Dialogue with Trypho 68.1–77.4
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 68
68.1Archambault 1:324–326
Καὶ ὁ Τρύφων· Ἄπιστον γὰρ καὶ ἀδύνατον σχεδὸν πρᾶγμα ἐπιχειρεῖς ἀποδεικνύναι, ὅτι θεὸς ὑπέμεινε γεννηθῆναι καὶ ἄνθρωπος γενέσθαι. Εἰ τοῦτο, ἔφην, ἀπʼ ἀνθρωπείοις διδάγμασιν ἢ ἐπιχειρήμασιν ἐπεβαλόμην ἀποδεικνύναι, ἀνασχέσθαι μου οὐκ ἂν ἔδει ὑμᾶς· εἰ δὲ γραφὰς καὶ εἰς τοῦτο εἰρημένας τοσαύτας, πλειστάκις αὐτὰς λέγων, ἀξιῶ ὑμᾶς ἐπιγνῶναι αὐτάς, σκληροκάρδιοι πρὸς τὸ γνῶναι νοῦν καὶ θέλημα τοῦ θεοῦ γίνεσθε. Εἰ δὲ βούλεσθε τοιοῦτοι ἀεὶ μένειν, ἐγὼ μὲν οὐδὲν ἂν βλαβείην· τὰ δὲ αὐτὰ ἀεὶ ἔχων, ἃ καὶ πρὸ τοῦ συμβαλεῖν ὑμῖν εἶχον, ἀπαλλάξομαι ὑμῶν.
Kai ho Tryphōn; Apiston gar kai adynaton schedon pragma epicheireis apodeiknynai, hoti theos hypemeine gennēthēnai kai anthrōpos genesthai. Ei touto, ephēn, apʼ anthrōpeiois didagmasin ē epicheirēmasin epebalomēn apodeiknynai, anaschesthai mou ouk an edei hymas; ei de graphas kai eis touto eirēmenas tosautas, pleistakis autas legōn, axiō hymas epignōnai autas, sklērokardioi pros to gnōnai noun kai thelēma tou theou ginesthe. Ei de boulesthe toioutoi aei menein, egō men ouden an blabeiēn; ta de auta aei echōn, ha kai pro tou symbalein hymin eichon, apallaxomai hymōn.
And Trypho said, “For you are attempting to prove something incredible and almost impossible: that God endured to be born and to become man.” “If I undertook to prove this,” I said, “by human teachings or arguments, you should not bear with me; but if, quoting so many Scriptures spoken to this effect, and repeating them very often, I ask you to recognize them, you are becoming hard of heart toward knowing the mind and will of God. But if you wish always to remain so, I would suffer no harm; I will leave you, having always the same things as I had before I met you.”
Notes and citation
Summary: Trypho finds the incarnation incredible; Justin appeals to Scripture.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent)): Εἰ δὲ βουλεσθε → Εἰ δὲ βούλεσθε.
Topics: Christology
Cite (SBL): Justin, Dial. 68.1 (Archambault 1:324–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.2Archambault 1:326
Καὶ ὁ Τρύφων· Ὅρα, ὦ φίλε, ἔφη, ὅτι μετὰ πολλοῦ κόπου καὶ καμάτου γέγονέ σοι τὸ κτήσασθαι αὐτά· καὶ ἡμᾶς οὖν, βασανίσαντας πάντα τὰ ἐπιτρέχοντα, συνθέσθαι δεῖ οἷς ἀναγκάζουσιν ἡμᾶς αἱ γραφαί. Κἀγὼ πρὸς ταῦτα· Οὐκ ἀξιῶ, εἶπον, ὑμᾶς μὴ παντὶ τρόπῳ ἀγωνιζομένους τὴν ἐξέτασιν τῶν ζητουμένων ποιεῖσθαι, ἀλλʼ ἐκείνοις μὴ πάλιν ἀντιλέγειν, μηδὲν ἔχοντας λέγειν, οἷς ἔφητε συνθέσθαι.
Kai ho Tryphōn; Hora, ō phile, ephē, hoti meta pollou kopou kai kamatou gegone soi to ktēsasthai auta; kai hēmas oun, basanisantas panta ta epitrechonta, synthesthai dei hois anankazousin hēmas hai graphai. Kagō pros tauta; Ouk axiō, eipon, hymas mē panti tropǭ agōnizomenous tēn exetasin tōn zētoumenōn poieisthai, allʼ ekeinois mē palin antilegein, mēden echontas legein, hois ephēte synthesthai.
And Trypho said, “See, friend, that you acquired these things with much labor and toil; and so we too must first test everything that comes up, and then agree to what the Scriptures compel us.” And I said to this, “I do not ask you not to make your examination of the questions by striving in every way, but not again to contradict, having nothing to say, the things you said you agreed to.”
Notes and citation
Summary: Trypho asks time to examine; Justin asks him not to take back agreements.
Cite (SBL): Justin, Dial. 68.2 (Archambault 1:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.3Archambault 1:326–328
Καὶ ὁ Τρύφων ἔφη· Τοῦτο πειρασόμεθα πράξειν. Πάλιν ἐγὼ ἔφην· Πρὸς τοῖς ἀνηρωτημένοις καὶ νῦν ὑπʼ ἐμοῦ πάλιν ἀνερωτήσασθαι ὑμᾶς βούλομαι· διὰ γὰρ τῶν ἀνερωτήσεων τούτων καὶ περαιωθῆναι σὺν τάχει τὸν λόγον ἀγωνιοῦμαι. Καὶ ὁ Τρύφων ἔφη· Ἀνερώτα. Κἀγὼ εἶπον· Μήτι ἄλλον τινὰ προσκυνητὸν καὶ κύριον καὶ θεὸν λεγόμενον ἐν ταῖς γραφαῖς νοεῖτε εἶναι πλὴν τοῦ τοῦτο ποιήσαντος τὸ πᾶν καὶ τοῦ Χριστοῦ, ὃς διὰ τῶν τοσούτων γραφῶν ἀπεδείχθη ὑμῖν ἄνθρωπος γενόμενος;
Kai ho Tryphōn ephē; Touto peirasometha praxein. Palin egō ephēn; Pros tois anērōtēmenois kai nyn hypʼ emou palin anerōtēsasthai hymas boulomai; dia gar tōn anerōtēseōn toutōn kai peraiōthēnai syn tachei ton logon agōnioumai. Kai ho Tryphōn ephē; Anerōta. Kagō eipon; Mēti allon tina proskynēton kai kyrion kai theon legomenon en tais graphais noeite einai plēn tou touto poiēsantos to pan kai tou Christou, hos dia tōn tosoutōn graphōn apedeichthē hymin anthrōpos genomenos?
And Trypho said, “We will try to do this.” I said again, “Besides the questions already asked, I want to ask you again now; for by these questions I will strive to bring the argument quickly to an end.” And Trypho said, “Ask.” And I said, “Do you think that anyone else is called in the Scriptures worthy of worship and Lord and God except the one who made this universe, and Christ, who has been proved to you by so many Scriptures to have become man?”
Notes and citation
Summary: Justin asks whether anyone besides the Creator and Christ is called God and worshipped in Scripture.
Topics: Christology, Trinity
Cite (SBL): Justin, Dial. 68.3 (Archambault 1:326–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.4Archambault 1:328
Καὶ ὁ Τρύφων· Πῶς τοῦτο δυνάμεθα εἶναι ὁμολογῆσαι, ὁπότε, εἰ καὶ ἄλλος τίς ἐστι πλὴν τοῦ πατρὸς μόνου, τὴν τοσαύτην ζήτησιν ἐποιησάμεθα; Κἀγὼ πάλιν· Ἀναγκαῖόν ἐστι καὶ ταῦτα ὑμᾶς ἐρωτῆσαι, ὅπως γνῶ μήτι ἄλλο φρονεῖτε παρʼ ἃ τέως ὡμολογήσατε. Κἀκεῖνος· Οὔ, ἄνθρωπε, ἔφη. Κἀγὼ πάλιν· Ὑμῶν οὖν ταῦτα ἀληθῶς συντιθεμένων καὶ τοῦ λόγου λέγοντος· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; οὐκ ἤδη καὶ νοεῖν ὀφείλετε ὅτι οὐκ ἔστι γένους ἀνθρώπου σπέρμα;
Kai ho Tryphōn; Pōs touto dynametha einai homologēsai, hopote, ei kai allos tis esti plēn tou patros monou, tēn tosautēn zētēsin epoiēsametha? Kagō palin; Anankaion esti kai tauta hymas erōtēsai, hopōs gnō mēti allo phroneite parʼ ha teōs hōmologēsate. Kakeinos; Ou, anthrōpe, ephē. Kagō palin; Hymōn oun tauta alēthōs syntithemenōn kai tou logou legontos; Tēn genean autou tis diēgēsetai? ouk ēdē kai noein opheilete hoti ouk esti genous anthrōpou sperma?
And Trypho said, “How can we admit this, when we have made such a long inquiry into whether there is anyone else besides the Father alone?” And I said again, “I must ask you this too, so that I may know whether you think otherwise than you have so far admitted.” And he said, “No, sir.” And I again said, “Since you truly agree to these things, and the word says, ‘Who shall declare his generation?’, ought you not now to understand that he is not the seed of a human race?”
Isa 53:8 (quotation, high confidence)
Notes and citation
Summary: Isa 53:8 shows Christ is not of human seed.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): δυνάμεθα εἷναι → δυνάμεθα εἶναι.
Topics: Christology
Cite (SBL): Justin, Dial. 68.4 (Archambault 1:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.5Archambault 1:328
Καὶ ὁ Τρύφων· Πῶς οὖν ὁ λόγος λέγει τῷ Δαυῒδ ὅτι ἀπὸ τῆς ὀσφύος αὐτοῦ λήψεται ἑαυτῷ υἱὸν ὁ θεὸς καὶ κατορθώσει αὐτῷ τὴν βασιλείαν καὶ καθίσει αὐτὸν ἐπὶ θρόνου τῆς δόξης αὐτοῦ;
Kai ho Tryphōn; Pōs oun ho logos legei tǭ Dauïd hoti apo tēs osphyos autou lēpsetai heautǭ huion ho theos kai katorthōsei autǭ tēn basileian kai kathisei auton epi thronou tēs doxēs autou?
And Trypho said, “How then does the word say to David that God will take for himself a son from his loins, and will establish his kingdom, and will set him on the throne of his glory?”
2 Sam 7:12 (allusion, high confidence) · Ps 132:11 (131:11 LXX) (allusion, high confidence)
Notes and citation
Summary: Trypho cites the promise that the Messiah will come from David's loins.
Topics: Christology
Cite (SBL): Justin, Dial. 68.5 (Archambault 1:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.6Archambault 1:328–330
Κἀγὼ ἔφην· Ὦ Τρύφων, εἰ μὲν καὶ τὴν προφητείαν, ἣν ἔφη Ἡσαΐας, οὔ φησι πρὸς τὸν οἶκον τοῦ Δαυΐδ· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται· ἀλλὰ πρὸς ἕτερον οἶκον τῶν δώδεκα φυλῶν, ἴσως ἂν ἀπορίαν εἶχε τὸ πρᾶγμα· ἐπειδὴ δὲ καὶ αὐτὴ ἡ προφητεία πρὸς τὸν οἶκον Δαυῒδ εἴρηται, τὸ εἰρημένον πρὸς Δαυῒδ ὑπὸ θεοῦ ἐν μυστηρίῳ διὰ Ἡσαΐου ὡς ἔμελλε γίνεσθαι ἐξηγήθη· εἰ μήτι τοῦτο οὐκ ἐπίστασθε, ὦ φίλοι, ἔφην, ὅτι πολλοὺς λόγους, τοὺς ἐπικεκαλυμμένως καὶ ἐν παραβολαῖς ἢ μυστηρίοις ἢ ἐν συμβόλοις ἔργων λελεγμένους, οἱ μετʼ ἐκείνους τοὺς εἰπόντας ἢ πράξαντας γενόμενοι προφῆται ἐξηγήσαντο.
Kagō ephēn; Ō Tryphōn, ei men kai tēn prophēteian, hēn ephē Hēsaïas, ou phēsi pros ton oikon tou Dauïd; Idou hē parthenos en gastri lēpsetai; alla pros heteron oikon tōn dōdeka phylōn, isōs an aporian eiche to pragma; epeidē de kai autē hē prophēteia pros ton oikon Dauïd eirētai, to eirēmenon pros Dauïd hypo theou en mystēriǭ dia Hēsaïou hōs emelle ginesthai exēgēthē; ei mēti touto ouk epistasthe, ō philoi, ephēn, hoti pollous logous, tous epikekalymmenōs kai en parabolais ē mystēriois ē en symbolois ergōn lelegmenous, hoi metʼ ekeinous tous eipontas ē praxantas genomenoi prophētai exēgēsanto.
And I said, “Trypho, if the prophecy which Isaiah spoke, ‘Behold, the virgin shall conceive,’ were not spoken to the house of David, but to another house of the twelve tribes, the matter would perhaps be perplexing; but since this very prophecy was spoken to the house of David, what was spoken to David by God in a mystery was explained through Isaiah as it was to come about; unless you do not know this, friends,” I said, “that many words spoken in a veiled way and in parables or mysteries or in symbolic actions were explained by the prophets who came after those who said or did them.”
Isa 7:13 (allusion, high confidence) · Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: The promise to David is fulfilled through the virgin of David's house, as Isaiah explained.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent); digitization slip against Archambault's printed text (wrong breathing)): τους ἐπικεκαλυμμένως → τοὺς ἐπικεκαλυμμένως; μυστηρίοις ἣ ἐν συμβόλοις → μυστηρίοις ἢ ἐν συμβόλοις.
