὸν ἄνθρωπον γεγονέναι, θεὸν εἰρηκέναι Ποιήσωμεν, λόγους τοὺς εἰρημένους ὑπʼ αὐτοῦ τοῦ Μωσέως πάλιν ἱστορήσω, ἐξ ὧν ἀναμφιλέκτως πρός τινα, καὶ ἀριθμῷ ὄντα ἕτερον καὶ λογικὸν ὑπάρχοντα, ὡμιληκέναι αὐτὸν ἐπιγνῶναι ἔχομεν.
Kai hopōs mē, allassontes tous prolelegmenous logous, ekeina legēte ha hoi didaskaloi hymōn legousin, ē hoti pros heauton elegen ho theos Poiēsōmen, hopoion kai hēmeis mellontes ti poiein pollakis pros heautous legomen Poiēsōmen, ē hoti pros ta stoicheia, toutesti tēn gēn kai ta alla homoiōs, ex hōn nooumen ton anthrōpon gegonenai, theon eirēkenai Poiēsōmen, logous tous eirēmenous hypʼ autou tou Mōseōs palin historēsō, ex hōn anamphilektōs pros tina, kai arithmǭ onta heteron kai logikon hyparchonta, hōmilēkenai auton epignōnai echomen.
“And so that you may not change the words just quoted and say what your teachers say, either that God said ‘Let us make’ to himself, as we too often say ‘Let us make’ to ourselves when we are about to make something, or that God said ‘Let us make’ to the elements, that is, the earth and the others likewise, of which we understand man to have been made, I will recount again the words spoken by Moses himself, from which we can know beyond dispute that he conversed with someone who was numerically distinct and rational.
Notes and citation
Summary: Justin rejects the explanations that God spoke to himself or to the elements.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): Καὶ ὄπως μή → Καὶ ὅπως μή.
Topics: Trinity
Cite (SBL): Justin, Dial. 62.2 (Archambault 1:290–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-62-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
62.3Archambault 1:292
Εἰσὶ δὲ οἱ λόγοι οὗτοι· Καὶ εἶπεν ὁ θεός· Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν τοῦ γινώσκειν καλὸν καὶ πονηρόν. Οὐκοῦν εἰπὼν Ὡς εἷς ἐξ ἡμῶν, καὶ ἀριθμὸν τῶν ἀλλήλοις συνόντων, καὶ τὸ ἐλάχιστον δύο μεμήνυκεν. Οὐ γὰρ ὅπερ ἡ παρʼ ὑμῖν λεγομένη αἵρεσις δογματίζει φαίην ἂν ἐγὼ ἀληθὲς εἶναι, ἢ οἱ ἐκείνης διδάσκαλοι ἀποδεῖξαι δύνανται ὅτι ἀγγέλοις ἔλεγεν ἢ ὅτι ἀγγέλων ποίημα ἦν τὸ σῶμα τὸ ἀνθρώπειον.
Eisi de hoi logoi houtoi; Kai eipen ho theos; Idou Adam gegonen hōs heis ex hēmōn tou ginōskein kalon kai ponēron. Oukoun eipōn Hōs heis ex hēmōn, kai arithmon tōn allēlois synontōn, kai to elachiston dyo memēnyken. Ou gar hoper hē parʼ hymin legomenē hairesis dogmatizei phaiēn an egō alēthes einai, ē hoi ekeinēs didaskaloi apodeixai dynantai hoti angelois elegen ē hoti angelōn poiēma ēn to sōma to anthrōpeion.
“These are the words: ‘And God said: Behold, Adam has become as one of us, to know good and evil.’ By saying ‘as one of us,’ then, he has indicated a number of those who are together with one another, and at least two. For I would not say that what the heresy among you teaches is true, nor can its teachers prove that he spoke to angels, or that the human body was the work of angels.
Gen 3:22 (quotation, high confidence)
Notes and citation
Summary: Gen 3:22, “one of us,” indicates at least two; not angels, as some teach.
- “The heresy among you”: a Jewish group (or perhaps Gnostics) who taught that angels made the human body.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): γέγονεν ὡς εἶς ἐξ ἡμῶν → γέγονεν ὡς εἷς ἐξ ἡμῶν; εἰπὼν Ὡς εἶς ἐξ ἡμῶν → εἰπὼν Ὡς εἷς ἐξ ἡμῶν.
Cite (SBL): Justin, Dial. 62.3 (Archambault 1:292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-62-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
62.4Archambault 1:292–294
Ἀλλὰ τοῦτο τὸ τῷ ὄντι ἀπὸ τοῦ πατρὸς προβληθὲν γέννημα πρὸ πάντων τῶν ποιημάτων συνῆν τῷ πατρί, καὶ τούτῳ ὁ πατὴρ προσομιλεῖ, ὡς ὁ λόγος διὰ τοῦ Σολομῶνος ἐδήλωσεν, ὅτι καὶ ἀρχὴ πρὸ πάντων τῶν ποιημάτων τοῦτʼ αὐτὸ καὶ γέννημα ὑπὸ τοῦ θεοῦ ἐγεγέννητο, ὃ σοφία διὰ Σολομῶνος καλεῖται, καὶ διʼ ἀποκαλύψεως τῆς γεγενημένης Ἰησοῦ τῷ τοῦ Ναυῆ τοῦτο αὐτὸ εἰπόντος. Ἵνα δὲ καὶ ἐκ τούτων φανερὸν ὑμῖν γένηται ὃ λέγω, ἀκούσατε καὶ τῶν ἀπὸ τοῦ βιβλίου Ἰησοῦ.
Alla touto to tǭ onti apo tou patros problēthen gennēma pro pantōn tōn poiēmatōn synēn tǭ patri, kai toutǭ ho patēr prosomilei, hōs ho logos dia tou Solomōnos edēlōsen, hoti kai archē pro pantōn tōn poiēmatōn toutʼ auto kai gennēma hypo tou theou egegennēto, ho sophia dia Solomōnos kaleitai, kai diʼ apokalypseōs tēs gegenēmenēs Iēsou tǭ tou Nauē touto auto eipontos. Hina de kai ek toutōn phaneron hymin genētai ho legō, akousate kai tōn apo tou bibliou Iēsou.
“But this Offspring, truly put forth from the Father before all things made, was with the Father, and with him the Father converses, as the word through Solomon showed, that this very one was both the Beginning before all things made and was begotten as Offspring by God, who is called Wisdom through Solomon; and through the revelation made to Joshua the son of Nun, he said the same thing. And so that what I say may become plain to you from these too, hear also the words from the book of Joshua.
Notes and citation
Summary: The Offspring begotten before creation is the one the Father addresses.
Topics: Christology, Trinity
Cite (SBL): Justin, Dial. 62.4 (Archambault 1:292–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-62-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
62.5Archambault 1:294–296
Ἔστι δὲ ταῦτα· Καὶ ἐγένετο ὡς ἦν Ἰησοῦς ἐν Ἱεριχώ, ἀναβλέψας τοῖς ὀφθαλμοῖς ὁρᾷ ἄνθρωπον ἑστηκότα κατέναντι αὐτοῦ. Καὶ προσελθὼν ὁ Ἰησοῦς εἶπεν αὐτῷ· Ἡμέτερος εἶ ἢ τῶν ὑπεναντίων; Καὶ εἶπεν αὐτῷ· Ἐγὼ ἀρχιστράτηγος δυνάμεως κυρίου, νῦν παραγέγονα. Καὶ Ἰησοῦς ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τῆς γῆς, καὶ εἶπεν αὐτῷ· Δέσποτα, τί προστάσσεις τῷ σῷ οἰκέτῃ; Καὶ λέγει ὁ ἀρχιστράτηγος κυρίου πρὸς Ἰησοῦν· Λῦσαι τὰ ὑποδήματα τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐφʼ οὗ ἕστηκας, γῆ ἁγία ἐστί. Καὶ ἡ Ἱεριχὼ συγκεκλεισμένη ἦν καὶ ὠχυρωμένη, καὶ οὐδεὶς ἐξ αὐτῆς ἐξεπορεύετο. Καὶ εἶπε κύριος πρὸς Ἰησοῦν· Ἰδοὺ παραδίδωμί σοι τὴν Ἱεριχὼ ὑποχείριον καὶ τὸν βασιλέα αὐτῆς τὸν ἐν αὐτῇ, δυνατοὺς ὄντας ἰσχύϊ.
Esti de tauta; Kai egeneto hōs ēn Iēsous en Hierichō, anablepsas tois ophthalmois horą anthrōpon hestēkota katenanti autou. Kai proselthōn ho Iēsous eipen autǭ; Hēmeteros ei ē tōn hypenantiōn? Kai eipen autǭ; Egō archistratēgos dynameōs kyriou, nyn paragegona. Kai Iēsous epesen epi prosōpon epi tēs gēs, kai eipen autǭ; Despota, ti prostasseis tǭ sǭ oiketę̄? Kai legei ho archistratēgos kyriou pros Iēsoun; Lysai ta hypodēmata tōn podōn sou; ho gar topos, ephʼ hou hestēkas, gē hagia esti. Kai hē Hierichō synkekleismenē ēn kai ōchyrōmenē, kai oudeis ex autēs exeporeueto. Kai eipe kyrios pros Iēsoun; Idou paradidōmi soi tēn Hierichō hypocheirion kai ton basilea autēs ton en autę̄, dynatous ontas ischyï.
“They are these: ‘And it came to pass, when Joshua was at Jericho, that he lifted up his eyes and saw a man standing before him. And Joshua went to him and said: Are you ours or of our adversaries? And he said to him: I am the captain of the host of the Lord; I have now come. And Joshua fell on his face on the ground and said to him: Master, what do you command your servant? And the captain of the Lord says to Joshua: Loose the sandals from your feet; for the place on which you stand is holy ground. And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Joshua: Behold, I give into your hand Jericho and its king who is in it, mighty men of valor.’”
Josh 5:13 (quotation, high confidence) · Josh 5:14 (quotation, high confidence) · Josh 5:15 (quotation, high confidence) · Josh 6:1 (quotation, high confidence) · Josh 6:2 (quotation, high confidence)
Notes and citation
Summary: Josh 5:13–6:2: the captain of the Lord's host.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong ending)): ἐπὶ τῆς γῆν → ἐπὶ τῆς γῆς.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 62.5 (Archambault 1:294–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-62-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 63
63.1Archambault 1:296
Καὶ ὁ Τρύφων· Ἰσχυρῶς καὶ διὰ πολλῶν δείκνυταί σοι τοῦτο, φίλε, ἔφη. Λοιπὸν οὖν καὶ ὅτι οὗτος διὰ τῆς παρθένου ἄνθρωπος γεννηθῆναι κατὰ τὴν τοῦ πατρὸς αὐτοῦ βούλησιν ὑπέμεινεν ἀπόδειξον καὶ σταυρωθῆναι καὶ ἀποθανεῖν· δήλου δὲ καὶ ὅτι μετὰ ταῦτα ἀναστὰς ἀνελήλυθεν εἰς τὸν οὐρανόν.
Kai ho Tryphōn; Ischyrōs kai dia pollōn deiknytai soi touto, phile, ephē. Loipon oun kai hoti houtos dia tēs parthenou anthrōpos gennēthēnai kata tēn tou patros autou boulēsin hypemeinen apodeixon kai staurōthēnai kai apothanein; dēlou de kai hoti meta tauta anastas anelēlythen eis ton ouranon.
And Trypho said, “This has been proved by you strongly and from many passages, friend. It remains, then, for you to prove that he consented to be born a man through the Virgin according to the will of his Father, and to be crucified and die; and show too that after this he rose and went up into heaven.”
Notes and citation
Summary: Trypho asks proof of the virgin birth, death, resurrection, and ascension.
Topics: Christology
Cite (SBL): Justin, Dial. 63.1 (Archambault 1:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-63-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
63.2Archambault 1:296
Κἀγὼ ἀπεκρινάμην· Ἤδη καὶ τοῦτο ἀποδέδεικταί μοι, ὦ ἄνδρες, ἐν τοῖς προανιστορημένοις λόγοις τῶν προφητειῶν, οὓς διʼ ὑμᾶς πάλιν ἀναμιμνησκόμενος καὶ ἐξηγούμενος πειράσομαι καὶ εἰς τὴν περὶ τούτου συγκατάθεσιν ἀγαγεῖν ὑμᾶς. Ὁ γοῦν λόγος ὃν ἔφη Ἡσαΐας· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ· οὐ δοκεῖ σοι λελέχθαι ὡς οὐκ ἐξ ἀνθρώπων ἔχοντος τὸ γένος τοῦ διὰ τὰς ἀνομίας τοῦ λαοῦ εἰς θάνατον παραδεδόσθαι εἰρημένου ὑπὸ τοῦ θεοῦ; Περὶ οὗ καὶ Μωσῆς τοῦ αἵματος, ὡς προέφην, αἵματι σταφυλῆς, ἐν παραβολῇ εἰπών, τὴν στολὴν αὐτοῦ πλυνεῖν ἔφη, ὡς τοῦ αἵματος αὐτοῦ οὐκ ἐξ ἀνθρωπείου σπέρματος γεγεννημένου ἀλλʼ ἐκ θελήματος θεοῦ.
Kagō apekrinamēn; Ēdē kai touto apodedeiktai moi, ō andres, en tois proanistorēmenois logois tōn prophēteiōn, hous diʼ hymas palin anamimnēskomenos kai exēgoumenos peirasomai kai eis tēn peri toutou synkatathesin agagein hymas. Ho goun logos hon ephē Hēsaïas; Tēn genean autou tis diēgēsetai? Hoti airetai apo tēs gēs hē zōē autou; ou dokei soi lelechthai hōs ouk ex anthrōpōn echontos to genos tou dia tas anomias tou laou eis thanaton paradedosthai eirēmenou hypo tou theou? Peri hou kai Mōsēs tou haimatos, hōs proephēn, haimati staphylēs, en parabolę̄ eipōn, tēn stolēn autou plynein ephē, hōs tou haimatos autou ouk ex anthrōpeiou spermatos gegennēmenou allʼ ek thelēmatos theou.
And I answered, “This too has already been proved by me, sirs, in the words of the prophecies recounted before, which I will try to recall and explain again for your sake, to bring you to agreement about this. The word, then, which Isaiah spoke: ‘Who shall declare his generation? For his life is taken away from the earth,’ does it not seem to you to be said as of one whose descent is not from men, who is said by God to be handed over to death because of the transgressions of the people? Of whose blood Moses too, as I said before, speaking in a parable, said that he would wash his robe in the blood of the grape, as though his blood were not begotten of human seed but of the will of God.
Isa 53:8 (quotation, high confidence) · Gen 49:11 (allusion, high confidence) · John 1:13 (echo, medium confidence)
Notes and citation
Summary: Isaiah's “who shall declare his generation?” and Jacob's “blood of the grape” show his non-human origin.
Notes on the original text
- Digital text corrected (digitization slip (word split)): πειρά σομαι → πειράσομαι.
Topics: Christology
Cite (SBL): Justin, Dial. 63.2 (Archambault 1:296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-63-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
63.3Archambault 1:296–298
Καὶ τὰ ὑπὸ Δαυῒδ εἰρημένα· Ἐν ταῖς λαμπρότησι τῶν ἁγίων σου, ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. Ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται· Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ· οὐ σημαίνει ὑμῖν ὅτι ἄνωθεν καὶ διὰ γαστρὸς ἀνθρωπείας ὁ θεὸς καὶ πατὴρ τῶν ὅλων γεννᾶσθαι αὐτὸν ἔμελλε;
Kai ta hypo Dauïd eirēmena; En tais lamprotēsi tōn hagiōn sou, ek gastros pro heōsphorou egennēsa se. Ōmose kyrios kai ou metamelēthēsetai; Sy hiereus eis ton aiōna kata tēn taxin Melchisedek; ou sēmainei hymin hoti anōthen kai dia gastros anthrōpeias ho theos kai patēr tōn holōn gennasthai auton emelle?
“And the words spoken by David: ‘In the splendors of your saints, from the womb before the morning star I begot you. The Lord has sworn and will not repent: You are a priest forever after the order of Melchizedek,’ do they not indicate to you that from of old and through a human womb the God and Father of all was to beget him?
Ps 110:3 (109:3 LXX) (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 110:3–4 speaks of his birth from a womb.
Topics: Christology
Cite (SBL): Justin, Dial. 63.3 (Archambault 1:296–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-63-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
63.4Archambault 1:298–300
Καὶ ἐν ἑτέροις εἰπών, τοῖς καὶ αὐτοῖς προλελεγμένοις· Ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε, ὁ θεός, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. Σμύρναν καὶ στακτὴν καὶ κασσίαν ἀπὸ τῶν ἱματίων σου, ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν εὔφρανάν σε. Θυγατέρες βασιλέων ἐν τῇ τιμῇ σου· παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλμένη. Ἄκουσον, θύγατερ, καὶ ἴδε καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου· καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου, ὅτι αὐτός ἐστι κύριός σου, καὶ προσκυνήσεις αὐτῷ.
Kai en heterois eipōn, tois kai autois prolelegmenois; Ho thronos sou, ho theos, eis ton aiōna tou aiōnos; rhabdos euthytētos hē rhabdos tēs basileias sou. Ēgapēsas dikaiosynēn kai emisēsas anomian; dia touto echrise se, ho theos, ho theos sou elaion agalliaseōs para tous metochous sou. Smyrnan kai staktēn kai kassian apo tōn himatiōn sou, apo bareōn elephantinōn, ex hōn euphranan se. Thygateres basileōn en tę̄ timę̄ sou; parestē hē basilissa ek dexiōn sou, en himatismǭ diachrysǭ peribeblēmenē, pepoikilmenē. Akouson, thygater, kai ide kai klinon to ous sou, kai epilathou tou laou sou kai tou oikou tou patros sou; kai epithymēsei ho basileus tou kallous sou, hoti autos esti kyrios sou, kai proskynēseis autǭ.
“And speaking in other words, which were also quoted before: ‘Your throne, O God, is forever and ever; the scepter of your kingdom is a scepter of uprightness. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness above your companions. Myrrh and stacte and cassia from your garments, from ivory palaces, from which they have made you glad. Kings' daughters are in your honor; the queen stood at your right hand, clothed in garments of gold, in many colors. Hear, O daughter, and see, and incline your ear, and forget your people and your father's house; and the king shall desire your beauty, for he is your lord, and you shall worship him.’
Ps 45:6 (44:7 LXX) (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence) · Ps 45:8 (44:9 LXX) (quotation, high confidence) · Ps 45:9 (44:10 LXX) (quotation, high confidence) · Ps 45:10 (44:11 LXX) (quotation, high confidence) · Ps 45:11 (44:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 45:6–11.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 63.4 (Archambault 1:298–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-63-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
63.5Archambault 1:300
Ὅτι γοῦν καὶ προσκυνητός ἐστι καὶ θεὸς καὶ Χριστὸς ὑπὸ τοῦ ταῦτα ποιήσαντος μαρτυρούμενος, καὶ οἱ λόγοι οὗτοι διαρρήδην σημαίνουσι. Καὶ ὅτι τοῖς εἰς αὐτὸν πιστεύουσιν, ὡς οὖσι μιᾷ ψυχῇ καὶ μιᾷ συναγωγῇ καὶ μιᾷ ἐκκλησίᾳ, ὁ λόγος τοῦ θεοῦ λέγει ὡς θυγατρί, τῇ ἐκκλησίᾳ τῇ ἐξ ὀνόματος αὐτοῦ γενομένῃ καὶ μετασχούσῃ τοῦ ὀνόματος αὐτοῦ (Χριστιανοὶ γὰρ πάντες καλούμεθα), ὁμοίως φανερῶς οἱ λόγοι κηρύσσουσι, διδάσκοντες ἡμᾶς καὶ τῶν παλαιῶν πατρῴων ἐθῶν ἐπιλαθέσθαι, οὕτως ἔχοντες· Ἄκουσον, θύγατερ, καὶ ἴδε καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου· καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου, ὅτι αὐτός ἐστι κύριός σου, καὶ προσκυνήσεις αὐτῷ.