Topics: Christology
Cite (SBL): Justin, Dial. 68.6 (Archambault 1:328–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.7Archambault 1:330
Καὶ μάλα, ἔφη ὁ Τρύφων. Ἐὰν οὖν ἀποδείξω τὴν προφητείαν ταύτην τοῦ Ἡσαίου εἰς τοῦτον τὸν ἡμέτερον Χριστὸν εἰρημένην, ἀλλʼ οὐκ εἰς τὸν Ἐζεκίαν, ὥς φατε ὑμεῖς, οὐχὶ καὶ ἐν τούτῳ δυσωπήσω ὑμᾶς μὴ πείθεσθαι τοῖς διδασκάλοις ὑμῶν, οἵτινες τολμῶσι λέγειν τὴν ἐξήγησιν, ἣν ἐξηγήσαντο οἱ ἑβδομήκοντα ὑμῶν πρεσβύτεροι παρὰ Πτολεμαίῳ τῷ τῶν Αἰγυπτίων βασιλεῖ γενόμενοι, μὴ εἶναι ἔν τισιν ἀληθῆ;
Kai mala, ephē ho Tryphōn. Ean oun apodeixō tēn prophēteian tautēn tou Hēsaiou eis touton ton hēmeteron Christon eirēmenēn, allʼ ouk eis ton Ezekian, hōs phate hymeis, ouchi kai en toutǭ dysōpēsō hymas mē peithesthai tois didaskalois hymōn, hoitines tolmōsi legein tēn exēgēsin, hēn exēgēsanto hoi hebdomēkonta hymōn presbyteroi para Ptolemaiǭ tǭ tōn Aigyptiōn basilei genomenoi, mē einai en tisin alēthē?
“Certainly,” said Trypho. “If, then, I prove that this prophecy of Isaiah was spoken of this our Christ, and not of Hezekiah, as you say, shall I not in this too shame you out of obeying your teachers, who dare to say that the translation made by your seventy elders who were with Ptolemy the king of the Egyptians is in some points not true?
Notes and citation
Summary: Justin will show that the Septuagint is right and Isa 7:14 refers to Christ.
- The Septuagint was believed to have been made by seventy (or seventy-two) Jewish elders at the request of Ptolemy II; Justin tells the story in 1 Apol. 31.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 68.7 (Archambault 1:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.8Archambault 1:330–332
Ἃ γὰρ ἂν διαρρήδην ἐν ταῖς γραφαῖς φαίνονται ἐλέγχοντα αὐτῶν τὴν ἀνόητον καὶ φίλαυτον γνώμην, ταῦτα τολμῶσι λέγειν μὴ οὕτω γεγράφθαι· ἃ δʼ ἂν καὶ ἕλκειν πρὸς ἃς νομίζουσι δύνασθαι ἁρμόζειν πράξεις ἀνθρωπείους, ταῦτα οὐκ εἰς τοῦτον τὸν ἡμέτερον Ἰησοῦν Χριστὸν εἰρῆσθαι λέγουσιν, ἀλλʼ εἰς ὃν αὐτοὶ ἐξηγεῖσθαι ἐπιχειροῦσιν. Ὁποῖον καὶ τὴν γραφὴν ταύτην, περὶ ἧς ἡ νῦν ὁμιλία ἐστίν, ἐδίδαξαν ὑμᾶς λέγοντες εἰς Ἐζεκίαν αὐτὴν εἰρῆσθαι, ὅπερ, ὡς ὑπεσχόμην, ἀποδείξω ψεύδεσθαι αὐτούς.
Ha gar an diarrēdēn en tais graphais phainontai elenchonta autōn tēn anoēton kai philauton gnōmēn, tauta tolmōsi legein mē houtō gegraphthai; ha dʼ an kai helkein pros has nomizousi dynasthai harmozein praxeis anthrōpeious, tauta ouk eis touton ton hēmeteron Iēsoun Christon eirēsthai legousin, allʼ eis hon autoi exēgeisthai epicheirousin. Hopoion kai tēn graphēn tautēn, peri hēs hē nyn homilia estin, edidaxan hymas legontes eis Ezekian autēn eirēsthai, hoper, hōs hypeschomēn, apodeixō pseudesthai autous.
“For whatever in the Scriptures plainly refutes their senseless and selfish opinion, these they dare to say was not so written; and whatever they think they can draw and fit to human actions, these they say were spoken not of this our Jesus Christ, but of whomever they undertake to explain. As they taught you to say about this Scripture, which is the subject of our present discussion, that it was spoken of Hezekiah; which, as I promised, I will prove to be false.
Notes and citation
Summary: The Jewish teachers deny inconvenient texts or apply them to other men.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 68.8 (Archambault 1:330–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
68.9Archambault 1:332
Ἃς δʼ ἂν λέγωμεν αὐτοῖς γραφάς, αἳ διαρρήδην τὸν Χριστὸν καὶ παθητὸν καὶ προσκυνητὸν καὶ θεὸν ἀποδεικνύουσιν, ἃς καὶ προανιστόρησα ὑμῖν, ταύτας εἰς Χριστὸν μὲν εἰρῆσθαι ἀναγκαζόμενοι συντίθενται, τοῦτον δὲ μὴ εἶναι τὸν Χριστὸν τολμῶσι λέγειν, ἐλεύσεσθαι δὲ καὶ παθεῖν καὶ βασιλεῦσαι καὶ προσκυνητὸν γενέσθαι θεὸν ὁμολογοῦσιν· ὅπερ γελοῖον καὶ ἀνόητον ὂν ὁμοίως ἀποδείξω. Ἀλλʼ ἐπεὶ κατεπείγει με πρότερον πρὸς τὰ ὑπὸ σοῦ ἐν γελοίῳ τρόπῳ εἰρημένα ἀποκρίνασθαι, πρὸς ταῦτα τὰς ἀποκρίσεις ποιήσομαι, καὶ πρὸς τὰ ἐπίλοιπα ἐς ὕστερον τὰς ἀποδείξεις δώσω.
Has dʼ an legōmen autois graphas, hai diarrēdēn ton Christon kai pathēton kai proskynēton kai theon apodeiknyousin, has kai proanistorēsa hymin, tautas eis Christon men eirēsthai anankazomenoi syntithentai, touton de mē einai ton Christon tolmōsi legein, eleusesthai de kai pathein kai basileusai kai proskynēton genesthai theon homologousin; hoper geloion kai anoēton on homoiōs apodeixō. Allʼ epei katepeigei me proteron pros ta hypo sou en geloiǭ tropǭ eirēmena apokrinasthai, pros tauta tas apokriseis poiēsomai, kai pros ta epiloipa es hysteron tas apodeixeis dōsō.
“And the Scriptures we quote to them, which plainly prove that the Christ is both to suffer and to be worshiped and is God, which I have also recounted to you, these they are compelled to agree were spoken of Christ, but they dare to say that this man is not the Christ, while admitting that he will come and suffer and reign and become God worthy of worship; which I will likewise prove to be ridiculous and foolish. But since I am pressed first to answer what you said in a mocking manner, I will make my answers to that, and give the proofs of the rest later.”
Notes and citation
Summary: The Jewish teachers admit these texts refer to the Messiah but deny Jesus is he.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): γραφάς, αἵ διαρρήδην → γραφάς, αἳ διαρρήδην.
Topics: Christology
Cite (SBL): Justin, Dial. 68.9 (Archambault 1:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-68-9).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 69
69.1Archambault 1:332
Εὖ ἴσθι οὖν, ὦ Τρύφων, λέγων ἐπέφερον, ὅτι ἃ παραποιήσας ὁ λεγόμενος διάβολος ἐν τοῖς Ἕλλησι λεχθῆναι ἐποίησεν, ὡς καὶ διὰ τῶν ἐν Αἰγύπτῳ μάγων ἐνήργησε καὶ διὰ τῶν ἐπὶ Ἡλίᾳ ψευδοπροφητῶν, καὶ ταῦτα βεβαίαν μου τὴν ἐν ταῖς γραφαῖς γνῶσιν καὶ πίστιν κατέστησεν.
Eu isthi oun, ō Tryphōn, legōn epepheron, hoti ha parapoiēsas ho legomenos diabolos en tois Hellēsi lechthēnai epoiēsen, hōs kai dia tōn en Aigyptǭ magōn enērgēse kai dia tōn epi Hēlią pseudoprophētōn, kai tauta bebaian mou tēn en tais graphais gnōsin kai pistin katestēsen.
“Know well, then, Trypho,” I went on, “that the things which the so-called devil made to be said among the Greeks by counterfeiting, as he also worked through the magicians in Egypt and the false prophets in the time of Elijah, have made my knowledge of the Scriptures and my faith firm.
Exod 7:11 (allusion, medium confidence) · 1 Kgs 18:19 (allusion, medium confidence)
Notes and citation
Summary: The devil's counterfeits in pagan myth only confirm Justin's faith.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (dropped letter); stray punctuation in the digital text): ἐνήρησε → ἐνήργησε; γνῶσιν· καὶ πίστιν → γνῶσιν καὶ πίστιν.
Cite (SBL): Justin, Dial. 69.1 (Archambault 1:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-69-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
69.2Archambault 1:332–334
Ὅταν γὰρ Διόνυσον μὲν υἱὸν τοῦ Διὸς ἐκ μίξεως, ἣν μεμῖχθαι αὐτὸν τῇ Σεμέλῃ, γεγενῆσθαι λέγωσι, καὶ τοῦτον εὑρετὴν ἀμπέλου γενόμενον, καὶ διασπαραχθέντα καὶ ἀποθανόντα ἀναστῆναι, εἰς οὐρανόν τε ἀνεληλυθέναι ἱστορῶσι, καὶ ὄνον ἐν τοῖς μυστηρίοις αὐτοῦ παραφέρωσιν, οὐχὶ τὴν προλελεγμένην ὑπὸ Μωσέως ἀναγραφεῖσαν Ἰακὼβ τοῦ πατριάρχου προφητείαν μεμιμῆσθαι αὐτὸν νοῶ;
Hotan gar Dionyson men huion tou Dios ek mixeōs, hēn memichthai auton tę̄ Semelę̄, gegenēsthai legōsi, kai touton heuretēn ampelou genomenon, kai diasparachthenta kai apothanonta anastēnai, eis ouranon te anelēlythenai historōsi, kai onon en tois mystēriois autou parapherōsin, ouchi tēn prolelegmenēn hypo Mōseōs anagrapheisan Iakōb tou patriarchou prophēteian memimēsthai auton noō?
“For when they say that Dionysus was born the son of Zeus by his union with Semele, and relate that he was the discoverer of the vine, and that he was torn in pieces and died and rose again and went up into heaven, and bring an ass into his mysteries, do I not understand that he imitated the prophecy of the patriarch Jacob recorded by Moses, which was quoted before?
Gen 49:11 (allusion, high confidence)
Notes and citation
Summary: The Dionysus myth imitates Jacob's prophecy.
- Compare 1 Apol. 54.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): εὑρετήν ἀμπέλου → εὑρετὴν ἀμπέλου; Ἰακώβ τοῦ πατριάρχου → Ἰακὼβ τοῦ πατριάρχου.
Cite (SBL): Justin, Dial. 69.2 (Archambault 1:332–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-69-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
69.3Archambault 1:334
Ἐπὰν δὲ τὸν Ἡρακλέα ἰσχυρὸν καὶ περινοστήσαντα πᾶσαν τὴν γῆν, καὶ αὐτὸν τῷ Διῒ ἐξ Ἀλκμήνης γενόμενον, καὶ ἀποθανόντα εἰς οὐρανὸν ἀνεληλυθέναι λέγωσιν, οὐχὶ τὴν, Ἰσχυρὸς ὡς γίγας δραμεῖν ὁδὸν αὐτοῦ, περὶ Χριστοῦ λελεγμένην γραφὴν ὁμοίως μεμιμῆσθαι νοῶ; Ὅταν δὲ τὸν Ἀσκληπιὸν νεκροὺς ἀνεγείραντα καὶ τὰ ἄλλα πάθη θεραπεύσαντα παραφέρῃ, οὐχὶ τὰς περὶ Χριστοῦ ὁμοίως προφητείας μεμιμῆσθαι τοῦτον καὶ ἐπὶ τούτῳ φημί;
Epan de ton Hēraklea ischyron kai perinostēsanta pasan tēn gēn, kai auton tǭ Diï ex Alkmēnēs genomenon, kai apothanonta eis ouranon anelēlythenai legōsin, ouchi tēn, Ischyros hōs gigas dramein hodon autou, peri Christou lelegmenēn graphēn homoiōs memimēsthai noō? Hotan de ton Asklēpion nekrous anegeiranta kai ta alla pathē therapeusanta parapherę̄, ouchi tas peri Christou homoiōs prophēteias memimēsthai touton kai epi toutǭ phēmi?
“And when they say that Heracles was strong and traveled over the whole earth, and was born to Zeus of Alcmene, and died and went up into heaven, do I not understand that the Scripture spoken of Christ, ‘Strong as a giant to run his course,’ was likewise imitated? And when he brings forward Asclepius as raising the dead and healing other diseases, do I not say that he likewise imitated the prophecies about Christ in this too?
Ps 19:5 (18:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Heracles and Asclepius imitate prophecies of Christ.
Cite (SBL): Justin, Dial. 69.3 (Archambault 1:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-69-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
69.4Archambault 1:334–336
Ἐπεὶ δὲ οὐκ ἀνιστόρησα πρὸς ὑμᾶς τοιαύτην γραφήν, ἣ σημαίνει τὸν Χριστὸν ταῦτα ποιήσειν, καὶ μιᾶς τινὸς ἀναγκαίως ἐπιμνησθήσομαι, ἐξ ἧς καὶ συνεῖναι ὑμῖν δυνατόν, πῶς καὶ τοῖς ἐρήμοις γνώσεως θεοῦ, λέγω δὲ τοῖς ἔθνεσιν, οἳ καὶ ὀφθαλμοὺς ἔχοντες οὐχ ἑώρων οὐδὲ καρδίαν ἔχοντες συνίεσαν, τὰ ἐξ ὕλης κατασκευάσματα προσκυνοῦντες, ὁ λόγος προέλεγεν ἀρνηθῆναι αὐτὰ καὶ ἐλπίζειν ἐπὶ τοῦτον τὸν Χριστόν.
Epei de ouk anistorēsa pros hymas toiautēn graphēn, hē sēmainei ton Christon tauta poiēsein, kai mias tinos anankaiōs epimnēsthēsomai, ex hēs kai syneinai hymin dynaton, pōs kai tois erēmois gnōseōs theou, legō de tois ethnesin, hoi kai ophthalmous echontes ouch heōrōn oude kardian echontes syniesan, ta ex hylēs kataskeuasmata proskynountes, ho logos proelegen arnēthēnai auta kai elpizein epi touton ton Christon.
“But since I have not recounted to you such a Scripture, which indicates that Christ would do these things, I will necessarily mention one, from which you can also understand how the word foretold that those who were destitute of the knowledge of God, I mean the nations, who having eyes did not see and having a heart did not understand, worshiping the things made of matter, would renounce them and hope in this Christ.
Jer 5:21 (echo, medium confidence) · Mark 8:18 (echo, medium confidence)
Notes and citation
Summary: Justin will quote a prophecy of Christ's healings and the conversion of the nations.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τά ἐξ ὕλης → τὰ ἐξ ὕλης.
Cite (SBL): Justin, Dial. 69.4 (Archambault 1:334–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-69-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
69.5Archambault 1:336
Εἴρηται δὲ οὕτως· Εὐφράνθητι ἔρημος ἡ διψῶσα, ἀγαλλιάσθω ἔρημος καὶ ἐξανθείτω ὡς κρίνον. Καὶ ἐξανθήσει καὶ ἀγαλλιάσεται τὰ ἔρημα τοῦ Ἰορδάνου, καὶ ἡ δόξα τοῦ Λιβάνου ἐδόθη αὐτῇ καὶ ἡ τιμὴ τοῦ Καρμήλου. Καὶ ὁ λαός μου ὄψεται τὸ ὕψος κυρίου καὶ τὴν δόξαν τοῦ θεοῦ. Ἰσχύσατε χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα. Παρακαλεῖσθε οἱ ὀλιγόψυχοι τῇ καρδίᾳ, ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι καὶ ἀνταποδώσει· αὐτὸς ἥξει καὶ σώσει ἡμᾶς. Τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται· τότε ἁλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογγιλάλων, ὅτι ἐρράγη ἐν ἐρήμῳ ὕδωρ καὶ φάραγξ ἐν γῇ διψώσῃ, καὶ ἡ ἄνυδρος ἔσται εἰς ἔλη, καὶ εἰς διψῶσαν γῆν πηγὴ ὕδατος ἔσται.
Eirētai de houtōs; Euphranthēti erēmos hē dipsōsa, agalliasthō erēmos kai exantheitō hōs krinon. Kai exanthēsei kai agalliasetai ta erēma tou Iordanou, kai hē doxa tou Libanou edothē autę̄ kai hē timē tou Karmēlou. Kai ho laos mou opsetai to hypsos kyriou kai tēn doxan tou theou. Ischysate cheires aneimenai kai gonata paralelymena. Parakaleisthe hoi oligopsychoi tę̄ kardią, ischysate, mē phobeisthe. Idou ho theos hēmōn krisin antapodidōsi kai antapodōsei; autos hēxei kai sōsei hēmas. Tote anoichthēsontai ophthalmoi typhlōn, kai ōta kōphōn akousontai; tote haleitai hōs elaphos ho chōlos, kai tranē estai glōssa mongilalōn, hoti erragē en erēmǭ hydōr kai pharanx en gę̄ dipsōsę̄, kai hē anydros estai eis elē, kai eis dipsōsan gēn pēgē hydatos estai.
“It was spoken thus: ‘Rejoice, thirsty wilderness; let the wilderness be glad and blossom like the lily. And the deserts of the Jordan shall blossom and rejoice, and the glory of Lebanon was given to it, and the honor of Carmel. And my people shall see the height of the Lord and the glory of God. Be strong, you weak hands and feeble knees. Be comforted, you faint of heart; be strong, do not fear. Behold, our God renders judgment and will render it; he will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then the lame shall leap like a deer, and the tongue of the stammerers shall be clear; for water has broken out in the wilderness, and a valley in a thirsty land, and the waterless ground shall become marshes, and in the thirsty land there shall be a spring of water.’
Isa 35:1 (quotation, high confidence) · Isa 35:2 (quotation, high confidence) · Isa 35:3 (quotation, high confidence) · Isa 35:4 (quotation, high confidence) · Isa 35:5 (quotation, high confidence) · Isa 35:6 (quotation, high confidence) · Isa 35:7 (quotation, high confidence)
Notes and citation
Summary: Isa 35:1–7.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): καὶ ἀγαλλιάσεται τά ἔρημα → καὶ ἀγαλλιάσεται τὰ ἔρημα; ἡ τιμή τοῦ Καρμήλου → ἡ τιμὴ τοῦ Καρμήλου; ὀφθαλμοί τυφλῶν → ὀφθαλμοὶ τυφλῶν; πηγή ὕδατος ἔσται → πηγὴ ὕδατος ἔσται.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 69.5 (Archambault 1:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-69-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
69.6Archambault 1:336–338
Πηγὴ ὕδατος ζῶντος παρὰ θεοῦ ἐν τῇ ἐρήμῳ γνώσεως θεοῦ τῇ τῶν ἐθνῶν γῇ ἀνέβλυσεν οὗτος ὁ Χριστός, ὃς καὶ ἐν τῷ γένει ὑμῶν πέφανται, καὶ τοὺς ἐκ γενετῆς καὶ κατὰ τὴν σάρκα πηροὺς καὶ κωφοὺς καὶ χωλοὺς ἰάσατο, τὸν μὲν ἅλεσθαι, τὸν δὲ καὶ ἀκούειν, τὸν δὲ καὶ ὁρᾶν τῷ λόγῳ αὐτοῦ ποιήσας· καὶ νεκροὺς δὲ ἀναστήσας καὶ ζῆν ποιήσας, καὶ διὰ τῶν ἔργων ἐδυσώπει τοὺς τότε ὄντας ἀνθρώπους ἐπιγνῶναι αὐτόν.
Pēgē hydatos zōntos para theou en tę̄ erēmǭ gnōseōs theou tę̄ tōn ethnōn gę̄ aneblysen houtos ho Christos, hos kai en tǭ genei hymōn pephantai, kai tous ek genetēs kai kata tēn sarka pērous kai kōphous kai chōlous iasato, ton men halesthai, ton de kai akouein, ton de kai horan tǭ logǭ autou poiēsas; kai nekrous de anastēsas kai zēn poiēsas, kai dia tōn ergōn edysōpei tous tote ontas anthrōpous epignōnai auton.
“This Christ, a spring of living water from God, gushed forth in the wilderness of the knowledge of God, the land of the nations; he also appeared in your race and healed those who from birth and in the flesh were blind and deaf and lame, making one leap, another hear, and another see by his word; and raising the dead and making them live, he also by his works shamed the men of that time into recognizing him.
John 4:10 (echo, medium confidence) · John 7:38 (echo, medium confidence) · Matt 11:5 (echo, high confidence) · John 9:1 (echo, medium confidence)
Notes and citation
Summary: Christ is the spring of living water, who healed the blind, deaf, and lame and raised the dead.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ὃς καὶ ὲν τῷ γένει → ὃς καὶ ἐν τῷ γένει.
Topics: Christology
Cite (SBL): Justin, Dial. 69.6 (Archambault 1:336–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-69-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
69.7Archambault 1:338
Οἱ δὲ καὶ ταῦτα ὁρῶντες γινόμενα φαντασίαν μαγικὴν γίνεσθαι ἔλεγον· καὶ γὰρ μάγον εἶναι αὐτὸν ἐτόλμων λέγειν καὶ λαοπλάνον. Αὐτὸς δὲ καὶ ταῦτα ἐποίει πείθων καὶ τοὺς ἐπʼ αὐτὸν πιστεύειν μέλλοντας, ὅτι, κἂν τις, ἐν λώβῃ τινὶ σώματος ὑπάρχων, φύλαξ τῶν παραδεδομένων ὑπʼ αὐτοῦ διδαγμάτων ὑπάρξῃ, ὁλόκληρον αὐτὸν ἐν τῇ δευτέρᾳ αὐτοῦ παρουσίᾳ μετὰ τοῦ καὶ ἀθάνατον καὶ ἄφθαρτον καὶ ἀλύπητον ποιῆσαι ἀναστήσει.
Hoi de kai tauta horōntes ginomena phantasian magikēn ginesthai elegon; kai gar magon einai auton etolmōn legein kai laoplanon. Autos de kai tauta epoiei peithōn kai tous epʼ auton pisteuein mellontas, hoti, kan tis, en lōbę̄ tini sōmatos hyparchōn, phylax tōn paradedomenōn hypʼ autou didagmatōn hyparxę̄, holoklēron auton en tę̄ deuterą autou parousią meta tou kai athanaton kai aphtharton kai alypēton poiēsai anastēsei.
“But they, even seeing these things done, said it was a magical appearance; for they even dared to call him a magician and a deceiver of the people. But he did these things also to persuade those who were to believe in him, that even if anyone has some bodily defect, if he is a keeper of the teachings handed down by him, he will raise him up whole at his second coming, and make him also immortal and incorruptible and free from grief.
Matt 27:63 (echo, medium confidence) · John 7:12 (echo, medium confidence) · 1 Cor 15:52 (echo, medium confidence)
Notes and citation
Summary: Some called Christ a magician; his healings promise bodily wholeness at the resurrection.
- The charge that Jesus was a magician and deceiver appears in later Jewish sources (b. Sanh. 43a) and in Celsus.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): κἄν τις, ἐν λώβῃ → κἂν τις, ἐν λώβῃ.
Topics: Eschatology
Cite (SBL): Justin, Dial. 69.7 (Archambault 1:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-69-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 70
70.1Archambault 1:338–340
Ὅταν δὲ οἱ τὰ τοῦ Μίθρου μυστήρια παραδιδόντες λέγωσιν ἐκ πέτρας γεγεννῆσθαι αὐτόν, καὶ σπήλαιον καλῶσι τὸν τόπον ἔνθα μυεῖν τοὺς πειθομένους αὐτῷ παραδιδοῦσιν, ἐνταῦθα οὐχὶ τὸ εἰρημένον ὑπὸ Δανιήλ, ὅτι Λίθος ἄνευ χειρῶν ἐτμήθη ἐξ ὄρους μεγάλου, μεμιμῆσθαι αὐτοὺς ἐπίσταμαι, καὶ τὰ ὑπὸ Ἡσαίου ὁμοίως, οὗ καὶ τοὺς λόγους πάντας μιμήσασθαι ἐπεχείρησαν; Δικαιοπραξίας γὰρ λόγους καὶ παρʼ ἐκείνοις λέγεσθαι ἐτεχνάσαντο.
Hotan de hoi ta tou Mithrou mystēria paradidontes legōsin ek petras gegennēsthai auton, kai spēlaion kalōsi ton topon entha myein tous peithomenous autǭ paradidousin, entautha ouchi to eirēmenon hypo Daniēl, hoti Lithos aneu cheirōn etmēthē ex orous megalou, memimēsthai autous epistamai, kai ta hypo Hēsaiou homoiōs, hou kai tous logous pantas mimēsasthai epecheirēsan? Dikaiopraxias gar logous kai parʼ ekeinois legesthai etechnasanto.
“And when those who hand down the mysteries of Mithras say that he was born of a rock, and call the place where they initiate those who believe in him a cave, do I not know that here they imitated what was said by Daniel, that ‘a stone was cut out without hands from a great mountain,’ and likewise the words of Isaiah, all of whose words they tried to imitate? For they contrived that words of righteousness should be spoken among them too.
Dan 2:34 (quotation, high confidence) · Dan 2:45 (allusion, high confidence)
Notes and citation
Summary: The Mithras cult, with its rock birth and cave, imitates Daniel and Isaiah.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent)): ὑπο Δανιήλ → ὑπὸ Δανιήλ.
Cite (SBL): Justin, Dial. 70.1 (Archambault 1:338–340; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-70-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
70.2Archambault 1:340–342
Τοὺς δὲ εἰρημένους λόγους τοῦ Ἡσαΐου ἀναγκαίως ἀνιστορήσω ὑμῖν, ὅπως ἐξ αὐτῶν γνῶτε ταῦθʼ οὕτως ἔχειν. Εἰσὶ δὲ οὗτοι· Ἀκούσατε, οἱ πόρρωθεν, ἃ ἐποίησα· γνώσονται οἱ ἐγγίζοντες τὴν ἰσχύν μου. Ἀπέστησαν οἱ ἐν Σιὼν ἄνομοι· λήψεται τρόμος τοὺς ἀσεβεῖς. Τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον; Πορευόμενος ἐν δικαιοσύνῃ, λαλῶν εὐθεῖαν ὁδόν, μισῶν ἀνομίαν καὶ ἀδικίαν, καὶ τὰς χεῖρας ἀφωσιωμένος ἀπὸ δώρων, βαρύνων ὦτα ἵνα μὴ ἀκούσῃ κρίσιν ἄδικον αἵματος, καμμύων τοὺς ὀφθαλμοὺς ἵνα μὴ ἴδῃ ἀδικίαν· οὗτος οἰκήσει ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς.
Tous de eirēmenous logous tou Hēsaïou anankaiōs anistorēsō hymin, hopōs ex autōn gnōte tauthʼ houtōs echein. Eisi de houtoi; Akousate, hoi porrōthen, ha epoiēsa; gnōsontai hoi engizontes tēn ischyn mou. Apestēsan hoi en Siōn anomoi; lēpsetai tromos tous asebeis. Tis anangelei hymin ton topon ton aiōnion? Poreuomenos en dikaiosynę̄, lalōn eutheian hodon, misōn anomian kai adikian, kai tas cheiras aphōsiōmenos apo dōrōn, barynōn ōta hina mē akousę̄ krisin adikon haimatos, kammyōn tous ophthalmous hina mē idę̄ adikian; houtos oikēsei en hypsēlǭ spēlaiǭ petras ischyras.
“I must recount to you the words spoken by Isaiah, so that from them you may know that these things are so. They are these: ‘Hear, you who are far off, what I have done; those who are near shall know my strength. The lawless in Zion have departed; trembling shall seize the ungodly. Who shall tell you of the everlasting place? He who walks in righteousness, speaks the right way, hates lawlessness and injustice, and keeps his hands pure from bribes, stops his ears so as not to hear an unjust judgment of blood, shuts his eyes so as not to see injustice: he shall dwell in a high cave of a strong rock.