Hoti goun kai proskynētos esti kai theos kai Christos hypo tou tauta poiēsantos martyroumenos, kai hoi logoi houtoi diarrēdēn sēmainousi. Kai hoti tois eis auton pisteuousin, hōs ousi mią psychę̄ kai mią synagōgę̄ kai mią ekklēsią, ho logos tou theou legei hōs thygatri, tę̄ ekklēsią tę̄ ex onomatos autou genomenę̄ kai metaschousę̄ tou onomatos autou (Christianoi gar pantes kaloumetha), homoiōs phanerōs hoi logoi kēryssousi, didaskontes hēmas kai tōn palaiōn patrǭōn ethōn epilathesthai, houtōs echontes; Akouson, thygater, kai ide kai klinon to ous sou, kai epilathou tou laou sou kai tou oikou tou patros sou; kai epithymēsei ho basileus tou kallous sou, hoti autos esti kyrios sou, kai proskynēseis autǭ.
“That he is to be worshiped, and is God and Christ, attested by the one who made these things, these words too plainly indicate. And that the word of God speaks to those who believe in him, as being one soul and one synagogue and one church, as to a daughter, to the church which came into being from his name and shares in his name (for we are all called Christians), the words likewise plainly proclaim, teaching us also to forget our old ancestral customs, speaking thus: ‘Hear, O daughter, and see, and incline your ear, and forget your people and your father's house; and the king shall desire your beauty, for he is your lord, and you shall worship him.’
Ps 45:10 (44:11 LXX) (quotation, high confidence) · Ps 45:11 (44:12 LXX) (quotation, high confidence) · Acts 11:26 (echo, medium confidence)
Notes and citation
Summary: The “daughter” of Psalm 45 is the church, named after Christ.
Topics: Christology
Cite (SBL): Justin, Dial. 63.5 (Archambault 1:300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-63-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 64
64.1Archambault 1:300–302
Καὶ ὁ Τρύφων· Ἔστω ὑμῶν, τῶν ἐξ ἐθνῶν, κύριος καὶ Χριστὸς καὶ θεὸς γνωριζόμενος, ὡς αἱ γραφαὶ σημαίνουσιν, οἵτινες καὶ ἀπὸ τοῦ ὀνόματος αὐτοῦ Χριστιανοὶ καλεῖσθαι πάντες ἐσχήκατε· ἡμεῖς δέ, τοῦ θεοῦ τοῦ καὶ αὐτὸν τοῦτον πονήσαντος λατρευταὶ ὄντες, οὐ δεόμεθα τῆς ὁμολογίας αὐτοῦ οὐδὲ τῆς προσκυνήσεως.
Kai ho Tryphōn; Estō hymōn, tōn ex ethnōn, kyrios kai Christos kai theos gnōrizomenos, hōs hai graphai sēmainousin, hoitines kai apo tou onomatos autou Christianoi kaleisthai pantes eschēkate; hēmeis de, tou theou tou kai auton touton ponēsantos latreutai ontes, ou deometha tēs homologias autou oude tēs proskynēseōs.
And Trypho said, “Let him be recognized as Lord and Christ and God by you of the nations, as the Scriptures indicate, who have all come to be called Christians from his name; but we, being worshipers of God who made him too, have no need to confess him or worship him.”
Notes and citation
Summary: Trypho says Christ may be Lord for Gentiles, but Jews need not worship him.
Topics: Christology
Cite (SBL): Justin, Dial. 64.1 (Archambault 1:300–302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
64.2Archambault 1:302
Κἀγὼ πρὸς ταῦτα εἶπον· Ὦ Τρύφων, εἰ ὁμοίως ὑμῖν φιλέριστος καὶ κενὸς ὑπῆρχον, οὐκ ἂν ἔτι προσέμενον κοινωνῶν ὑμῖν τῶν λόγων, οὐ συνιέναι τὰ λεγόμενα παρασκευαζομένοις, ἀλλά τι λέγειν μόνον θήγουσιν ἑαυτούς· νῦν δέ, ἐπεὶ κρίσιν θεοῦ δέδοικα, οὐ φθάνω ἀποφαίνεσθαι περὶ οὐδενὸς τῶν ἀπὸ τοῦ γένους ὑμῶν, εἰ μήτι ἐστὶν ἀπὸ τῶν κατὰ χάριν τὴν ἀπὸ κυρίου σαβαὼθ σωθῆναι δυναμένων. Διὸ κἂν ὑμεῖς πονηρεύησθε, προσμενῶ πρὸς ὁτιοῦν προβαλεῖσθε καὶ ἀντιλέγετε ἀποκρινόμενος· καὶ τὸ αὐτὸ καὶ πρὸς πάντας ἁπλῶς τοὺς ἐκ παντὸς γένους ἀνθρώπων, συζητεῖν ἢ πυνθάνεσθαί μου περὶ τούτων βουλομένους πράττω.
Kagō pros tauta eipon; Ō Tryphōn, ei homoiōs hymin phileristos kai kenos hypērchon, ouk an eti prosemenon koinōnōn hymin tōn logōn, ou synienai ta legomena paraskeuazomenois, alla ti legein monon thēgousin heautous; nyn de, epei krisin theou dedoika, ou phthanō apophainesthai peri oudenos tōn apo tou genous hymōn, ei mēti estin apo tōn kata charin tēn apo kyriou sabaōth sōthēnai dynamenōn. Dio kan hymeis ponēreuēsthe, prosmenō pros hotioun probaleisthe kai antilegete apokrinomenos; kai to auto kai pros pantas haplōs tous ek pantos genous anthrōpōn, syzētein ē pynthanesthai mou peri toutōn boulomenous prattō.
And I said to this, “Trypho, if I were contentious and empty like you, I would no longer remain sharing the discussion with you, since you are prepared not to understand what is said, but only sharpen yourselves to say something. But now, since I fear the judgment of God, I do not hasten to declare about any of your race that he is not one of those who can be saved by the grace of the Lord of hosts. Therefore, even if you act wickedly, I will remain to answer whatever you put forward or object; and I do the same with all men of every race who wish to discuss or inquire of me about these things.
Rom 11:5 (echo, medium confidence)
Notes and citation
Summary: Justin persists out of fear of God's judgment, not judging which Jews may be saved.
Cite (SBL): Justin, Dial. 64.2 (Archambault 1:302; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
64.3Archambault 1:302–304
Ὅτι οὖν καὶ οἱ σωζόμενοι ἀπὸ τοῦ γένους τοῦ ὑμετέρου διὰ τούτου σώζονται καὶ ἐν τῇ τούτου μερίδι εἰσί, τοῖς προλελεγμένοις ὑπʼ ἐμοῦ ἀπὸ τῶν γραφῶν εἰ προσεσχήκειτε, ἐνενοήκειτε ἄν ἤδη, κἀμὲ δηλονότι περὶ τούτου οὐκ ἂν ἠρωτήσατε. Πάλιν δὲ ἐρῶ τὰ προλελεγμένα μοι ἀπὸ τοῦ Δαυΐδ, καὶ ἀξιῶ ὑμᾶς πρὸς τὸ συνιέναι, μὴ πρὸς τὸ πονηρεύεσθαι καὶ ἀντιλέγειν μόνον ἑαυτοὺς ὀτρῦναι.
Hoti oun kai hoi sōzomenoi apo tou genous tou hymeterou dia toutou sōzontai kai en tę̄ toutou meridi eisi, tois prolelegmenois hypʼ emou apo tōn graphōn ei proseschēkeite, enenoēkeite an ēdē, kame dēlonoti peri toutou ouk an ērōtēsate. Palin de erō ta prolelegmena moi apo tou Dauïd, kai axiō hymas pros to synienai, mē pros to ponēreuesthai kai antilegein monon heautous otrynai.
“That those of your race who are saved are saved through him and are in his portion, you would already have understood if you had paid attention to what I quoted before from the Scriptures, and clearly you would not have asked me about it. But I will repeat what I quoted before from David, and I ask you to prepare yourselves to understand, not only to act wickedly and contradict.
Notes and citation
Summary: Jews who are saved are saved through Christ.
Cite (SBL): Justin, Dial. 64.3 (Archambault 1:302–304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
64.4Archambault 1:304
Εἰσὶν οὖν οἱ λόγοι, οὓς φησιν ὁ Δαυίδ, οὗτοι· Ὁ κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί· ὁ καθήμενος ἐπὶ τῶν Χερουβίμ, σαλευθήτω ἡ γῆ. Κύριος ἐν Σιὼν μέγας καὶ ὑψηλός ἐστιν ἐπὶ πάντας τοὺς λαούς. Ἐξομολογησάσθωσαν τῷ ὀνόματί σου τῷ μεγάλῳ, ὅτι φοβερὸν καὶ ἅγιον ἐστι, καὶ τιμὴ βασιλέως κρίσιν ἀγαπᾷ. Σὺ ἡτοίμασας εὐθύτητας, κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας. Ὑψοῦτε κύριον τὸν θεὸν ἡμῶν καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστι. Μωσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ· ἐπεκαλοῦντο τὸν κύριον, καὶ αὐτὸς εἰσήκουεν αὐτῶν. Ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς, ὅτι ἐφύλασσον τὰ μαρτύρια αὐτοῦ, καὶ τὰ προστάγματα αὐτοῦ ἃ ἔδωκεν αὐτοῖς.
Eisin oun hoi logoi, hous phēsin ho Dauid, houtoi; Ho kyrios ebasileusen, orgizesthōsan laoi; ho kathēmenos epi tōn Cheroubim, saleuthētō hē gē. Kyrios en Siōn megas kai hypsēlos estin epi pantas tous laous. Exomologēsasthōsan tǭ onomati sou tǭ megalǭ, hoti phoberon kai hagion esti, kai timē basileōs krisin agapą. Sy hētoimasas euthytētas, krisin kai dikaiosynēn en Iakōb sy epoiēsas. Hypsoute kyrion ton theon hēmōn kai proskyneite tǭ hypopodiǭ tōn podōn autou, hoti hagios esti. Mōsēs kai Aarōn en tois hiereusin autou, kai Samouēl en tois epikaloumenois to onoma autou; epekalounto ton kyrion, kai autos eisēkouen autōn. En stylǭ nephelēs elalei pros autous, hoti ephylasson ta martyria autou, kai ta prostagmata autou ha edōken autois.
“These, then, are the words David speaks: ‘The Lord has reigned; let the peoples be angry. He who sits upon the cherubim; let the earth be shaken. The Lord is great in Zion, and high above all the peoples. Let them confess your great name, for it is terrible and holy; and the honor of the king loves judgment. You have prepared uprightness; judgment and righteousness in Jacob you have done. Exalt the Lord our God, and worship at the footstool of his feet, for he is holy. Moses and Aaron among his priests, and Samuel among those who call on his name; they called on the Lord, and he heard them. In a pillar of cloud he spoke to them, because they kept his testimonies and the ordinances he gave them.’
Ps 99:1 (98:1 LXX) (quotation, high confidence) · Ps 99:2 (98:2 LXX) (quotation, high confidence) · Ps 99:3 (98:3 LXX) (quotation, high confidence) · Ps 99:4 (98:4 LXX) (quotation, high confidence) · Ps 99:5 (98:5 LXX) (quotation, high confidence) · Ps 99:6 (98:6 LXX) (quotation, high confidence) · Ps 99:7 (98:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 99:1–7.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): λόγοι, οὕς φησιν → λόγοι, οὓς φησιν.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 64.4 (Archambault 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
64.5Archambault 1:304
Καὶ ἐν ἄλλοις, τοῖς καὶ αὐτοῖς προανιστορημένοις, διὰ τοῦ Δαυῒδ λεχθεῖσι λόγοις, οὓς εἰς Σολομῶνα ἀνοήτως φάσκετε εἰρῆσθαι, ἐπιγεγραμμένους εἰς Σολομῶνα, ἐξ ὧν καὶ τὸ ὅτι εἰς Σολομῶνα οὐκ εἴρηνται ἀποδείκνυται, καὶ ὅτι οὗτος καὶ πρὸ τοῦ ἡλίου ἦν, καὶ οἱ ἀπὸ τοῦ λαοῦ ὑμῶν σωζόμενοι διʼ αὐτοῦ σωθήσονται.
Kai en allois, tois kai autois proanistorēmenois, dia tou Dauïd lechtheisi logois, hous eis Solomōna anoētōs phaskete eirēsthai, epigegrammenous eis Solomōna, ex hōn kai to hoti eis Solomōna ouk eirēntai apodeiknytai, kai hoti houtos kai pro tou hēliou ēn, kai hoi apo tou laou hymōn sōzomenoi diʼ autou sōthēsontai.
“And in other words spoken through David, also recounted before, which you foolishly say were spoken of Solomon, because they are entitled ‘for Solomon,’ from which it is proved both that they were not spoken of Solomon, and that this one existed even before the sun, and that those of your people who are saved will be saved through him.
Notes and citation
Summary: Psalm 72, titled “for Solomon,” shows Christ existed before the sun.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (dropped letter)): ἐπιγεγραμένους → ἐπιγεγραμμένους.
Topics: Christology
Cite (SBL): Justin, Dial. 64.5 (Archambault 1:304; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
64.6Archambault 1:304–306
Εἰσὶ δὲ οὗτοι· Ὁ θεός, τὸ κρίμα σου τῷ βασιλεῖ δὸς καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως· κρινεῖ τὸν λαόν σου ἐν δικαιοσύνῃ καὶ τοὺς πτωχούς σου ἐν κρίσει. Ἀναλαβέτωσαν τὰ ὄρη τῷ λαῷ εἰρήνην καὶ οἱ βουνοὶ δικαιοσύνην. Κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ, καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην· καὶ συμπαραμενεῖ τῷ ἡλίῳ καὶ πρὸ τῆς σελήνης εἰς γενεὰς γενεῶν· καὶ τὰ λοιπὰ ἄχρι τοῦ· Πρὸ τοῦ ἡλίου διαμένει τὸ ὄνομα αὐτοῦ. Καὶ ἐνευλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς· πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν. Εὐλογητὸς κύριος, ὁ θεὸς Ἰσραήλ, ὁ ποιῶν θαυμάσια μόνος, καὶ εὐλογητὸν τὸ ὄνομα τῆς δόξης αὐτοῦ εἰς τὸν αἰῶνα τοῦ αἰῶνος· καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. Γένοιτο, γένοιτο.
Eisi de houtoi; Ho theos, to krima sou tǭ basilei dos kai tēn dikaiosynēn sou tǭ huiǭ tou basileōs; krinei ton laon sou en dikaiosynę̄ kai tous ptōchous sou en krisei. Analabetōsan ta orē tǭ laǭ eirēnēn kai hoi bounoi dikaiosynēn. Krinei tous ptōchous tou laou, kai sōsei tous huious tōn penētōn, kai tapeinōsei sykophantēn; kai symparamenei tǭ hēliǭ kai pro tēs selēnēs eis geneas geneōn; kai ta loipa achri tou; Pro tou hēliou diamenei to onoma autou. Kai eneulogēthēsontai en autǭ pasai hai phylai tēs gēs; panta ta ethnē makariousin auton. Eulogētos kyrios, ho theos Israēl, ho poiōn thaumasia monos, kai eulogēton to onoma tēs doxēs autou eis ton aiōna tou aiōnos; kai plērōthēsetai tēs doxēs autou pasa hē gē. Genoito, genoito.
“They are these: ‘O God, give your judgment to the king, and your righteousness to the king's son; he shall judge your people in righteousness and your poor in judgment. Let the mountains bring peace to the people, and the hills righteousness. He will judge the poor of the people, and save the sons of the needy, and humble the slanderer; and he will endure with the sun and before the moon to generations of generations’; and the rest, until: ‘His name endures before the sun. And all the tribes of the earth shall be blessed in him; all the nations shall call him blessed. Blessed is the Lord, the God of Israel, who alone does wonderful things, and blessed is the name of his glory to the age of ages; and the whole earth shall be filled with his glory. So be it, so be it.’
Ps 72:1 (71:1 LXX) (quotation, high confidence) · Ps 72:2 (71:2 LXX) (quotation, high confidence) · Ps 72:3 (71:3 LXX) (quotation, high confidence) · Ps 72:4 (71:4 LXX) (quotation, high confidence) · Ps 72:5 (71:5 LXX) (quotation, high confidence) · Ps 72:17 (71:17 LXX) (quotation, high confidence) · Ps 72:18 (71:18 LXX) (quotation, high confidence) · Ps 72:19 (71:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 72:1–5, 17–19.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): υἱῷ τοῦ βασίλεως → υἱῷ τοῦ βασιλέως; τὸν λαὸν σου → τὸν λαόν σου.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 64.6 (Archambault 1:304–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
64.7Archambault 1:306
Καὶ ἐκ τῶν ἄλλων ὧν προεῖπον ὁμοίως διὰ Δαυΐδ λελέχθαι λόγων, ὅτι ἀπʼ ἄκρων τῶν οὐρανῶν προέρχεσθαι ἔμελλεν καὶ πάλιν εἰς τοὺς αὐτοὺς τόπους ἀνιέναι ἐμηνύετο, ἀναμνήσθητε, ἵνα καὶ θεὸν ἄνωθεν προελθόντα καὶ ἄνθρωπον ἐν ἀνθρώποις γενόμενον γνωρίσητε, καὶ πάλιν ἐκεῖνον παραγενησόμενον, ὃν ὁρᾶν μέλλουσι καὶ κόπτεσθαι οἱ ἐκκεντήσαντες αὐτόν.
Kai ek tōn allōn hōn proeipon homoiōs dia Dauïd lelechthai logōn, hoti apʼ akrōn tōn ouranōn proerchesthai emellen kai palin eis tous autous topous anienai emēnyeto, anamnēsthēte, hina kai theon anōthen proelthonta kai anthrōpon en anthrōpois genomenon gnōrisēte, kai palin ekeinon paragenēsomenon, hon horan mellousi kai koptesthai hoi ekkentēsantes auton.
“And from the other words which I said before were likewise spoken through David, remember that it was indicated that he would come forth from the heights of the heavens and go up again to the same places, so that you may recognize him as God coming forth from above and becoming man among men, and as the one who will come again, whom those who pierced him will see and mourn.
Zech 12:10 (allusion, high confidence) · John 19:37 (echo, medium confidence)
Notes and citation
Summary: Psalm 19 shows Christ coming from heaven and returning there.
Topics: Christology, Eschatology
Cite (SBL): Justin, Dial. 64.7 (Archambault 1:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
64.8Archambault 1:306–308
Εἰσὶ δὲ οὗτοι· Οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ, ποίησιν δὲ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ τῇ νυκτὶ ἀναγγέλλει γνῶσιν. Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν. Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ, καὶ αὐτός, ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ, ἀγαλλιάσεται ἰσχυρὸς ὡς γίγας δραμεῖν ὁδόν. Ἀπʼ ἄκρου τοῦ οὐρανοῦ ἡ ἔξοδος αὐτοῦ, καὶ τὸ κατάντημα αὐτοῦ ἕως ἄκρου τοῦ οὐρανοῦ, καὶ οὐκ ἔστιν ὃς ἀποκρυβήσεται τῆς θέρμης αὐτοῦ.
Eisi de houtoi; Hoi ouranoi diēgountai doxan theou, poiēsin de cheirōn autou anangellei to stereōma. Hēmera tę̄ hēmerą ereugetai rhēma, kai nyx tę̄ nykti anangellei gnōsin. Ouk eisi laliai oude logoi, hōn ouchi akouontai hai phōnai autōn. Eis pasan tēn gēn exēlthen ho phthongos autōn kai eis ta perata tēs oikoumenēs ta rhēmata autōn. En tǭ hēliǭ etheto to skēnōma autou, kai autos, hōs nymphios ekporeuomenos ek pastou autou, agalliasetai ischyros hōs gigas dramein hodon. Apʼ akrou tou ouranou hē exodos autou, kai to katantēma autou heōs akrou tou ouranou, kai ouk estin hos apokrybēsetai tēs thermēs autou.