Isa 33:13 (quotation, high confidence) · Isa 33:14 (quotation, high confidence) · Isa 33:15 (quotation, high confidence) · Isa 33:16 (quotation, high confidence)
Notes and citation
Summary: Isa 33:13–16.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 70.2 (Archambault 1:340–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-70-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
70.3Archambault 1:342
Ἄρτος δοθήσεται αὐτῷ, καὶ τὸ ὕδωρ αὐτοῦ πιστόν. Βασιλέα μετὰ δόξης ὄψεσθε, καὶ οἱ ὀφθαλμοὶ ὑμῶν ὄψονται πόρρωθεν. Ἡ ψυχὴ ὑμῶν μελετήσει φόβον κυρίου. Ποῦ ἔστιν ὁ γραμματικός; Ποῦ εἰσιν οἱ βουλεύοντες; Ποῦ ἔστιν ὁ ἀριθμῶν τοὺς τρεφομένους, μικρὸν καὶ μέγαν λαόν; Ὧι οὐ συνεβουλεύσαντο, οὐδὲ ᾔδεισαν βάθη φωνῶν, ὥστε μὴ ἀκοῦσαι· λαὸς πεφαυλισμένος, καὶ οὐκ ἔστι τῷ ἀκούοντι σύνεσις.
Artos dothēsetai autǭ, kai to hydōr autou piston. Basilea meta doxēs opsesthe, kai hoi ophthalmoi hymōn opsontai porrōthen. Hē psychē hymōn meletēsei phobon kyriou. Pou estin ho grammatikos? Pou eisin hoi bouleuontes? Pou estin ho arithmōn tous trephomenous, mikron kai megan laon? Hōi ou synebouleusanto, oude ę̄deisan bathē phōnōn, hōste mē akousai; laos pephaulismenos, kai ouk esti tǭ akouonti synesis.
“‘Bread shall be given him, and his water shall be sure. You shall see the King with glory, and your eyes shall look from afar. Your soul shall meditate on the fear of the Lord. Where is the scribe? Where are the counselors? Where is he who counts those who are nourished, the small and great people? With whom they did not take counsel, nor did they know the depths of voices, so as not to hear; a despised people, and the one who hears has no understanding.’
Isa 33:16 (quotation, high confidence) · Isa 33:17 (quotation, high confidence) · Isa 33:18 (quotation, high confidence) · Isa 33:19 (quotation, high confidence) · 1 Cor 1:20 (echo, medium confidence)
Notes and citation
Summary: Isa 33:16–19.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 70.3 (Archambault 1:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-70-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
70.4Archambault 1:342
Ὅτι μὲν οὖν καὶ λέγει ἐν ταύτῃ τῇ προφητείᾳ περὶ τοῦ ἄρτου, ὃν παρέδωκεν ἡμῖν ὁ ἡμέτερος Χριστὸς ποιεῖν εἰς ἀνάμνησιν τοῦ σεσωματοποιῆσθαι αὐτὸν διὰ τοὺς πιστεύοντας εἰς αὐτόν, διʼ οὓς καὶ παθητὸς γέγονε, καὶ περὶ τοῦ ποτηρίου, ὃ εἰς ἀνάμνησιν τοῦ αἵματος αὐτοῦ παρέδωκεν εὐχαριστοῦντας ποιεῖν, φαίνεται. Καὶ ὅτι βασιλέα τοῦτον αὐτὸν μετὰ δόξης ὀψόμεθα, αὕτη ἡ προφητεία δηλοῖ.
Hoti men oun kai legei en tautę̄ tę̄ prophēteią peri tou artou, hon paredōken hēmin ho hēmeteros Christos poiein eis anamnēsin tou sesōmatopoiēsthai auton dia tous pisteuontas eis auton, diʼ hous kai pathētos gegone, kai peri tou potēriou, ho eis anamnēsin tou haimatos autou paredōken eucharistountas poiein, phainetai. Kai hoti basilea touton auton meta doxēs opsometha, hautē hē prophēteia dēloi.
“Now it is plain that in this prophecy he speaks of the bread which our Christ handed down to us to do in remembrance of his having been made flesh for the sake of those who believe in him, for whom he also became subject to suffering; and of the cup, which he handed down to be done, giving thanks, in remembrance of his blood. And this prophecy shows that we shall see this same one as King with glory.
Isa 33:16 (allusion, high confidence) · Luke 22:19 (echo, high confidence) · 1 Cor 11:24 (echo, high confidence) · 1 Cor 11:25 (echo, high confidence)
Notes and citation
Summary: Isaiah's “bread” and “water” foretell the Eucharist.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ἄρτου, ὅν παρέδωκεν → ἄρτου, ὃν παρέδωκεν.
Topics: Eucharist
Cite (SBL): Justin, Dial. 70.4 (Archambault 1:342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-70-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
70.5Archambault 1:342–344
Καὶ ὅτι λαός, ὁ εἰς αὐτὸν πιστεύειν προεγνωσμένος, μελετήσειν φόβον κυρίου προέγνωστο, αὗται αἱ λέξεις τῆς προφητείας βοῶσι. Καὶ ὅτι οἱ τὰ γράμματα τῶν γραφῶν ἐπίστασθαι λογιζόμενοι, καὶ ἀκούοντες τῶν προφητειῶν, οὐκ ἔχουσι σύνεσιν, ὁμοίως αὗται αἱ γραφαὶ κεκράγασιν. Ὅταν δέ, ὦ Τρύφων, ἔφην, ἐκ παρθένου γεγεννῆσθαι τὸν Περσέα ἀκούσω, καὶ τοῦτο μιμήσασθαι τὸν πλάνον ὄφιν συνίημι.
Kai hoti laos, ho eis auton pisteuein proegnōsmenos, meletēsein phobon kyriou proegnōsto, hautai hai lexeis tēs prophēteias boōsi. Kai hoti hoi ta grammata tōn graphōn epistasthai logizomenoi, kai akouontes tōn prophēteiōn, ouk echousi synesin, homoiōs hautai hai graphai kekragasin. Hotan de, ō Tryphōn, ephēn, ek parthenou gegennēsthai ton Persea akousō, kai touto mimēsasthai ton planon ophin syniēmi.
“And that the people foreknown as going to believe in him were foreknown to meditate on the fear of the Lord, these very words of the prophecy cry out. And that those who reckon that they know the letters of the Scriptures, and hear the prophecies, have no understanding, these Scriptures likewise cry aloud. And when I hear, Trypho,” I said, “that Perseus was born of a virgin, I understand that the deceiving serpent imitated this too.”
Notes and citation
Summary: The Perseus myth too is the serpent's imitation.
Cite (SBL): Justin, Dial. 70.5 (Archambault 1:342–344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-70-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 71
71.1Archambault 1:344
Ἀλλʼ οὐχὶ τοῖς διδασκάλοις ὑμῶν πείθομαι, μὴ συντεθειμένοις καλῶς ἐξηγεῖσθαι τὰ ὑπὸ τῶν παρὰ Πτολεμαίῳ τῷ Αἰγυπτίων γενομένῳ βασιλεῖ ἑβδομήκοντα πρεσβυτέρων, ἀλλʼ αὐτοὶ ἐξηγεῖσθαι πειρῶνται.
Allʼ ouchi tois didaskalois hymōn peithomai, mē syntetheimenois kalōs exēgeisthai ta hypo tōn para Ptolemaiǭ tǭ Aigyptiōn genomenǭ basilei hebdomēkonta presbyterōn, allʼ autoi exēgeisthai peirōntai.
“But I do not trust your teachers, who do not agree that the translation made by the seventy elders who were with Ptolemy, king of the Egyptians, is well made, but attempt to translate for themselves.
Notes and citation
Summary: Justin distrusts the Jewish teachers' new translations.
- Justin refers to newer Jewish Greek versions such as Aquila's (ca. 130).
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 71.1 (Archambault 1:344; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-71-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
71.2Archambault 1:344–346
Καὶ ὅτι πολλὰς γραφὰς τέλεον περιεῖλον ἀπὸ τῶν ἐξηγήσεων τῶν γεγενημένων ὑπὸ τῶν παρὰ Πτολεμαίῳ γεγενημένων πρεσβυτέρων, ἐξ ὧν διαρρήδην οὗτος αὐτὸς ὁ σταυρωθεὶς ὅτι θεὸς καὶ ἄνθρωπος καὶ σταυρούμενος καὶ ἀποθνήσκων κεκηρυγμένος ἀποδείκνυται, εἰδέναι ὑμᾶς βούλομαι· ἃς, ἐπειδὴ ἀρνεῖσθαι πάντας τοὺς ἀπὸ τοῦ γένους ὑμῶν ἐπίσταμαι, ταῖς τοιαύταις ζητήσεσιν οὐ προσβάλλω, ἀλλʼ ἐπὶ τὰς ἐκ τῶν ὁμολογουμένων ἔτι παρʼ ὑμῖν τὰς ζητήσεις ποιεῖν ἔρχομαι.
Kai hoti pollas graphas teleon perieilon apo tōn exēgēseōn tōn gegenēmenōn hypo tōn para Ptolemaiǭ gegenēmenōn presbyterōn, ex hōn diarrēdēn houtos autos ho staurōtheis hoti theos kai anthrōpos kai stauroumenos kai apothnēskōn kekērygmenos apodeiknytai, eidenai hymas boulomai; has, epeidē arneisthai pantas tous apo tou genous hymōn epistamai, tais toiautais zētēsesin ou prosballō, allʼ epi tas ek tōn homologoumenōn eti parʼ hymin tas zētēseis poiein erchomai.
“And I want you to know that they have entirely removed many Scriptures from the translations made by the elders who were with Ptolemy, from which it is plainly shown that this very man who was crucified was proclaimed as God and man and as being crucified and dying; which, since I know that all those of your race deny them, I do not bring into such inquiries, but come to make my inquiries from those still acknowledged among you.
Notes and citation
Summary: Justin charges that Jewish teachers removed passages; he will argue only from texts they accept.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); stray comma in the digital text): γεγενημένων, πρεσβυτέρων → γεγενημένων πρεσβυτέρων; ἅς, ἐπειδὴ → ἃς, ἐπειδὴ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 71.2 (Archambault 1:344–346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-71-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
71.3Archambault 1:346
Καὶ γὰρ ὅσας ὑμῖν ἀνήνεγκα ταύτας γνωρίζετε, πλὴν ὅτι περὶ τῆς λέξεως, τῆς Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται, ἀντείπατε, λέγοντες εἰρῆσθαι· Ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ λήψεται. Καὶ ὑπεσχόμην ἀπόδειξιν ποιήσασθαι οὐκ εἰς Ἐζεκίαν, ὡς ἐδιδάχθητε, τὴν προφητείαν εἰρῆσθαι ἀλλʼ εἰς τοῦτον τὸν ἐμὸν Χριστόν· καὶ δὴ τὴν ἀπόδειξιν ποιήσομαι.
Kai gar hosas hymin anēnenka tautas gnōrizete, plēn hoti peri tēs lexeōs, tēs Idou hē parthenos en gastri lēpsetai, anteipate, legontes eirēsthai; Idou hē neanis en gastri lēpsetai. Kai hypeschomēn apodeixin poiēsasthai ouk eis Ezekian, hōs edidachthēte, tēn prophēteian eirēsthai allʼ eis touton ton emon Christon; kai dē tēn apodeixin poiēsomai.
“For you acknowledge all those I have brought before you, except that about the passage, ‘Behold, the virgin shall conceive,’ you objected, saying it reads, ‘Behold, the young woman shall conceive.’ And I promised to prove that the prophecy was spoken not of Hezekiah, as you were taught, but of this my Christ; and now I will make the proof.”
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Justin returns to Isa 7:14.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent)): ταύτας γνωριζετε → ταύτας γνωρίζετε.
Topics: Christology
Cite (SBL): Justin, Dial. 71.3 (Archambault 1:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-71-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
71.4Archambault 1:346
Καὶ ὁ Τρύφων εἶπε· Πρῶτον ἀξιοῦμεν εἰπεῖν σε ἡμῖν καί τινας ὧν λέγεις τέλεον παραγεγράφθαι γραφῶν.
Kai ho Tryphōn eipe; Prōton axioumen eipein se hēmin kai tinas hōn legeis teleon paragegraphthai graphōn.
And Trypho said, “We first ask you to tell us some of the Scriptures which you say have been entirely falsified.”
Notes and citation
Summary: Trypho asks for examples of the removed passages.
Cite (SBL): Justin, Dial. 71.4 (Archambault 1:346; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-71-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 72
72.1Archambault 1:346–348
Κἀγὼ εἶπον· Ὡς ὑμῖν φίλον, πράξω. Ἀπὸ μὲν οὖν τῶν ἐξηγήσεων, ὧν ἐξηγήσατο Ἔσδρας εἰς τὸν νόμον τὸν περὶ τοῦ πάσχα, τὴν ἐξήγησιν ταύτην ἀφείλοντο· Καὶ εἶπεν Ἔσδρας τῷ λαῷ· Τοῦτο τὸ πάσχα ὁ σωτὴρ ἡμῶν καὶ ἡ καταφυγὴ ἡμῶν. Καὶ ἐὰν διανοηθῆτε καὶ ἀναβῇ ὑμῶν ἐπὶ τὴν καρδίαν, ὅτι μέλλομεν αὐτὸν ταπεινοῦν ἐν σημείῳ, καὶ μετὰ ταῦτα ἐλπίσωμεν ἐπʼ αὐτόν, οὐ μὴ ἐρημωθῇ ὁ τόπος οὗτος εἰς τὸν ἅπαντα χρόνον, λέγει ὁ θεὸς τῶν δυνάμεων· ἂν δὲ μὴ πιστεύσητε αὐτῷ μηδὲ εἰσακούσητε τοῦ κηρύγματος αὐτοῦ, ἔσεσθε ἐπίχαρμα τοῖς ἔθνεσι.
Kagō eipon; Hōs hymin philon, praxō. Apo men oun tōn exēgēseōn, hōn exēgēsato Esdras eis ton nomon ton peri tou pascha, tēn exēgēsin tautēn apheilonto; Kai eipen Esdras tǭ laǭ; Touto to pascha ho sōtēr hēmōn kai hē kataphygē hēmōn. Kai ean dianoēthēte kai anabę̄ hymōn epi tēn kardian, hoti mellomen auton tapeinoun en sēmeiǭ, kai meta tauta elpisōmen epʼ auton, ou mē erēmōthę̄ ho topos houtos eis ton hapanta chronon, legei ho theos tōn dynameōn; an de mē pisteusēte autǭ mēde eisakousēte tou kērygmatos autou, esesthe epicharma tois ethnesi.
And I said, “I will do as you wish. From the explanations which Ezra gave of the law concerning the Passover, they have removed this explanation: ‘And Ezra said to the people: This Passover is our Savior and our refuge. And if you have understood, and it has entered into your heart, that we are to humble him on a sign, and afterward hope in him, this place will not be laid waste for all time, says the God of hosts; but if you do not believe him nor listen to his proclamation, you shall be a laughingstock to the nations.’
Notes and citation
Summary: Justin cites a saying attributed to Ezra about the Passover as a figure of Christ.
- This passage is not found in any surviving manuscript of Ezra or of the Septuagint; it is probably a Christian addition known to Justin. Irenaeus and Lactantius cite similar “removed” passages.
Topics: Scripture and canon, Christology
Cite (SBL): Justin, Dial. 72.1 (Archambault 1:346–348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-72-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
72.2Archambault 1:348
Καὶ ἀπὸ τῶν διὰ Ἱερεμίου λεχθέντων ταῦτα περιέκοψαν· Ἐγὼ ὡς ἀρνίον ἄκακον, φερόμενον τοῦ θύεσθαι. Ἐπʼ ἐμὲ ἐλογίζοντο λογισμόν, λέγοντες· Δεῦτε, ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ καὶ ἐκτρίψωμεν αὐτὸν ἐκ γῆς ζώντων, καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ οὐκέτι.
Kai apo tōn dia Hieremiou lechthentōn tauta periekopsan; Egō hōs arnion akakon, pheromenon tou thyesthai. Epʼ eme elogizonto logismon, legontes; Deute, embalōmen xylon eis ton arton autou kai ektripsōmen auton ek gēs zōntōn, kai to onoma autou ou mē mnēsthę̄ ouketi.
“And from the words spoken through Jeremiah they cut out these: ‘I was like an innocent lamb led to be sacrificed. They devised a device against me, saying: Come, let us put wood into his bread, and let us wipe him out from the land of the living, and his name shall no longer be remembered.’
Jer 11:19 (quotation, high confidence)
Notes and citation
Summary: Jer 11:19, which Justin says had been removed.
- Jer 11:19 is in fact found in Jewish and Christian manuscripts; Justin says it had been removed from some copies. “Put wood into his bread” was read by early Christians as a prophecy of the cross.
Topics: Scripture and canon, Christology
Cite (SBL): Justin, Dial. 72.2 (Archambault 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-72-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
72.3Archambault 1:348
Καὶ ἐπειδὴ αὕτη ἡ περικοπή, ἡ ἐκ τῶν λόγων τοῦ Ἱερεμίου, ἔτι ἐστὶν ἐγγεγραμμένη ἔν τισιν ἀντιγράφοις τῶν ἐν συναγωγαῖς Ἰουδαίων (πρὸ γὰρ ὀλίγου χρόνου ταῦτα ἐξέκοψαν), ἐπειδὰν καὶ ἐκ τούτων τῶν λόγων ἀποδεικνύηται ὅτι ἐβουλεύσαντο Ἰουδαῖοι περὶ αὐτοῦ τοῦ Χριστοῦ, ἀναιρεῖν αὐτὸν σταυρώσαντες βουλευσάμενοι, καὶ αὐτὸς μηνύεται, ὡς καὶ διὰ τοῦ Ἡσαΐου προεφητεύθη, ὡς πρόβατον ἐπὶ σφαγὴν ἀγόμενος, καὶ ἐνθάδε ὡς ἀρνίον ἄκακον δηλοῦται· ὥστʼ ἀπορούμενοι ἐπὶ τὸ βλασφημεῖν χωροῦσι.
Kai epeidē hautē hē perikopē, hē ek tōn logōn tou Hieremiou, eti estin engegrammenē en tisin antigraphois tōn en synagōgais Ioudaiōn (pro gar oligou chronou tauta exekopsan), epeidan kai ek toutōn tōn logōn apodeiknyētai hoti ebouleusanto Ioudaioi peri autou tou Christou, anairein auton staurōsantes bouleusamenoi, kai autos mēnyetai, hōs kai dia tou Hēsaïou proephēteuthē, hōs probaton epi sphagēn agomenos, kai enthade hōs arnion akakon dēloutai; hōstʼ aporoumenoi epi to blasphēmein chōrousi.
“And since this passage from the words of Jeremiah is still written in some copies of those in the synagogues of the Jews (for they cut these words out only a short time ago), since it is proved from these words too that the Jews took counsel about the Christ himself, deciding to kill him by crucifying him, and he himself is shown, as was prophesied through Isaiah, as a sheep led to the slaughter, and here as an innocent lamb, being at a loss they turn to blasphemy.
Isa 53:7 (allusion, high confidence)
Notes and citation
Summary: The passage survives in some synagogue copies.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing breathing)): αὕτη ή περικοπή → αὕτη ἡ περικοπή.
Cite (SBL): Justin, Dial. 72.3 (Archambault 1:348; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-72-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
72.4Archambault 1:348–350
Καὶ ἀπὸ τῶν λόγων τοῦ αὐτοῦ Ἱερεμίου ὁμοίως ταῦτα περιέκοψαν· Ἐμνήσθη δὲ κύριος ὁ θεὸς ἅγιος Ἰσραὴλ τῶν νεκρῶν αὐτοῦ, τῶν κεκοιμημένων εἰς γῆν χώματος, καὶ κατέβη πρὸς αὐτοὺς εὐαγγελίσασθαι αὐτοῖς τὸ σωτήριον αὐτοῦ.
Kai apo tōn logōn tou autou Hieremiou homoiōs tauta periekopsan; Emnēsthē de kyrios ho theos hagios Israēl tōn nekrōn autou, tōn kekoimēmenōn eis gēn chōmatos, kai katebē pros autous euangelisasthai autois to sōtērion autou.
“And from the words of the same Jeremiah they likewise cut out these: ‘The Lord God, the Holy One of Israel, remembered his dead who slept in the land of the tomb, and went down to them to preach to them the good news of his salvation.’
1 Pet 3:19 (echo, medium confidence) · 1 Pet 4:6 (echo, medium confidence)
Notes and citation
Summary: Justin cites a saying on Christ's descent to the dead, attributed to Jeremiah.
- Not found in any surviving text of Jeremiah; Irenaeus quotes it as from Isaiah or Jeremiah. It is an early witness to belief in Christ's descent to the dead.
Topics: Christology, Eschatology
Cite (SBL): Justin, Dial. 72.4 (Archambault 1:348–350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-72-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 73
73.1Archambault 1:350
Καὶ ἀπὸ τοῦ ἐνενηκοστοῦ πέμπτου ψαλμοῦ τῶν διὰ Δαυῒδ λεχθέντων λόγων λέξεις βραχείας ἀφείλοντο ταύτας· ἀπὸ τοῦ ξύλου. Εἰρημένου γὰρ τοῦ λόγου· Εἴπατε ἐν τοῖς ἔθνεσιν· Ὁ κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου, ἀφῆκαν· Εἴπατε ἐν τοῖς ἔθνεσιν· Ὁ κύριος ἐβασίλευσεν.
Kai apo tou enenēkostou pemptou psalmou tōn dia Dauïd lechthentōn logōn lexeis bracheias apheilonto tautas; apo tou xylou. Eirēmenou gar tou logou; Eipate en tois ethnesin; Ho kyrios ebasileusen apo tou xylou, aphēkan; Eipate en tois ethnesin; Ho kyrios ebasileusen.
“And from the ninety-fifth psalm, of the words spoken through David, they removed these short words: ‘from the tree.’ For when the word says, ‘Say among the nations, The Lord has reigned from the tree,’ they left, ‘Say among the nations, The Lord has reigned.’
Ps 96:10 (95:10 LXX) (quotation, high confidence)
Notes and citation
Summary: Justin charges that “from the tree” was removed from Ps 96:10.
- The words “from the tree” are not in the Hebrew or in most manuscripts of the Septuagint; they are probably a Christian addition. See 1 Apol. 41.
Topics: Scripture and canon, Christology
Cite (SBL): Justin, Dial. 73.1 (Archambault 1:350; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-73-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
73.2Archambault 1:350–352
Ἐν δὲ τοῖς ἔθνεσι περὶ οὐδενὸς ὡς θεοῦ καὶ κυρίου ἐλέχθη ποτὲ ἀπὸ τῶν τοῦ γένους ὑμῶν ἀνθρώπων ὅτι ἐβασίλευσεν, ἀλλʼ ἢ περὶ τούτου μόνου τοῦ σταυρωθέντος, ὃν καὶ σεσῶσθαι ἀναστάντα ἐν τῷ αὐτῷ ψαλμῷ τὸ πνεῦμα τὸ ἄγιον λέγει, μηνύον ὅτι οὐκ ἔστιν ὅμοιος τοῖς τῶν ἐθνῶν θεοῖς· ἐκεῖνα γὰρ εἴδωλά ἐστι δαιμονίων.
En de tois ethnesi peri oudenos hōs theou kai kyriou elechthē pote apo tōn tou genous hymōn anthrōpōn hoti ebasileusen, allʼ ē peri toutou monou tou staurōthentos, hon kai sesōsthai anastanta en tǭ autǭ psalmǭ to pneuma to agion legei, mēnyon hoti ouk estin homoios tois tōn ethnōn theois; ekeina gar eidōla esti daimoniōn.
“But among the nations it was never said by those of your race of anyone as God and Lord that he reigned, except of this one alone who was crucified, of whom the Holy Spirit in the same psalm says that he was saved by rising again, indicating that he is not like the gods of the nations; for they are idols of demons.
Ps 96:5 (95:5 LXX) (allusion, high confidence)
Notes and citation
Summary: Only of the crucified Christ is it said that he reigned among the nations.
Topics: Christology
Cite (SBL): Justin, Dial. 73.2 (Archambault 1:350–352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-73-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
73.3Archambault 1:352
Ἀλλʼ ὅπως τὸ λεγόμενον νοήσητε, τὸν πάντα ψαλμὸν ἀπαγγελῶ ὑμῖν. Ἔστι δὲ οὗτος· Ἄισατε τῷ κυρίῳ ᾆσμα καινόν, ᾄσατε τῷ κυρίῳ πᾶσα ἡ γῆ. Ἄισατε τῷ κυρίῳ καὶ εὐλογήσατε τὸ ὄνομα αὐτοῦ· εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ. Ἀναγγείλατε ἐν τοῖς ἔθνεσι τὴν δόξαν αὐτοῦ, ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ· ὅτι μέγας κύριος καὶ αἰνετὸς σφόδρα, φοβερός ἐστιν ὑπὲρ πάντας τοὺς θεούς· ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια, ὁ δὲ κύριος τοὺς οὐρανοὺς ἐποίησεν. Ἐξομολόγησις καὶ ὡραιότης ἐνώπιον αὐτοῦ, ἁγιωσύνη καὶ μεγαλοπρέπεια ἐν τῷ ἁγιάσματι αὐτοῦ. Ἐνέγκατε τῷ κυρίῳ, αἱ πατριαὶ τῶν ἐθνῶν, ἐνέγκατε τῷ κυρίῳ δόξαν καὶ τιμήν, ἐνέγκατε τῷ κυρίῳ δόξαν ἐν ὀνόματι αὐτοῦ.
Allʼ hopōs to legomenon noēsēte, ton panta psalmon apangelō hymin. Esti de houtos; Aisate tǭ kyriǭ ąsma kainon, ąsate tǭ kyriǭ pasa hē gē. Aisate tǭ kyriǭ kai eulogēsate to onoma autou; euangelizesthe hēmeran ex hēmeras to sōtērion autou. Anangeilate en tois ethnesi tēn doxan autou, en pasi tois laois ta thaumasia autou; hoti megas kyrios kai ainetos sphodra, phoberos estin hyper pantas tous theous; hoti pantes hoi theoi tōn ethnōn daimonia, ho de kyrios tous ouranous epoiēsen. Exomologēsis kai hōraiotēs enōpion autou, hagiōsynē kai megaloprepeia en tǭ hagiasmati autou. Enenkate tǭ kyriǭ, hai patriai tōn ethnōn, enenkate tǭ kyriǭ doxan kai timēn, enenkate tǭ kyriǭ doxan en onomati autou.
“But so that you may understand what is said, I will recite the whole psalm to you. It is this: ‘Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord and bless his name; proclaim the good news of his salvation from day to day. Declare his glory among the nations, his wonders among all the peoples; for the Lord is great and greatly to be praised, he is to be feared above all gods; for all the gods of the nations are demons, but the Lord made the heavens. Praise and beauty are before him, holiness and majesty in his sanctuary. Bring to the Lord, you families of the nations, bring to the Lord glory and honor; bring to the Lord glory in his name.
Ps 96:1 (95:1 LXX) (quotation, high confidence) · Ps 96:2 (95:2 LXX) (quotation, high confidence) · Ps 96:3 (95:3 LXX) (quotation, high confidence) · Ps 96:4 (95:4 LXX) (quotation, high confidence) · Ps 96:5 (95:5 LXX) (quotation, high confidence) · Ps 96:6 (95:6 LXX) (quotation, high confidence) · Ps 96:7 (95:7 LXX) (quotation, high confidence) · Ps 96:8 (95:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 96:1–8 (LXX 95).