“They are these: ‘The heavens declare the glory of God, and the firmament proclaims the work of his hands. Day to day pours forth speech, and night to night proclaims knowledge. There are no speeches nor words whose voices are not heard. Their sound has gone out into all the earth, and their words to the ends of the world. In the sun he has set his tabernacle; and he, like a bridegroom coming out of his chamber, will rejoice as a giant to run his course. From the height of heaven is his going forth, and his circuit to the height of heaven, and there is none who shall be hidden from his heat.’”
Ps 19:1 (18:2 LXX) (quotation, high confidence) · Ps 19:2 (18:3 LXX) (quotation, high confidence) · Ps 19:3 (18:4 LXX) (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Ps 19:5 (18:6 LXX) (quotation, high confidence) · Ps 19:6 (18:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 19:1–6.
Notes on the original text
- Digital text corrected (digitization slip (word split)): ἐκπο ρευόμενος → ἐκπορευόμενος.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 64.8 (Archambault 1:306–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-64-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 65
65.1Archambault 1:308
Καὶ ὁ Τρύφων ἔφη· Ὑπὸ τῶν τοσούτων γραφῶν δυσωπούμενος οὐκ οἶδα τί φῶ περὶ τῆς γραφῆς ἣν ἔφη Ἡσαΐας, καθʼ ἣν ὁ θεὸς οὐδενὶ ἑτέρῳ δοῦναι τὴν δόξαν αὐτοῦ λέγει, οὕτως εἰπών· Ἐγὼ κύριος ὁ θεός, τοῦτό μου ὄνομα, τὴν δόξαν μου ἑτέρῳ οὐ μὴ δώσω οὐδὲ τὰς ἀρετάς μου.
Kai ho Tryphōn ephē; Hypo tōn tosoutōn graphōn dysōpoumenos ouk oida ti phō peri tēs graphēs hēn ephē Hēsaïas, kathʼ hēn ho theos oudeni heterǭ dounai tēn doxan autou legei, houtōs eipōn; Egō kyrios ho theos, touto mou onoma, tēn doxan mou heterǭ ou mē dōsō oude tas aretas mou.
And Trypho said, “Shamed by so many Scriptures, I do not know what to say about the Scripture which Isaiah spoke, in which God says he gives his glory to no other, speaking thus: ‘I am the Lord God; this is my name; my glory I will not give to another, nor my virtues.’”
Isa 42:8 (quotation, high confidence)
Notes and citation
Summary: Trypho cites Isa 42:8: God gives his glory to no other.
Topics: Trinity
Cite (SBL): Justin, Dial. 65.1 (Archambault 1:308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-65-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
65.2Archambault 1:308–310
Κἀγώ· Εἰ μὲν ἁπλῶς καὶ μὴ μετὰ κακίας τούτους τοὺς λόγους εἰπὼν ἐσίγησας, ὦ Τρύφων, μήτε τοὺς πρὸ αὐτῶν προειπὼν μήτε τοὺς ἐπακολουθοῦντας συνάψας, συγγνωστὸς εἶ, εἰ δὲ χάριν τοῦ νομίζειν δύνασθαι εἰς ἀπορίαν ἐμβάλλειν τὸν λόγον, ἵνα εἴπω ἐναντίας εἶναι τὰς γραφὰς ἀλλήλαις, πεπλάνησαι· οὐ γὰρ τολμήσω τοῦτό ποτε ἢ ἐνθυμηθῆναι ἢ εἰπεῖν, ἀλλʼ ἐὰν τοιαύτη τις δοκοῦσα εἶναι γραφὴ προβληθῇ, καὶ πρόφασιν ἔχῃ ὡς ἐναντία οὖσα, ἐκ παντὸς πεπεισμένος ὅτι οὐδεμία γραφὴ τῇ ἑτέρᾳ ἐναντία ἐστίν, αὐτὸς μὴ νοεῖν μᾶλλον ὁμολογήσω τὰ εἰρημένα, καὶ τοὺς ἐναντίας τὰς γραφὰς ὑπολαμβάνοντας τὸ αὐτὸ φρονεῖν μᾶλλον ἐμοὶ πεῖσαι ἀγωνίσομαι.
Kagō; Ei men haplōs kai mē meta kakias toutous tous logous eipōn esigēsas, ō Tryphōn, mēte tous pro autōn proeipōn mēte tous epakolouthountas synapsas, syngnōstos ei, ei de charin tou nomizein dynasthai eis aporian emballein ton logon, hina eipō enantias einai tas graphas allēlais, peplanēsai; ou gar tolmēsō touto pote ē enthymēthēnai ē eipein, allʼ ean toiautē tis dokousa einai graphē problēthę̄, kai prophasin echę̄ hōs enantia ousa, ek pantos pepeismenos hoti oudemia graphē tę̄ heterą enantia estin, autos mē noein mallon homologēsō ta eirēmena, kai tous enantias tas graphas hypolambanontas to auto phronein mallon emoi peisai agōnisomai.
And I said, “If you spoke these words simply and not with malice, Trypho, and then fell silent, neither citing the words before them nor joining those that follow, you are to be forgiven; but if you did it because you think you can throw the argument into perplexity, so that I might say that the Scriptures contradict one another, you are mistaken. For I will never dare either to think or to say this; but if a Scripture that seems to be such is put forward, and gives an appearance of being contrary, being wholly persuaded that no Scripture is contrary to another, I will rather confess that I do not understand what is said, and will strive to persuade those who suppose the Scriptures are contrary to think as I do.
Notes and citation
Summary: Justin will never admit that Scriptures contradict each other; he would rather confess he does not understand.
- A clear early statement of the consistency of Scripture.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): μετὰ κακὶας → μετὰ κακίας.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 65.2 (Archambault 1:308–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-65-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
65.3Archambault 1:310
Ὅπως δʼ ἂν ᾖς προτεθεικὼς τὸ πρόβλημα, θεὸς ἐπίσταται. Ἐγὼ δὲ ὡς εἴρηται ὁ λόγος ἀναμνήσω ὑμᾶς, ὅπως καὶ ἐξ αὐτοῦ τούτου γνωρίσητε ὅτι ὁ θεὸς τῷ Χριστῷ αὐτοῦ μόνῳ τὴν δόξαν δίδωσιν. Ἀναλήψομαι δὲ βραχεῖς τινας λόγους, ὦ ἄνδρες, τοὺς ἐν συναφείᾳ τῶν εἰρημένων ὑπὸ τοῦ Τρύφωνος καὶ τοὺς ὁμοίως συνημμένους κατʼ ἐπακολούθησιν· οὐ γὰρ ἐξ ἑτέρας περικοπῆς αὐτοὺς ἐρῶ, ἀλλʼ ὑφʼ ἓν ὥς εἰσι συνημμένοι· καὶ ὑμεῖς τὸν νοῦν χρήσατέ μοι.
Hopōs dʼ an ę̄s protetheikōs to problēma, theos epistatai. Egō de hōs eirētai ho logos anamnēsō hymas, hopōs kai ex autou toutou gnōrisēte hoti ho theos tǭ Christǭ autou monǭ tēn doxan didōsin. Analēpsomai de bracheis tinas logous, ō andres, tous en synapheią tōn eirēmenōn hypo tou Tryphōnos kai tous homoiōs synēmmenous katʼ epakolouthēsin; ou gar ex heteras perikopēs autous erō, allʼ hyphʼ hen hōs eisi synēmmenoi; kai hymeis ton noun chrēsate moi.
“With what intention you have put forward the problem God knows. But I will remind you how the word was spoken, so that from this very passage you may recognize that God gives the glory to his Christ alone. I will take up a few words, sirs, those connected with the words quoted by Trypho and those likewise joined to them in sequence; for I will not quote them from another section, but as they are joined together; and you, lend me your attention.
Notes and citation
Summary: Justin will read the verses in context.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 65.3 (Archambault 1:310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-65-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
65.4Archambault 1:310–312
Εἰσὶ δὲ οὗτοι· Οὕτως λέγει κύριος ὁ θεός, ὁ ποιήσας τὸν οὐρανὸν καὶ πήξας αὐτόν, ὁ στερεώσας τὴν γῆν καὶ τὰ ἐν αὐτῇ, καὶ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπʼ αὐτῆς καὶ πνεῦμα τοῖς πατοῦσιν αὐτήν. Ἐγὼ κύριος ὁ θεὸς ἐκάλεσά σε ἐν δικαιοσύνῃ, καὶ κρατήσω τῆς χειρός σου καὶ ἰσχύσω σε, καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, ἀνοῖξαι ὀφθαλμοὺς τυφλῶν, ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότει.
Eisi de houtoi; Houtōs legei kyrios ho theos, ho poiēsas ton ouranon kai pēxas auton, ho stereōsas tēn gēn kai ta en autę̄, kai didous pnoēn tǭ laǭ tǭ epʼ autēs kai pneuma tois patousin autēn. Egō kyrios ho theos ekalesa se en dikaiosynę̄, kai kratēsō tēs cheiros sou kai ischysō se, kai edōka se eis diathēkēn genous, eis phōs ethnōn, anoixai ophthalmous typhlōn, exagagein ek desmōn pepedēmenous kai ex oikou phylakēs kathēmenous en skotei.
“They are these: ‘Thus says the Lord God, who made the heaven and fixed it, who established the earth and what is in it, and gives breath to the people on it and spirit to those who walk on it: I the Lord God have called you in righteousness, and I will hold your hand and strengthen you, and I have given you for a covenant of the race, for a light of the nations, to open the eyes of the blind, to bring out those bound from their bonds and those who sit in darkness from the prison house.
Isa 42:5 (quotation, high confidence) · Isa 42:6 (quotation, high confidence) · Isa 42:7 (quotation, high confidence)
Notes and citation
Summary: Isa 42:5–7.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 65.4 (Archambault 1:310–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-65-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
65.5Archambault 1:312
Ἐγὼ κύριος ὁ θεός, τοῦτό μου ὄνομα, τὴν δόξαν μου ἑτέρῳ οὐ μὴ δώσω οὐδὲ τὰς ἀρετάς μου τοῖς γλυπτοῖς. Τὰ ἀπʼ ἀρχῆς ἰδοὺ ἥκει, καινὰ ἃ ἐγὼ ἀναγγέλλω, καὶ πρὸ τοῦ ἀναγγεῖλαι ἐδηλώθη ὑμῖν. Ὑμνήσατε τῷ θεῷ ὕμνον καινόν· ἀρχὴ αὐτοῦ ἀπʼ ἄκρου τῆς γῆς· οἱ καταβαίνοντες τὴν θάλασσαν καὶ πλέοντες, αἱ νῆσοι καὶ οἱ κατοικοῦντες αὐτάς.