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (stray iota subscript); digitization slip against Archambault's printed text (wrong letter)): ᾆσμκ καινόν → ᾆσμα καινόν; εὐλογῄσατε → εὐλογήσατε.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 73.3 (Archambault 1:352; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-73-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
73.4Archambault 1:352–354
Αἴρετε θυσίας καὶ εἰσπορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ, προσκυνήσατε τῷ κυρίῳ ἐν αὐλῇ ἁγίᾳ αὐτοῦ. Σαλευθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ. Εἴπατε ἐν τοῖς ἔθνεσιν· Ὁ κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου. Καὶ γὰρ κατώρθωσε τὴν οἰκουμένην, ἥτις οὐ σαλευθήσεται· κρινεῖ λαοὺς ἐν εὐθύτητι. Εὐφραινέσθωσαν οἱ οὐρανοὶ καὶ ἀγαλλιάσθω ἡ γῆ, σαλευθήσεται ἡ θάλασσα καὶ τὸ πλήρωμα αὐτῆς. Χαρήσεται τὰ πεδία καὶ πάντα τὰ ἐν αὐτοῖς, ἀγαλλιάσονται πάντα τὰ ξύλα τοῦ δρυμοῦ ἀπὸ προσώπου κυρίου, ὅτι ἔρχεται, ὅτι ἔρχεται κρῖναι τὴν γῆν. Κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ καὶ λαοὺς ἐν τῇ ἀληθείᾳ αὐτοῦ.
Airete thysias kai eisporeuesthe eis tas aulas autou, proskynēsate tǭ kyriǭ en aulę̄ hagią autou. Saleuthētō apo prosōpou autou pasa hē gē. Eipate en tois ethnesin; Ho kyrios ebasileusen apo tou xylou. Kai gar katōrthōse tēn oikoumenēn, hētis ou saleuthēsetai; krinei laous en euthytēti. Euphrainesthōsan hoi ouranoi kai agalliasthō hē gē, saleuthēsetai hē thalassa kai to plērōma autēs. Charēsetai ta pedia kai panta ta en autois, agalliasontai panta ta xyla tou drymou apo prosōpou kyriou, hoti erchetai, hoti erchetai krinai tēn gēn. Krinei tēn oikoumenēn en dikaiosynę̄ kai laous en tę̄ alētheią autou.
“‘Take up sacrifices and enter his courts; worship the Lord in his holy court. Let all the earth be shaken before him. Say among the nations, The Lord has reigned from the tree. For he has established the world, which shall not be shaken; he will judge the peoples in uprightness. Let the heavens rejoice and the earth be glad; let the sea and its fullness be shaken. The plains and all that is in them shall rejoice; all the trees of the forest shall rejoice before the Lord, for he comes, for he comes to judge the earth. He will judge the world in righteousness and the peoples in his truth.’”
Ps 96:8 (95:8 LXX) (quotation, high confidence) · Ps 96:9 (95:9 LXX) (quotation, high confidence) · Ps 96:10 (95:10 LXX) (quotation, high confidence) · Ps 96:11 (95:11 LXX) (quotation, high confidence) · Ps 96:12 (95:12 LXX) (quotation, high confidence) · Ps 96:13 (95:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 96:8–13.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τὰς αὐλάς αὐτοῦ → τὰς αὐλὰς αὐτοῦ; οἱ οὐρανοί καὶ → οἱ οὐρανοὶ καὶ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 73.4 (Archambault 1:352–354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-73-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
73.5Archambault 1:354
Καὶ ὁ Τρύφων· Εἰ μέν, ὡς ἔφης, εἶπε, παρέγραψάν τι ἀπὸ τῶν γραφῶν οἱ ἄρχοντες τοῦ λαοῦ, θεὸς δύναται ἐπίστασθαι· ἀπίστῳ δὲ ἔοικε τὸ τοιοῦτον.
Kai ho Tryphōn; Ei men, hōs ephēs, eipe, paregrapsan ti apo tōn graphōn hoi archontes tou laou, theos dynatai epistasthai; apistǭ de eoike to toiouton.
And Trypho said, “Whether, as you say, the rulers of the people have erased anything from the Scriptures, God may know; but such a thing seems incredible.”
Notes and citation
Summary: Trypho finds the charge of tampering incredible.
Cite (SBL): Justin, Dial. 73.5 (Archambault 1:354; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-73-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
73.6Archambault 1:354–356
Ναί, ἔφην, ἀπίστῳ ἔοικε· φοβερώτερον γάρ ἐστι τῆς μοσχοποιΐας, ἣν ἐποίησαν ἐπὶ γῆς μάννα πεπλησμένοι, καὶ τοῦ τὰ τέκνα θύειν τοῖς δαιμονίοις, ἢ τοῦ αὐτοὺς τοὺς προφήτας ἀνῃρηκέναι. Ἀλλὰ δή, ἔφην, μοι νομίζεσθε μηδὲ ἀκηκοέναι ἃς εἶπον περικεκοφέναι αὐτοὺς γραφάς. Ὑπὲρ αὐταρκείας γὰρ αἱ τοσαῦται προανιστορημέναι εἰσὶν εἰς ἀπόδειξιν τῶν ζητηθέντων μετὰ τῶν λεχθήσεσθαι μελλόντων παρʼ ὑμῖν παραπεφυλαγμένων.
Nai, ephēn, apistǭ eoike; phoberōteron gar esti tēs moschopoiïas, hēn epoiēsan epi gēs manna peplēsmenoi, kai tou ta tekna thyein tois daimoniois, ē tou autous tous prophētas anę̄rēkenai. Alla dē, ephēn, moi nomizesthe mēde akēkoenai has eipon perikekophenai autous graphas. Hyper autarkeias gar hai tosautai proanistorēmenai eisin eis apodeixin tōn zētēthentōn meta tōn lechthēsesthai mellontōn parʼ hymin parapephylagmenōn.
“Yes,” I said, “it seems incredible; for it is more terrible than the making of the calf, which they made when filled with manna on the earth, and than sacrificing their children to demons, or than killing the prophets themselves. But indeed,” I said, “you seem to me not even to have heard the Scriptures which I said they cut out. For so many have been recounted before, more than enough to prove what was asked, together with those still to be quoted which have been preserved among you.”
Notes and citation
Summary: Justin sets the disputed passages aside; the acknowledged Scriptures suffice.
Cite (SBL): Justin, Dial. 73.6 (Archambault 1:354–356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-73-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 74
74.1Archambault 1:356
Καὶ ὁ Τρύφων ἔφη· Ὅτι διʼ ἡμᾶς ἀξιώσαντας ἀνιστόρησας αὐτάς, ἐπιστάμεθα. Περὶ δὲ τοῦ ψαλμοῦ τούτου, ὃν τελευταῖον ἔφης ἀπὸ τῶν Δαυΐδ λόγων, οὐ δοκεῖ μοι εἰς ἄλλον τινὰ εἰρῆσθαι ἀλλʼ εἰς τὸν πατέρα, τὸν καὶ τοὺς οὐρανοὺς καὶ τὴν γῆν ποιήσαντα· σὺ δʼ αὐτὸν φῂς εἰς τὸν παθητὸν τοῦτον, ὃν καὶ Χριστὸν εἶναι σπουδάζεις ἀποδεικνύναι, εἰρῆσθαι.
Kai ho Tryphōn ephē; Hoti diʼ hēmas axiōsantas anistorēsas autas, epistametha. Peri de tou psalmou toutou, hon teleutaion ephēs apo tōn Dauïd logōn, ou dokei moi eis allon tina eirēsthai allʼ eis ton patera, ton kai tous ouranous kai tēn gēn poiēsanta; sy dʼ auton phę̄s eis ton pathēton touton, hon kai Christon einai spoudazeis apodeiknynai, eirēsthai.
And Trypho said, “We know that you recounted them because we asked. But concerning this psalm, which you quoted last from the words of David, it does not seem to me to be spoken of anyone else but the Father, who made the heavens and the earth; but you say it was spoken of this man who suffered, whom you are eager to prove to be the Christ.”
Notes and citation
Summary: Trypho says Psalm 96 speaks of the Father.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent); digitization slip against Archambault's printed text (wrong accent)): τοῦ ψαλμου τούτου → τοῦ ψαλμοῦ τούτου; οὐ δοκει μοι → οὐ δοκεῖ μοι; ὅν καὶ Χριστὸν → ὃν καὶ Χριστὸν.
Topics: Christology
Cite (SBL): Justin, Dial. 74.1 (Archambault 1:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-74-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
74.2Archambault 1:356
Καὶ ἀπεκρινάμην· Διὰ λέξεως, ἣν τὸ ἅγιον πνεῦμα ἐν τούτῳ τῷ ψαλμῷ ἀνεφθέγξατο, νοήσατε λέγοντος μου, παρακαλῶ, καὶ γνώσεσθε οὔτε κακῶς με λέγειν οὐθʼ ὑμᾶς ὄντως κεκηλῆσθαι· οὕτως γὰρ ἂν καὶ πολλὰ ἄλλα νοῆσαι τῶν ὑπὸ τοῦ ἁγίου πνεύματος εἰρημένων καθʼ ἑαυτοὺς γενόμενοι δυνήσεσθε. Ἄισατε τῷ κυρίῳ ᾆσμα καινόν, ᾄσατε τῷ κυρίῳ πᾶσα ἡ γῆ. Ἄισατε τῷ κυρίῳ καὶ εὐλογήσατε τὸ ὄνομα αὐτοῦ· εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ, ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ.
Kai apekrinamēn; Dia lexeōs, hēn to hagion pneuma en toutǭ tǭ psalmǭ anephthenxato, noēsate legontos mou, parakalō, kai gnōsesthe oute kakōs me legein outhʼ hymas ontōs kekēlēsthai; houtōs gar an kai polla alla noēsai tōn hypo tou hagiou pneumatos eirēmenōn kathʼ heautous genomenoi dynēsesthe. Aisate tǭ kyriǭ ąsma kainon, ąsate tǭ kyriǭ pasa hē gē. Aisate tǭ kyriǭ kai eulogēsate to onoma autou; euangelizesthe hēmeran ex hēmeras to sōtērion autou, en pasi tois laois ta thaumasia autou.
And I answered, “Understand, please, as I speak, from the wording which the Holy Spirit uttered in this psalm, and you will know that I do not speak wrongly and that you are not truly bewitched; for in this way you will be able, when you are by yourselves, to understand many other things spoken by the Holy Spirit. ‘Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord and bless his name; proclaim the good news of his salvation from day to day, his wonders among all the peoples.’
Ps 96:1 (95:1 LXX) (quotation, high confidence) · Ps 96:2 (95:2 LXX) (quotation, high confidence) · Ps 96:3 (95:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Justin begins to explain Psalm 96.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slips against Archambault's printed text (wrong breathings)): λέξεως, ἢν τὸ ἄγιον → λέξεως, ἣν τὸ ἅγιον; γὰρ ἄν καὶ πολλὰ → γὰρ ἂν καὶ πολλὰ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 74.2 (Archambault 1:356; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-74-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
74.3Archambault 1:356–358
Ὡς τῷ θεῷ καὶ πατρὶ τῶν ὅλων ᾄδοντας καὶ ψάλλοντας τοὺς ἀπὸ πάσης τῆς γῆς γνόντας τὸ σωτήριον τοῦτο μυστήριον, τουτέστι τὸ πάθος τοῦ Χριστοῦ, διʼ οὗ τούτους ἔσωσεν, ἐνδιάγοντας κελεύει, ἐπιγνόντας ὅτι καὶ αἰνετὸς καὶ φοβερὸς καὶ ποιητὴς τοῦ τε οὐρανοῦ καὶ τῆς γῆς ὁ τοῦτο τὸ σωτήριον ὑπὲρ τοῦ ἀνθρωπείου γένους ποιήσας, τὸν καὶ μετὰ τὸ σταυρωθῆναι ἀποθνήσκοντα καὶ βασιλεύειν πάσης τῆς γῆς κατηξιωμένον ὑπʼ αὐτοῦ, ὡς καὶ διὰ......
Hōs tǭ theǭ kai patri tōn holōn ądontas kai psallontas tous apo pasēs tēs gēs gnontas to sōtērion touto mystērion, toutesti to pathos tou Christou, diʼ hou toutous esōsen, endiagontas keleuei, epignontas hoti kai ainetos kai phoberos kai poiētēs tou te ouranou kai tēs gēs ho touto to sōtērion hyper tou anthrōpeiou genous poiēsas, ton kai meta to staurōthēnai apothnēskonta kai basileuein pasēs tēs gēs katēxiōmenon hypʼ autou, hōs kai dia......
“He bids those from all the earth who have come to know this saving mystery, that is, the passion of Christ, by which he saved them, to sing and to make music to God the Father of all, recognizing that he who wrought this salvation for the human race is to be praised and feared and is the Maker of heaven and earth, he who has counted worthy the one who died after being crucified to reign over all the earth, as also through …
Notes and citation
Summary: The psalm calls all nations to praise the Father for the saving passion of Christ; the text then breaks off.
- The text breaks off here: a large part of the Dialogue is lost at this point in the only manuscript, including the end of the first day's discussion. The next section begins in the middle of a quotation of Deut 31:16–18.
Notes on the original text
- Digital text corrected (digitization slip (elision mark and missing space)): ὑπ᾿αὐτοῦ → ὑπʼ αὐτοῦ.
Topics: Christology
Cite (SBL): Justin, Dial. 74.3 (Archambault 1:356–358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-74-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
74.4Archambault 2:2
τῆς γῆς, εἰς ἣν οὗτος εἰσπορεύεται εἰς αὐτήν, καὶ ἐγκαταλείψουσί με, καὶ διασκεδάσουσι τὴν διαθήκην μου, ἣν διεθέμην αὐτοῖς ἐν τῇ ἡμέρᾳ ἐκείνῃ. Καὶ καταλείψω αὐτοὺς καὶ ἀποστρέψω τὸ πρόσωπόν μου ἀπʼ αὐτῶν· καὶ ἔσται κατάβρωμα, καὶ εὑρήσουσιν αὐτὸν κακὰ πολλὰ καὶ θλίψεις. Καὶ ἐρεῖ τῇ ἡμέρᾳ ἐκείνῃ· Διότι οὐκ ἔστι κύριος ὁ θεὸς μου ἐν ἡμῖν, εὕροσάν με τὰ κακὰ ταῦτα. Ἐγὼ δὲ ἀποστροφῇ ἀποστρέψω τὸ πρόσωπόν μου ἀπʼ αὐτῶν τῇ ἡμέρᾳ ἐκείνῃ, διὰ πάσας τὰς κακίας ἃς ἐποίησαν, ὅτι ἐπέστρεψαν ἐπὶ θεοὺς ἀλλοτρίους.
tēs gēs, eis hēn houtos eisporeuetai eis autēn, kai enkataleipsousi me, kai diaskedasousi tēn diathēkēn mou, hēn diethemēn autois en tę̄ hēmerą ekeinę̄. Kai kataleipsō autous kai apostrepsō to prosōpon mou apʼ autōn; kai estai katabrōma, kai heurēsousin auton kaka polla kai thlipseis. Kai erei tę̄ hēmerą ekeinę̄; Dioti ouk esti kyrios ho theos mou en hēmin, heurosan me ta kaka tauta. Egō de apostrophę̄ apostrepsō to prosōpon mou apʼ autōn tę̄ hēmerą ekeinę̄, dia pasas tas kakias has epoiēsan, hoti epestrepsan epi theous allotrious.
“… of the land, into which this people is going; and they will forsake me and break my covenant which I made with them in that day. And I will forsake them and turn my face away from them; and they shall be devoured, and many evils and afflictions shall find them. And they shall say in that day: Because the Lord my God is not among us, these evils have found me. But I will surely turn my face away from them in that day because of all the evils they have done, because they turned to other gods.”
Textual problem in this passage: see the notes.
Deut 31:16 (quotation, high confidence) · Deut 31:17 (quotation, high confidence) · Deut 31:18 (quotation, high confidence)
Notes and citation
Summary: The text resumes in the middle of Deut 31:16–18.
- The beginning of this quotation is lost with the missing leaves of the manuscript.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 74.4 (Archambault 2:2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-74-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 75
75.1Archambault 2:2–4
Ἐν δὲ τῷ βιβλίῳ τῆς Ἐξόδου, ὅτι αὐτοῦ τὸ ὄνομα τοῦ θεοῦ καὶ Ἰησοῦς ἦν, ὃ λέγει τῷ Ἀβραὰμ μὴ δεδηλῶσθαι μηδὲ τῷ Ἰακώβ, διὰ Μωσέως ἐν μυστηρίῳ ὁμοίως ἐξηγγέλθη, καὶ ἡμεῖς νενοήκαμεν. Οὕτως δὲ εἴρηται· Καὶ εἶπε κύριος τῷ Μωσεῖ· Εἰπὲ τῷ λαῷ τούτῳ· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάσσῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι. Πρόσεχε αὐτῷ καὶ εἰσάκουε αὐτοῦ, μὴ ἀπείθει αὐτῷ. Οὐ γὰρ μὴ ὑποστείληταί σε· τὸ γὰρ ὄνομά μου ἐστὶν ἐπʼ αὐτῷ.
En de tǭ bibliǭ tēs Exodou, hoti autou to onoma tou theou kai Iēsous ēn, ho legei tǭ Abraam mē dedēlōsthai mēde tǭ Iakōb, dia Mōseōs en mystēriǭ homoiōs exēngelthē, kai hēmeis nenoēkamen. Houtōs de eirētai; Kai eipe kyrios tǭ Mōsei; Eipe tǭ laǭ toutǭ; Idou egō apostellō ton angelon mou pro prosōpou sou, hina phylassę̄ se en tę̄ hodǭ, hopōs eisagagę̄ se eis tēn gēn hēn hētoimasa soi. Proseche autǭ kai eisakoue autou, mē apeithei autǭ. Ou gar mē hyposteilētai se; to gar onoma mou estin epʼ autǭ.
“And in the book of Exodus we have also understood that the name of God himself, which he says was not revealed to Abraham or to Jacob, was also Jesus, as was likewise declared in a mystery through Moses. It was spoken thus: ‘And the Lord said to Moses: Say to this people, Behold, I send my angel before your face, to guard you on the way, to bring you into the land which I have prepared for you. Attend to him and obey him; do not disobey him; for he will not shrink from you; for my name is upon him.’
Exod 6:3 (allusion, high confidence) · Exod 23:20 (quotation, high confidence) · Exod 23:21 (quotation, high confidence)
Notes and citation
Summary: God's name was upon the angel who led Israel: that name was Jesus (Joshua).
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ἴνα φυλάσσῃ → ἵνα φυλάσσῃ; γῆν ἢν ἡτοίμασά → γῆν ἣν ἡτοίμασά.
Topics: Christology
Cite (SBL): Justin, Dial. 75.1 (Archambault 2:2–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-75-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
75.2Archambault 2:4
Τίς οὖν εἰς τὴν γῆν εἰσήγαγε τοὺς πατέρας ὑμῶν; Ἤδη ποτὲ νοήσατε ὅτι ὁ ἐν τῷ ὀνόματι τούτῳ ἐπονομασθεὶς Ἰησοῦς, πρότερον Αὐσῆς καλούμενος. Εἰ γὰρ τοῦτο νοήσετε, καὶ ὅτι τὸ ὄνομα αὐτοῦ τοῦ εἰπόντος τῷ Μωσεῖ· τὸ γὰρ ὄνομά μου ἐστὶν ἐπʼ αὐτῷ, Ἰησοῦς ἦν, ἐπιγνώσεσθε. Καὶ γὰρ καὶ Ἰσραὴλ αὐτὸς ἦν καλούμενος, καὶ τὸν Ἰακὼβ τούτῳ τῷ ὀνόματι ὁμοίως μετωνομάκει.
Tis oun eis tēn gēn eisēgage tous pateras hymōn? Ēdē pote noēsate hoti ho en tǭ onomati toutǭ eponomastheis Iēsous, proteron Ausēs kaloumenos. Ei gar touto noēsete, kai hoti to onoma autou tou eipontos tǭ Mōsei; to gar onoma mou estin epʼ autǭ, Iēsous ēn, epignōsesthe. Kai gar kai Israēl autos ēn kaloumenos, kai ton Iakōb toutǭ tǭ onomati homoiōs metōnomakei.
“Who, then, brought your fathers into the land? Understand at last that it was he who was given this name Jesus, having formerly been called Hoshea. For if you understand this, you will also recognize that the name of the one who said to Moses, ‘for my name is upon him,’ was Jesus. For he was also called Israel, and he likewise renamed Jacob with this name.
Num 13:16 (allusion, high confidence) · Gen 32:28 (allusion, high confidence)
Notes and citation
Summary: Joshua, renamed from Hoshea, bore the name Jesus, which is God's name.
- In Greek “Joshua” and “Jesus” are the same name (Ἰησοῦς). Moses renamed Hoshea as Joshua (Num 13:16).
Topics: Christology
Cite (SBL): Justin, Dial. 75.2 (Archambault 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-75-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
75.3Archambault 2:4
Ὅτι δὲ καὶ ἄγγελοι καὶ ἀπόστολοι τοῦ θεοῦ λέγονται οἱ ἀγγέλλειν τὰ παρʼ αὐτοῦ ἀποστελλόμενοι προφῆται, ἐν τῷ Ἡσαΐᾳ δεδήλωται. Λέγει γὰρ ἐκεῖ ὁ Ἡσαΐας· Ἀπόστειλόν με. Καὶ ὅτι προφήτης ἰσχυρὸς καὶ μέγας γέγονεν ὁ ἐπονομασθεὶς τῷ Ἰησοῦ ὀνόματι, φανερὸν πᾶσίν ἐστιν.
Hoti de kai angeloi kai apostoloi tou theou legontai hoi angellein ta parʼ autou apostellomenoi prophētai, en tǭ Hēsaïą dedēlōtai. Legei gar ekei ho Hēsaïas; Aposteilon me. Kai hoti prophētēs ischyros kai megas gegonen ho eponomastheis tǭ Iēsou onomati, phaneron pasin estin.
“And that the prophets who are sent to announce the things from God are called angels and apostles of God is shown in Isaiah. For there Isaiah says, ‘Send me.’ And that he who was given the name of Jesus became a mighty and great prophet is plain to all.
Isa 6:8 (quotation, high confidence)
Notes and citation
Summary: Prophets are called angels and apostles; Joshua was a great prophet.
Notes on the original text
- Digital text corrected (digitization slip (missing space); digitization slip against Archambault's printed text (missing iota subscript)): ἐν τῷ Ἡσαΐα δεδήλωται → ἐν τῷ Ἡσαΐᾳ δεδήλωται; φανερὸνπᾶσίν → φανερὸν πᾶσίν.
Extrabiblical texts: Sir 46:1 (Sirach [in RC, EO, ETH canons]; echo)
Cite (SBL): Justin, Dial. 75.3 (Archambault 2:4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-75-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
75.4Archambault 2:4–6
Εἰ οὖν ἐν τοσαύταις μορφαῖς οἴδαμεν πεφανερῶσθαι τὸν θεὸν ἐκεῖνον τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ καὶ τῷ Μωσεῖ, πῶς ἀποροῦμεν καὶ ἀπιστοῦμεν κατὰ τὴν τοῦ πατρὸς τῶν ὅλων βουλὴν καὶ ἄνθρωπον αὐτὸν διὰ παρθένου γεννηθῆναι μὴ δεδυνῆσθαι, καὶ ταῦτα ἔχοντες γραφὰς τοσαύτας, ἐξ ὧν συννοῆσαι ἔστι διαρρήδην ὅτι κατὰ τὴν τοῦ πατρὸς βουλὴν καὶ τοῦτο γέγονεν.
Ei oun en tosautais morphais oidamen pephanerōsthai ton theon ekeinon tǭ Abraam kai tǭ Iakōb kai tǭ Mōsei, pōs aporoumen kai apistoumen kata tēn tou patros tōn holōn boulēn kai anthrōpon auton dia parthenou gennēthēnai mē dedynēsthai, kai tauta echontes graphas tosautas, ex hōn synnoēsai esti diarrēdēn hoti kata tēn tou patros boulēn kai touto gegonen.
“If, then, we know that that God appeared in so many forms to Abraham and to Jacob and to Moses, why do we doubt and disbelieve that, according to the will of the Father of all, he could also be born a man through a virgin, especially when we have so many Scriptures from which it can be plainly understood that this too came about according to the will of the Father?
Notes and citation
Summary: If God appeared in so many forms, why doubt that he was born of a virgin?
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): τὸν θεὸν ἐκείνον → τὸν θεὸν ἐκεῖνον; ἐξ ὤν συννοῆσαι → ἐξ ὧν συννοῆσαι.
Topics: Christology
Cite (SBL): Justin, Dial. 75.4 (Archambault 2:4–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-75-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 76
76.1Archambault 2:6
Ὅταν γὰρ ὡς υἱὸν ἀνθρώπου λέγῃ Δανιὴλ τὸν παραλαμβάνοντα τὴν αἰώνιον βασιλείαν, οὐκ αὐτὸ τοῦτο αἰνίσσεται; Τὸ γὰρ ὡς υἱὸν ἀνθρώπου εἰπεῖν, φαινόμενον μὲν καὶ γενόμενον ἄνθρωπον μηνύει, οὐκ ἐξ ἀνθρωπίνου δὲ σπέρματος ὑπάρχοντα δηλοῖ. Καὶ τὸ λίθον τοῦτον εἰπεῖν ἄνευ χειρῶν τμηθέντα, ἐν μυστηρίῳ τὸ αὐτὸ κέκραγε· τὸ γὰρ ἄνευ χειρῶν εἰπεῖν αὐτὸν ἐκτετμῆσθαι δηλοῖ ὅτι οὐκ ἔστιν ἀνθρώπινον ἔργον, ἀλλὰ τῆς βουλῆς τοῦ προβάλλοντος αὐτὸν πατρὸς τῶν ὅλων θεοῦ.
Hotan gar hōs huion anthrōpou legę̄ Daniēl ton paralambanonta tēn aiōnion basileian, ouk auto touto ainissetai? To gar hōs huion anthrōpou eipein, phainomenon men kai genomenon anthrōpon mēnyei, ouk ex anthrōpinou de spermatos hyparchonta dēloi. Kai to lithon touton eipein aneu cheirōn tmēthenta, en mystēriǭ to auto kekrage; to gar aneu cheirōn eipein auton ektetmēsthai dēloi hoti ouk estin anthrōpinon ergon, alla tēs boulēs tou proballontos auton patros tōn holōn theou.
“For when Daniel speaks of the one who receives the eternal kingdom as ‘like a son of man,’ does he not hint at this very thing? For to say ‘like a son of man’ indicates that he appeared and became a man, but shows that he is not of human seed. And to call him a stone cut out without hands cries out the same thing in a mystery; for to say that he was cut out without hands shows that he is not a human work, but of the will of God, the Father of all, who put him forth.
Dan 7:13 (allusion, high confidence) · Dan 2:34 (allusion, high confidence)
Notes and citation
Summary: “Like a son of man” and “a stone cut without hands” show Christ's non-human origin.
Topics: Christology
Cite (SBL): Justin, Dial. 76.1 (Archambault 2:6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-76-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
76.2Archambault 2:6–8
Καὶ τὸ Ἡσαίαν φάναι· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ἀνεκδιήγητον ἔχοντα τὸ γένος αὐτὸν ἐδήλου· οὐδεὶς γάρ, ἄνθρωπος ὢν ἐξ ἀνθρώπων, ἀνεκδιήγητον ἔχει τὸ γένος. Καὶ τὸν Μωσέα εἰπεῖν πλυνεῖν αὐτὸν τὴν στολὴν αὐτοῦ ἐν αἵματι σταφυλῆς, οὐχ ὃ καὶ ἤδη πολλάκις πρὸς ὑμᾶς παρακεκαλυμμένως προπεφητευκέναι αὐτὸν εἶπον ἐστίν, ὅτι αἷμα μὲν ἔχειν αὐτὸν προεμήνυεν, ἀλλʼ οὐκ ἐξ ἀνθρώπων, ὃν τρόπον τὸ τῆς ἀμπέλου αἷμα οὐκ ἄνθρωπος ἐγέννησεν ἀλλʼ ὁ θεός;
Kai to Hēsaian phanai; Tēn genean autou tis diēgēsetai? anekdiēgēton echonta to genos auton edēlou; oudeis gar, anthrōpos ōn ex anthrōpōn, anekdiēgēton echei to genos. Kai ton Mōsea eipein plynein auton tēn stolēn autou en haimati staphylēs, ouch ho kai ēdē pollakis pros hymas parakekalymmenōs propephēteukenai auton eipon estin, hoti haima men echein auton proemēnyen, allʼ ouk ex anthrōpōn, hon tropon to tēs ampelou haima ouk anthrōpos egennēsen allʼ ho theos?