Egō kyrios ho theos, touto mou onoma, tēn doxan mou heterǭ ou mē dōsō oude tas aretas mou tois glyptois. Ta apʼ archēs idou hēkei, kaina ha egō anangellō, kai pro tou anangeilai edēlōthē hymin. Hymnēsate tǭ theǭ hymnon kainon; archē autou apʼ akrou tēs gēs; hoi katabainontes tēn thalassan kai pleontes, hai nēsoi kai hoi katoikountes autas.
“‘I am the Lord God; this is my name; my glory I will not give to another, nor my virtues to graven images. Behold, the things from the beginning have come, new things which I declare, and before I declared them they were shown to you. Sing to God a new hymn; his rule is from the end of the earth; you who go down to the sea and sail on it, the islands and those who dwell in them.
Isa 42:8 (quotation, high confidence) · Isa 42:9 (quotation, high confidence) · Isa 42:10 (quotation, high confidence)
Notes and citation
Summary: Isa 42:8–10.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 65.5 (Archambault 1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-65-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
65.6Archambault 1:312
Εὐφράνθητι ἔρημος καὶ αἱ κῶμαι αὐτῶν καὶ αἱ ἐπαύλεις, καὶ οἱ κατοικοῦντες Κηδάρ εὐφρανθήσονται, καὶ οἱ κατοικοῦντες πέτραν ἀπʼ ἄκρου τῶν ὀρέων βοήσονται, δώσουσι τῷ θεῷ δόξαν, τὰς ἀρετὰς αὐτοῦ ἐν ταῖς νήσοις ἀναγγελοῦσι. Κύριος ὁ θεὸς τῶν δυνάμεων ἐξελεύσεται, συντρίψει πόλεμον, ἐπεγερεῖ ζῆλον καὶ βοήσεται ἐπὶ τοὺς ἐχθροὺς μετʼ ἰσχύος.
Euphranthēti erēmos kai hai kōmai autōn kai hai epauleis, kai hoi katoikountes Kēdar euphranthēsontai, kai hoi katoikountes petran apʼ akrou tōn oreōn boēsontai, dōsousi tǭ theǭ doxan, tas aretas autou en tais nēsois anangelousi. Kyrios ho theos tōn dynameōn exeleusetai, syntripsei polemon, epegerei zēlon kai boēsetai epi tous echthrous metʼ ischyos.
“‘Rejoice, wilderness, and its villages and hamlets, and those who dwell in Kedar shall rejoice, and those who dwell in the rock shall cry out from the tops of the mountains; they shall give glory to God, they shall proclaim his virtues in the islands. The Lord God of hosts shall go out, he shall crush war, he shall stir up zeal and shall shout against his enemies with strength.’”
Isa 42:11 (quotation, high confidence) · Isa 42:12 (quotation, high confidence) · Isa 42:13 (quotation, high confidence)
Notes and citation
Summary: Isa 42:11–13.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τὰς ἀρετάς αὐτοῦ → τὰς ἀρετὰς αὐτοῦ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 65.6 (Archambault 1:312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-65-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
65.7Archambault 1:312–314
Καὶ ταῦτα εἰπὼν ἔφην πρὸς αὐτούς· Νενοήκατε, ὦ φίλοι, ὅτι ὁ θεὸς λέγει δώσειν τούτῳ, ὃν εἰς φῶς ἐθνῶν κατέστησε, δόξαν καὶ οὐκ ἄλλῳ τινί, ἀλλʼ οὐχ, ὡς ἔφη Τρύφων, ὡς ἑαυτῷ κατέχοντος τοῦ θεοῦ τὴν δόξαν; Καὶ ὁ Τρύφων ἀπεκρίνατο· Νενοήκαμεν καὶ τοῦτο· πέραινε τοιγαροῦν καὶ τὰ ἐπίλοιπα τοῦ λόγου.
Kai tauta eipōn ephēn pros autous; Nenoēkate, ō philoi, hoti ho theos legei dōsein toutǭ, hon eis phōs ethnōn katestēse, doxan kai ouk allǭ tini, allʼ ouch, hōs ephē Tryphōn, hōs heautǭ katechontos tou theou tēn doxan? Kai ho Tryphōn apekrinato; Nenoēkamen kai touto; peraine toigaroun kai ta epiloipa tou logou.
And having said this I said to them, “Have you understood, friends, that God says he will give glory to this one whom he has appointed for a light of the nations, and to no other; and not, as Trypho said, that God keeps the glory for himself?” And Trypho answered, “We have understood this too; so finish the rest of the argument.”
Notes and citation
Summary: In context, God gives his glory to the one he appointed as light of the nations.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ὧ φίλοι → ὦ φίλοι.
Topics: Christology
Cite (SBL): Justin, Dial. 65.7 (Archambault 1:312–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-65-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 66
66.1Archambault 1:314
Κἀγὼ πάλιν ἀναλαβὼν τὸν λόγον, ὁπόθεν τὴν ἀρχὴν ἐπεπαύμην ἀποδεικνύων ὅτι ἐκ παρθένου γεννητὸς καὶ διὰ παρθένου γεννηθῆναι αὐτὸν διὰ Ἡσαίου ἐπεπροφήτευτο, καὶ αὐτὴν προφητείαν πάλιν ἔλεγον.
Kagō palin analabōn ton logon, hopothen tēn archēn epepaumēn apodeiknyōn hoti ek parthenou gennētos kai dia parthenou gennēthēnai auton dia Hēsaiou epeprophēteuto, kai autēn prophēteian palin elegon.
And I took up the argument again from where I had left off, proving that he was born of a virgin, and that it had been prophesied through Isaiah that he would be born through a virgin, and I recited the prophecy itself again.
Notes and citation
Summary: Justin returns to the virgin birth.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent)): ἐκ παρθένου γεννητος → ἐκ παρθένου γεννητὸς.
Topics: Christology
Cite (SBL): Justin, Dial. 66.1 (Archambault 1:314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-66-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
66.2Archambault 1:314–316
Ἔστι δὲ αὕτη· Καὶ προσέθετο κύριος λαλῆσαι τῷ Ἄχαζ, λέγων· Αἴτησαι σεαυτῷ σημεῖον παρὰ κυρίου τοῦ θεοῦ σου εἰς βάθος ἢ εἰς ὕψος. Καὶ εἶπεν Ἄχαζ· Οὐ μὴ αἰτήσω οὐδὲ μὴ πειράσω κύριον. Καὶ εἶπεν Ἡσαίας· Ἀκούσατε δή, οἶκος Δαυΐδ. Μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις; Καὶ πῶς κυρίῳ παρέχετε ἀγῶνα; Διὰ τοῦτο δώσει κύριος αὐτὸς ὑμῖν σημεῖον· ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Βούτυρον καὶ μέλι φάγεται.
Esti de hautē; Kai prosetheto kyrios lalēsai tǭ Achaz, legōn; Aitēsai seautǭ sēmeion para kyriou tou theou sou eis bathos ē eis hypsos. Kai eipen Achaz; Ou mē aitēsō oude mē peirasō kyrion. Kai eipen Hēsaias; Akousate dē, oikos Dauïd. Mē mikron hymin agōna parechein anthrōpois? Kai pōs kyriǭ parechete agōna? Dia touto dōsei kyrios autos hymin sēmeion; idou hē parthenos en gastri lēpsetai kai texetai huion, kai kalesousi to onoma autou Emmanouēl. Boutyron kai meli phagetai.
“It is this: ‘And the Lord spoke again to Ahaz, saying: Ask for yourself a sign from the Lord your God, in the depth or in the height. And Ahaz said: I will not ask, nor will I tempt the Lord. And Isaiah said: Hear now, house of David. Is it a small thing for you to weary men? And how do you weary the Lord? Therefore the Lord himself will give you a sign: behold, the virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel. Butter and honey shall he eat.
Isa 7:10 (quotation, high confidence) · Isa 7:11 (quotation, high confidence) · Isa 7:12 (quotation, high confidence) · Isa 7:13 (quotation, high confidence) · Isa 7:14 (quotation, high confidence) · Isa 7:15 (quotation, high confidence)
Notes and citation
Summary: Isa 7:10–15.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 66.2 (Archambault 1:314–316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-66-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
66.3Archambault 1:316
Πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρὰ ἐκλέξεται τὸ ἀγαθόν· διότι, πρὶν ἢ γνῶναι τὸ παιδίον κακὸν ἢ ἀγαθόν, ἀπειθεῖ πονηρὰ τοῦ ἐκλέξασθαι τὸ ἀγαθόν. Διότι, πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν Δαμασκοῦ καὶ τὰ σκύλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων. Καὶ καταληφθήσεται ἡ γῆ, ἣν σὺ σκληρῶς οἴσεις ἀπὸ προσώπου τῶν δύο βασιλέων. Ἀλλʼ ἐπάξει ὁ θεὸς ἐπὶ σὲ καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὸν οἶκον τοῦ πατρός σου ἡμέρας, αἳ οὐδέπω ἥκασιν, ἀπὸ τῆς ἡμέρας ἧς ἀφεῖλεν Ἐφραῒμ ἀπὸ Ἰούδα τὸν βασιλέα Ἀσσυρίων.
Prin ē gnōnai auton ē proelesthai ponēra eklexetai to agathon; dioti, prin ē gnōnai to paidion kakon ē agathon, apeithei ponēra tou eklexasthai to agathon. Dioti, prin ē gnōnai to paidion kalein patera ē mētera, lēpsetai dynamin Damaskou kai ta skyla Samareias enanti basileōs Assyriōn. Kai katalēphthēsetai hē gē, hēn sy sklērōs oiseis apo prosōpou tōn dyo basileōn. Allʼ epaxei ho theos epi se kai epi ton laon sou kai epi ton oikon tou patros sou hēmeras, hai oudepō hēkasin, apo tēs hēmeras hēs apheilen Ephraïm apo Iouda ton basilea Assyriōn.
“‘Before he knows or chooses evil, he shall choose the good; for before the child knows evil or good, he refuses evil, to choose the good. For before the child knows how to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of Assyria. And the land shall be seized, which you will bear with difficulty because of the two kings. But God will bring upon you and upon your people and upon your father's house days that have not yet come, from the day when Ephraim took away the king of Assyria from Judah.’”
Isa 7:16 (quotation, high confidence) · Isa 8:4 (quotation, high confidence) · Isa 7:17 (quotation, high confidence)
Notes and citation
Summary: Isa 7:16–17 with 8:4.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ἥν σὺ σκληρῶς → ἣν σὺ σκληρῶς.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 66.3 (Archambault 1:316; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-66-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
66.4Archambault 1:316–318
Καὶ ἐπέφερον· Ὅτι μὲν οὖν ἐν τῷ γένει τῷ κατὰ σάρκα Ἀβραὰμ οὐδεὶς οὐδέποτε ἀπὸ παρθένου γεγέννηται οὐδὲ λέλεκται γεγεννημένος ἀλλʼ ἢ οὗτος ὁ ἡμέτερος Χριστός, πᾶσι φανερόν ἐστι.
Kai epepheron; Hoti men oun en tǭ genei tǭ kata sarka Abraam oudeis oudepote apo parthenou gegennētai oude lelektai gegennēmenos allʼ ē houtos ho hēmeteros Christos, pasi phaneron esti.
And I added: “Now it is plain to all that in the race of Abraham according to the flesh no one has ever been born of a virgin, or said to have been born, except this our Christ.”
Notes and citation
Summary: Only Christ was born of a virgin in Abraham's line.
Topics: Christology
Cite (SBL): Justin, Dial. 66.4 (Archambault 1:316–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-66-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 67
67.1Archambault 1:318
Καὶ ὁ Τρύφων ἀπεκρίνατο· Ἡ γραφὴ οὐκ ἔχει· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, ἀλλʼ· Ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ τὰ ἑξῆς λοιπὰ ὡς ἔφης. Ἔστι δὲ ἡ πᾶσα προφητεία λελεγμένη εἰς Ἐζεκίαν, εἰς ὃν καὶ ἀποδείκνυται ἀποβάντα κατὰ τὴν προφητείαν ταύτην.
Kai ho Tryphōn apekrinato; Hē graphē ouk echei; Idou hē parthenos en gastri lēpsetai kai texetai huion, allʼ; Idou hē neanis en gastri lēpsetai kai texetai huion, kai ta hexēs loipa hōs ephēs. Esti de hē pasa prophēteia lelegmenē eis Ezekian, eis hon kai apodeiknytai apobanta kata tēn prophēteian tautēn.
And Trypho answered, “The Scripture does not have, ‘Behold, the virgin shall conceive and bear a son,’ but, ‘Behold, the young woman shall conceive and bear a son,’ and the rest as you said. And the whole prophecy was spoken of Hezekiah, in whom it is shown to have been fulfilled according to this prophecy.
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Trypho reads “young woman” and applies Isa 7:14 to Hezekiah.
Notes on the original text
- Digital text corrected (digitization slip (Ἡ garbled); digitization slip against Archambault's printed text (wrong accent)): ῾Π γραφὴ → Ἡ γραφὴ; Ἰδοῦ ἡ παρθένος → Ἰδοὺ ἡ παρθένος.
Topics: Christology
Cite (SBL): Justin, Dial. 67.1 (Archambault 1:318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.2Archambault 1:318–320
Ἐν δὲ τοῖς τῶν λεγομένων Ἑλλήνων μύθοις λέλεκται ὅτι Περσεὺς ἐκ Δανάης, παρθένου οὔσης, ἐν χρυσοῦ μορφῇ ῥεύσαντος ἐπʼ αὐτὴν τοῦ παρʼ αὐτοῖς Διὸς καλουμένου, γεγέννηται· καὶ ὑμεῖς τὰ αὐτὰ ἐκείνοις λέγοντες αἰδεῖσθαι ὀφείλετε, καὶ μᾶλλον ἄνθρωπον ἐξ ἀνθρώπων γενόμενον λέγειν τὸν Ἰησοῦν τοῦτον, καί, ἐὰν ἀποδείκνυτε ἀπὸ τῶν γραφῶν ὅτι αὐτός ἐστιν ὁ Χριστός, διὰ τὸ ἐννόμως καὶ τελέως πολιτεύεσθαι αὐτὸν κατηξιῶσθαι τοῦ ἐκλεγῆναι εἰς Χριστόν, ἀλλὰ μὴ τερατολογεῖν τολμᾶτε, ὅπως μηδὲ ὁμοίως τοῖς Ἕλλησι μωραίνειν ἐλέγχησθε.
En de tois tōn legomenōn Hellēnōn mythois lelektai hoti Perseus ek Danaēs, parthenou ousēs, en chrysou morphę̄ rheusantos epʼ autēn tou parʼ autois Dios kaloumenou, gegennētai; kai hymeis ta auta ekeinois legontes aideisthai opheilete, kai mallon anthrōpon ex anthrōpōn genomenon legein ton Iēsoun touton, kai, ean apodeiknyte apo tōn graphōn hoti autos estin ho Christos, dia to ennomōs kai teleōs politeuesthai auton katēxiōsthai tou eklegēnai eis Christon, alla mē teratologein tolmate, hopōs mēde homoiōs tois Hellēsi mōrainein elenchēsthe.
“And in the myths of those called Greeks it is said that Perseus was born of Danaë, who was a virgin, when the one they call Zeus flowed upon her in the form of gold; and you, saying the same things as they, ought to be ashamed, and rather say that this Jesus was born a man of men; and, if you prove from the Scriptures that he is the Christ, that he was counted worthy to be chosen as Christ because he lived according to the law and perfectly; but do not dare to tell marvels, so that you may not be convicted of folly like the Greeks.”
Notes and citation
Summary: Trypho compares the virgin birth to the Greek myth of Perseus and urges Justin to call Jesus a man chosen for his righteousness.
Notes on the original text
- Digital text corrected (damaged spot in the digital text; restored from the sense): (??)ν δὲ τοῖς → Ἐν δὲ τοῖς.
Topics: Christology
Cite (SBL): Justin, Dial. 67.2 (Archambault 1:318–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.3Archambault 1:320
Καὶ ἐγὼ πρὸς ταῦτα ἔφην· Ὤ Τρύφων, ἐκεῖνό σε πεπεῖσθαι βούλομαι καὶ πάντας ἁπλῶς ἀνθρώπους, ὅτι, κἄν γελοιάζοντες ἢ ἐπιτωθάζοντες χείρονα λέγητε, οὐκ ἐκστήσετέ με τῶν προκειμένων, ἀλλʼ ἐξ ὧν εἰς ἔλεγχον νομίζετε προβάλλειν λόγων τε ἢ πραγμάτων, ἐξ αὐτῶν τὰς ἀποδείξεις τῶν ὑπʼ ἐμοῦ λεγομένων μετὰ μαρτυρίας τῶν γραφῶν ἀεὶ ποιήσομαι.
Kai egō pros tauta ephēn; Ō Tryphōn, ekeino se pepeisthai boulomai kai pantas haplōs anthrōpous, hoti, kan geloiazontes ē epitōthazontes cheirona legēte, ouk ekstēsete me tōn prokeimenōn, allʼ ex hōn eis elenchon nomizete proballein logōn te ē pragmatōn, ex autōn tas apodeixeis tōn hypʼ emou legomenōn meta martyrias tōn graphōn aei poiēsomai.
And I said to this, “Trypho, I want you and all men to be persuaded of this, that even if you mock or jeer and say worse things, you will not move me from my purpose; but from the very words or facts you think to put forward in refutation, I will always make the proofs of what I say, with the testimony of the Scriptures.
Notes and citation
Summary: Justin will not be moved by mockery.
Cite (SBL): Justin, Dial. 67.3 (Archambault 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.4Archambault 1:320
Οὐκ ὀρθῶς μέντοι οὐδὲ φιλαλήθως ποιεῖς, κἀκεῖνα περὶ ὧν ἀεὶ συγκαταθέσεις ἡμῖν γεγένηνται, ὅτι διὰ τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν διὰ Μωσέως τινὲς τῶν ἐντολῶν τεθειμέναι εἰσίν, ἀναλύειν πειρώμενος. Ἔφης γὰρ διὰ τὸ ἐννόμως πολιτεύεσθαι ἐκλελέχθαι αὐτὸν καὶ Χριστὸν γεγενῆσθαι, εἰ ἄρα οὗτος ἀποδειχθείη ὤν.
Ouk orthōs mentoi oude philalēthōs poieis, kakeina peri hōn aei synkatatheseis hēmin gegenēntai, hoti dia to sklērokardion tou laou hymōn dia Mōseōs tines tōn entolōn tetheimenai eisin, analyein peirōmenos. Ephēs gar dia to ennomōs politeuesthai eklelechthai auton kai Christon gegenēsthai, ei ara houtos apodeichtheiē ōn.
“But you do not act rightly or lovingly toward the truth in trying to undo the points on which we have always agreed, that some of the commandments were laid down through Moses because of the hardness of heart of your people. For you said that he was chosen and became Christ because he lived according to the law, if indeed he is proved to be he.
Notes and citation
Summary: Trypho contradicts earlier agreements about the law.
Cite (SBL): Justin, Dial. 67.4 (Archambault 1:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.5Archambault 1:320–322
Καὶ ὁ Τρύφων· Σὺ γὰρ ὡμολόγησας ἡμῖν, ἔφη, ὅτι καὶ περιετμήθη καὶ τὰ ἄλλα τὰ νόμιμα τὰ διὰ Μωσέως διαταχθέντα ἐφύλαξε.
Kai ho Tryphōn; Sy gar hōmologēsas hēmin, ephē, hoti kai perietmēthē kai ta alla ta nomima ta dia Mōseōs diatachthenta ephylaxe.
And Trypho said, “For you admitted to us that he was circumcised and kept the other legal observances ordained through Moses.”
Luke 2:21 (allusion, medium confidence) · Gal 4:4 (echo, medium confidence)
Notes and citation
Summary: Trypho notes that Jesus kept the law.
Cite (SBL): Justin, Dial. 67.5 (Archambault 1:320–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.6Archambault 1:322
Κἀγὼ ἀπεκρινάμην· Ὡμολόγησά τε καὶ ὁμολογῶ· ἀλλʼ οὐχ ὡς δικαιούμενον αὐτὸν διὰ τούτων ὡμολόγησα ὑπομεμενηκέναι πάντα, ἀλλὰ τὴν οἰκονομίαν ἀπαρτίζοντα, ἣν ἤθελεν ὁ πατὴρ αὐτοῦ καὶ τῶν ὅλων ποιητὴς καὶ κύριος καὶ θεός. Καὶ γὰρ τὸ ἀποθανεῖν σταυρωθέντα ὁμολογῶ ὑπομεῖναι αὐτὸν καὶ τὸ ἄνθρωπον γενέσθαι καὶ τοσαῦτα παθεῖν ὅσα διέθεσαν αὐτὸν οἱ ἀπὸ τοῦ γένους ὑμῶν.
Kagō apekrinamēn; Hōmologēsa te kai homologō; allʼ ouch hōs dikaioumenon auton dia toutōn hōmologēsa hypomemenēkenai panta, alla tēn oikonomian apartizonta, hēn ēthelen ho patēr autou kai tōn holōn poiētēs kai kyrios kai theos. Kai gar to apothanein staurōthenta homologō hypomeinai auton kai to anthrōpon genesthai kai tosauta pathein hosa diethesan auton hoi apo tou genous hymōn.
And I answered, “I admitted it and admit it; but I did not admit that he endured all these things as being justified by them, but as fulfilling the dispensation which his Father, the Maker and Lord and God of all, willed. For I admit also that he endured to die crucified, and to become man, and to suffer all that those of your race inflicted on him.
Notes and citation
Summary: Christ kept the law to fulfill the Father's plan, not to be justified by it.
Notes on the original text
- Digital text corrected (damaged spot in the digital text; restored from the sense): διὰ το(??)των → διὰ τούτων.
Topics: Christology
Cite (SBL): Justin, Dial. 67.6 (Archambault 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.7Archambault 1:322
Ἐπεὶ πάλιν, ὦ Τρύφων, μὴ συντίθεσαι οἷς φθάνεις συντεθειμένος, ἀπόκριναί μοι· Οἱ πρὸ Μωσέως γενόμενοι δίκαιοι καὶ πατριάρχαι, μηδὲν φυλάξαντες τῶν ὅσα ἀποδείκνυσιν ὁ λόγος ἀρχὴν διαταγῆς εἰληφέναι διὰ Μωσέως, σώζονται ἐν τῇ τῶν μακαρίων κληρονομίᾳ ἢ οὔ;
Epei palin, ō Tryphōn, mē syntithesai hois phthaneis syntetheimenos, apokrinai moi; Hoi pro Mōseōs genomenoi dikaioi kai patriarchai, mēden phylaxantes tōn hosa apodeiknysin ho logos archēn diatagēs eilēphenai dia Mōseōs, sōzontai en tę̄ tōn makariōn klēronomią ē ou?
“But since, Trypho, you again do not agree to what you had already agreed, answer me: are the righteous men and patriarchs who were before Moses, who kept none of the things which the word shows began to be ordained through Moses, saved in the inheritance of the blessed, or not?”
Notes and citation
Summary: Justin asks again whether the patriarchs are saved.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): συντίθεσαι οἶς φθάνεις → συντίθεσαι οἷς φθάνεις.
Cite (SBL): Justin, Dial. 67.7 (Archambault 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.8Archambault 1:322
Καὶ ὁ Τρύφων ἔφη· Αἱ γραφαὶ ἀναγκάζουσί με ὁμολογεῖν. Ὁμοίως δʼ ἀνερωτῶ σε πάλιν, ἔφην· Τὰς προσφορὰς καὶ τὰς θυσίας διʼ ἔνδειαν ὁ θεὸς ἐνετείλατο ποιεῖν τοὺς πατέρας ὑμῶν, ἢ διὰ τὸ σκληροκάρδιον αὐτῶν καὶ εὐχερὲς πρὸς εἰδωλολατρείαν; Καὶ τοῦτο, ἔφη, αἱ γραφαὶ ὁμοίως ἀναγκάζουσιν ὁμολογεῖν ἡμᾶς.
Kai ho Tryphōn ephē; Hai graphai anankazousi me homologein. Homoiōs dʼ anerōtō se palin, ephēn; Tas prosphoras kai tas thysias diʼ endeian ho theos eneteilato poiein tous pateras hymōn, ē dia to sklērokardion autōn kai eucheres pros eidōlolatreian? Kai touto, ephē, hai graphai homoiōs anankazousin homologein hēmas.
And Trypho said, “The Scriptures compel me to admit it.” “Likewise I ask you again,” I said, “did God command your fathers to make the offerings and sacrifices because he needed them, or because of their hardness of heart and proneness to idolatry?” “The Scriptures likewise compel us to admit this too,” he said.
Notes and citation
Summary: Trypho concedes both points.
Cite (SBL): Justin, Dial. 67.8 (Archambault 1:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.9Archambault 1:322–324
Καὶ ὅτι, φημί, καινὴν διαθήκην διαθήσεσθαι ὁ θεὸς ἐπήγγελται παρὰ τὴν ἐν ὄρει Χωρήβ, ὁμοίως αἱ γραφαὶ προεῖπον; Καὶ τοῦτο ἀπεκρίνατο προειρῆσθαι. Κἀγὼ πάλιν· Ἡ δὲ παλαιὰ διαθήκη, ἔφην, μετὰ φόβου καὶ τρόμου διετάγη τοῖς πατράσιν ὑμῶν, ὡς μηδὲ δύνασθαι αὐτοὺς ἐπαίειν τοῦ θεοῦ; Κἀκεῖνος ὡμολόγησε.
Kai hoti, phēmi, kainēn diathēkēn diathēsesthai ho theos epēngeltai para tēn en orei Chōrēb, homoiōs hai graphai proeipon? Kai touto apekrinato proeirēsthai. Kagō palin; Hē de palaia diathēkē, ephēn, meta phobou kai tromou dietagē tois patrasin hymōn, hōs mēde dynasthai autous epaiein tou theou? Kakeinos hōmologēse.
“And that God promised to make a new covenant besides the one at Mount Horeb, did the Scriptures likewise foretell?” I said. And he answered that this too had been foretold. And I said again, “Was not the old covenant laid down for your fathers with fear and trembling, so that they could not even listen to God?” And he agreed.
Jer 31:31 (38:31 LXX) (allusion, high confidence) · Exod 20:18 (allusion, high confidence) · Exod 20:19 (allusion, high confidence) · Heb 12:18 (echo, medium confidence)
Notes and citation
Summary: The Scriptures foretold a new covenant; the old was given in fear.
Notes on the original text
- Digital text corrected (digitization slip (word broken at a line end, letter lost)): διαθή- εσθαι → διαθήσεσθαι.
Cite (SBL): Justin, Dial. 67.9 (Archambault 1:322–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-9).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.10Archambault 1:324
Τί οὖν; ἔφην. Ἑτέραν διαθήκην ἔσεσθαι ὁ θεὸς ὑπέσχετο, οὐχ ὡς ἐκείνη διετάγη, καὶ ἄνευ φόβου καὶ τρόμου καὶ ἀστραπῶν διαταγῆναι αὐτοῖς ἔφη, καὶ δεικνύουσαν τί μὲν ὡς αἰώνιον καὶ παντὶ γένει ἁρμόζον καὶ ἔνταλμα καὶ ἔργον ὁ θεὸς ἐπίσταται, τί δὲ πρὸς τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν ἁρμοσάμενος, ὡς καὶ διὰ τῶν προφητῶν βοᾷ, ἐνετέταλτο.
Ti oun? ephēn. Heteran diathēkēn esesthai ho theos hypescheto, ouch hōs ekeinē dietagē, kai aneu phobou kai tromou kai astrapōn diatagēnai autois ephē, kai deiknyousan ti men hōs aiōnion kai panti genei harmozon kai entalma kai ergon ho theos epistatai, ti de pros to sklērokardion tou laou hymōn harmosamenos, hōs kai dia tōn prophētōn boą, enetetalto.
“What then?” I said. “God promised that there would be another covenant, not as that one was laid down, and said that it would be laid down for them without fear and trembling and lightnings, and showing what God knows to be eternal and fitting for every race, both commandment and work, and what he had commanded accommodating himself to the hardness of heart of your people, as he also cries through the prophets.”
Notes and citation
Summary: The new covenant distinguishes eternal commandments from concessions to hardness of heart.
Cite (SBL): Justin, Dial. 67.10 (Archambault 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-10).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
67.11Archambault 1:324
Καὶ τούτῳ συνθέσθαι, ἔφη, ἐκ παντὸς τοὺς φιλαλήθεις, ἀλλὰ μὴ φιλέριδας, ἀναγκαῖον. Κἀγώ· Οὐκ οἶδʼ ὅπως, ἔφην, φιλερίστους τινὰς ἀποκαλῶν, αὐτὸς πολλάκις ἐν τούτῳ ἐφάνης τῷ ἔργῳ ὤν, ἀντειπὼν πολλάκις οἷς συνετέθης.
Kai toutǭ synthesthai, ephē, ek pantos tous philalētheis, alla mē phileridas, anankaion. Kagō; Ouk oidʼ hopōs, ephēn, phileristous tinas apokalōn, autos pollakis en toutǭ ephanēs tǭ ergǭ ōn, anteipōn pollakis hois synetethēs.
“Those who love the truth and not strife,” he said, “must certainly agree to this too.” And I said, “I do not know how, calling some people contentious, you yourself have often shown yourself to be engaged in that very thing, often contradicting what you had agreed to.”
Notes and citation
Summary: Justin notes Trypho's own inconsistency.
Cite (SBL): Justin, Dial. 67.11 (Archambault 1:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/60-1/#p-67-11).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.