“And Isaiah's saying, ‘Who shall declare his generation?’ showed that his descent could not be told; for no one who is a man of men has a descent that cannot be told. And Moses' saying that he would wash his robe in the blood of the grape, is it not what I have already told you many times he prophesied in a veiled way, that he foretold he would have blood, but not from men, just as it is not man but God who has begotten the blood of the vine?
Isa 53:8 (quotation, high confidence) · Gen 49:11 (allusion, high confidence)
Notes and citation
Summary: Isaiah and Moses point to Christ's divine origin.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): οὐχ ὅ καὶ ἤδη → οὐχ ὃ καὶ ἤδη.
Topics: Christology
Cite (SBL): Justin, Dial. 76.2 (Archambault 2:6–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-76-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
76.3Archambault 2:8
Καὶ Ἡσαίας δὲ μεγάλης βουλῆς ἄγγελον αὐτὸν εἰπών, οὐχὶ τούτων ὧνπερ ἐδίδαξεν ἐλθὼν διδάσκαλον αὐτὸν γεγενῆσθαι προεκήρυσσεν; Ἃ γὰρ μεγάλα ἐβεβούλευτο ὁ πατὴρ εἴς τε πάντας τοὺς εὐαρέστους γενομένους αὐτῷ καὶ γενησομένους ἀνθρώπους, καὶ τοὺς ἀποστάντας τῆς βουλῆς αὐτοῦ ὁμοίως ἀνθρώπους ἢ ἀγγέλους, οὗτος μόνος ἀπαρακαλύπτως ἐδίδαξεν, εἰπών·
Kai Hēsaias de megalēs boulēs angelon auton eipōn, ouchi toutōn hōnper edidaxen elthōn didaskalon auton gegenēsthai proekēryssen? Ha gar megala ebebouleuto ho patēr eis te pantas tous euarestous genomenous autǭ kai genēsomenous anthrōpous, kai tous apostantas tēs boulēs autou homoiōs anthrōpous ē angelous, houtos monos aparakalyptōs edidaxen, eipōn;
“And Isaiah, calling him the Angel of great counsel, did he not proclaim beforehand that he would be the teacher of the things which he taught when he came? For the great things the Father had planned for all men who have been and will be pleasing to him, and likewise for those, men or angels, who departed from his counsel, he alone taught without veil, saying:
Isa 9:6 (9:5 LXX) (allusion, high confidence)
Notes and citation
Summary: “Angel of great counsel” (Isa 9:6 LXX): Christ taught the Father's great plan.
- “Angel of great counsel”: the LXX of Isa 9:6 (9:5 LXX).
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): καἰ γενησομένους → καὶ γενησομένους.
Topics: Christology
Cite (SBL): Justin, Dial. 76.3 (Archambault 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-76-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
76.4Archambault 2:8
Ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον.
Hēxousin apo anatolōn kai dysmōn, kai anaklithēsontai meta Abraam kai Isaak kai Iakōb en tę̄ basileią tōn ouranōn; hoi de huioi tēs basileias ekblēthēsontai eis to skotos to exōteron.
“‘They will come from the east and the west, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the sons of the kingdom will be cast out into the outer darkness.’
Matt 8:11 (quotation, high confidence) · Matt 8:12 (quotation, high confidence)
Notes and citation
Summary: Matt 8:11–12.
Notes on the original text
- Digital text corrected (digitization slip (word division)): σκότος τὸὲ ξώτερον → σκότος τὸ ἐξώτερον.
Topics: Eschatology
Cite (SBL): Justin, Dial. 76.4 (Archambault 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-76-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
76.5Archambault 2:8
Καί· Πολλοὶ ἐροῦσί μοι τῇ ἡμέρᾳ ἐκείνῃ· Κύριε, κύριε, οὐ τῷ σῷ ὀνόματι ἐφάγομεν καὶ ἐπίομεν καὶ προεφητεύσαμεν καὶ δαιμόνια ἐξεβάλομεν; Καὶ ἐρῶ αὐτοῖς· Ἀναχωρεῖτε ἀπʼ ἐμοῦ. Καὶ ἐν ἄλλοις λόγοις, οἷς καταδικάζειν τοὺς ἀναξίους μὴ σώζεσθαι μέλλει, ἔφη ἐρεῖν· Ὑπάγετε εἰς τὸ σκότος τὸ ἐξώτερον, ὃ ἡτοίμασεν ὁ πατὴρ τῷ σατανᾷ καὶ τοῖς ἀγγέλοις αὐτοῦ.
Kai; Polloi erousi moi tę̄ hēmerą ekeinę̄; Kyrie, kyrie, ou tǭ sǭ onomati ephagomen kai epiomen kai proephēteusamen kai daimonia exebalomen? Kai erō autois; Anachōreite apʼ emou. Kai en allois logois, hois katadikazein tous anaxious mē sōzesthai mellei, ephē erein; Hypagete eis to skotos to exōteron, ho hētoimasen ho patēr tǭ sataną kai tois angelois autou.
“And: ‘Many will say to me in that day: Lord, Lord, did we not eat and drink and prophesy and cast out demons in your name? And I will say to them: Depart from me.’ And in other words, by which he will condemn the unworthy who are not to be saved, he said he would say: ‘Go into the outer darkness, which the Father has prepared for Satan and his angels.’
Matt 7:22 (quotation, high confidence) · Matt 7:23 (quotation, high confidence) · Luke 13:26 (quotation, medium confidence) · Matt 25:41 (quotation, high confidence)
Notes and citation
Summary: Matt 7:22–23; 25:41.
- Justin's form of Matt 25:41 reads “outer darkness … which the Father has prepared.”
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): οἶς καταδικάζειν → οἷς καταδικάζειν.
Topics: Eschatology
Cite (SBL): Justin, Dial. 76.5 (Archambault 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-76-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
76.6Archambault 2:8–10
Καὶ πάλιν ἐν ἑτέροις λόγοις ἔφη· Δίδωμι ὑμῖν ἐξουσίαν καταπατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ σκολοπενδρῶν καὶ ἐπάνω πάσης δυνάμεως τοῦ ἐχθροῦ. Καὶ νῦν ἡμεῖς, οἱ πιστεύοντες ἐπὶ τὸν σταυρωθέντα ἐπὶ Ποντίου Πιλάτου Ἰησοῦν κύριον ἡμῶν, τὰ δαιμόνια πάντα καὶ πνεύματα πονηρὰ ἐξορκίζοντες ὑποτασσόμενα ἡμῖν ἔχομεν. Εἰ γὰρ διὰ τῶν προφητῶν παρακεκαλυμμένως κεκήρυκτο παθητὸς γενησόμενος ὁ Χριστὸς καὶ μετὰ ταῦτα πάντων κυριεύσων, ἀλλʼ οὖν γε ὑπʼ οὐδενὸς νοεῖσθαι ἐδύνατο, μέχρις αὐτὸς ἔπεισε τοὺς ἀποστόλους ἐν ταῖς γραφαῖς ταῦτα κεκηρύχθαι διαρρήδην.
Kai palin en heterois logois ephē; Didōmi hymin exousian katapatein epanō opheōn kai skorpiōn kai skolopendrōn kai epanō pasēs dynameōs tou echthrou. Kai nyn hēmeis, hoi pisteuontes epi ton staurōthenta epi Pontiou Pilatou Iēsoun kyrion hēmōn, ta daimonia panta kai pneumata ponēra exorkizontes hypotassomena hēmin echomen. Ei gar dia tōn prophētōn parakekalymmenōs kekērykto pathētos genēsomenos ho Christos kai meta tauta pantōn kyrieusōn, allʼ oun ge hypʼ oudenos noeisthai edynato, mechris autos epeise tous apostolous en tais graphais tauta kekērychthai diarrēdēn.
“And again in other words he said: ‘I give you authority to tread on serpents and scorpions and centipedes, and over all the power of the enemy.’ And now we who believe in our Lord Jesus, who was crucified under Pontius Pilate, exorcise all demons and evil spirits and have them subject to us. For if Christ was proclaimed in a veiled way through the prophets as one who would suffer and afterward rule over all, still he could be understood by no one until he himself persuaded the apostles that these things had been expressly proclaimed in the Scriptures.
Luke 10:19 (quotation, high confidence) · Luke 24:27 (allusion, high confidence) · Luke 24:45 (allusion, high confidence)
Notes and citation
Summary: Christians cast out demons in Jesus' name; the apostles understood the prophecies only when Christ explained them.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing accent)): τοῦ ἐχθρου → τοῦ ἐχθροῦ.
Topics: Christology
Cite (SBL): Justin, Dial. 76.6 (Archambault 2:8–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-76-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
76.7Archambault 2:10–12
Ἐβόα γὰρ πρὸ τοῦ σταυρωθῆναι· Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν γραμματέων καὶ Φαρισαίων, καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι. Καὶ Δαυΐδ δὲ πρὸ ἡλίου καὶ σελήνης ἐκ γαστρὸς γεννηθήσεσθαι αὐτὸν κατὰ τὴν τοῦ πατρὸς βουλὴν ἐκήρυξε, καὶ θεὸν ἰσχυρὸν καὶ προσκυνητόν, Χριστὸν ὄντα, ἐδήλωσε.
Eboa gar pro tou staurōthēnai; Dei ton huion tou anthrōpou polla pathein kai apodokimasthēnai hypo tōn grammateōn kai Pharisaiōn, kai staurōthēnai kai tę̄ tritę̄ hēmerą anastēnai. Kai Dauïd de pro hēliou kai selēnēs ek gastros gennēthēsesthai auton kata tēn tou patros boulēn ekēryxe, kai theon ischyron kai proskynēton, Christon onta, edēlōse.
“For before he was crucified he cried: ‘The Son of Man must suffer many things, and be rejected by the scribes and Pharisees, and be crucified, and rise on the third day.’ And David proclaimed that he would be born from the womb before the sun and moon according to the will of the Father, and showed that, being Christ, he is God mighty and to be worshiped.
Mark 8:31 (quotation, high confidence) · Luke 9:22 (quotation, high confidence) · Ps 110:3 (109:3 LXX) (allusion, high confidence) · Ps 72:5 (71:5 LXX) (allusion, medium confidence)
Notes and citation
Summary: Christ foretold his passion; David foretold his birth and divinity.
Topics: Christology
Cite (SBL): Justin, Dial. 76.7 (Archambault 2:10–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-76-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 77
77.1Archambault 2:12–14
Καὶ ὁ Τρύφων εἶπεν· Ὅτι μὲν οὖν καὶ τοιαῦτα καὶ τοσαῦτα ἱκανὰ δυσωπῆσαί ἐστι, σύμφημί σοι· ὅτι δὲ ἀπαιτῶ σε τὸν λόγον, ὅν πολλάκις προεβάλλου, ἀποδεῖξαι, εἰδέναι σε βούλομαι. Περαίωσον οὖν καὶ αὐτὸν ἡμῖν, ἵνα ἴδωμεν καὶ ὡς ἐκεῖνον εἰς χριστὸν τοῦτον τὸν ὑμέτερον ἀποδεικνύεις εἰρῆσθαι· ἡμεῖς γὰρ εἰς Ἐζεκίαν αὐτὸν λέγομεν πεπροφητεῦσθαι.
Kai ho Tryphōn eipen; Hoti men oun kai toiauta kai tosauta hikana dysōpēsai esti, symphēmi soi; hoti de apaitō se ton logon, hon pollakis proeballou, apodeixai, eidenai se boulomai. Peraiōson oun kai auton hēmin, hina idōmen kai hōs ekeinon eis christon touton ton hymeteron apodeiknyeis eirēsthai; hēmeis gar eis Ezekian auton legomen peprophēteusthai.
And Trypho said, “I agree with you that such and so many things are enough to shame us; but I want you to know that I ask you to prove the passage which you have often put forward. Complete that for us too, so that we may see how you prove that it was spoken of this Christ of yours; for we say it was prophesied of Hezekiah.”
Notes and citation
Summary: Trypho asks Justin to finish his proof about Isa 7:14.
Cite (SBL): Justin, Dial. 77.1 (Archambault 2:12–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-77-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
77.2Archambault 2:14
Κἀγὼ ἔφην· Ὡς βούλεσθε, καὶ τοῦτο πράξω· ἀποδείξατε δέ μοι ὑμεῖς πρῶτον ὅτι εἰς τὸν Ἐζεκίαν εἴρηται, ὅτι, πρὶν ἢ γνῶναι αὐτὸν καλεῖν πατέρα ἢ μητέρα, ἔλαβε δύναμιν Δαμασκοῦ καὶ τὰ σκύλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων. Οὐ γὰρ ὡς βούλεσθε ἐξηγεῖσθαι συγχωρηθήσεται ὑμῖν, ὅτι Ἐζεκίας ἐπολέμησε τοῖς ἐν Δαμασκῷ ἢ ἐν Σαμαρείᾳ ἔναντι βασιλέως Ἀσσυρίων. Πρὶν ἢ γὰρ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, ὁ προφητικὸς λόγος ἔφη, λήψεται δύναμιν Δαμασκοῦ καὶ σκύλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων.
Kagō ephēn; Hōs boulesthe, kai touto praxō; apodeixate de moi hymeis prōton hoti eis ton Ezekian eirētai, hoti, prin ē gnōnai auton kalein patera ē mētera, elabe dynamin Damaskou kai ta skyla Samareias enanti basileōs Assyriōn. Ou gar hōs boulesthe exēgeisthai synchōrēthēsetai hymin, hoti Ezekias epolemēse tois en Damaskǭ ē en Samareią enanti basileōs Assyriōn. Prin ē gar gnōnai to paidion kalein patera ē mētera, ho prophētikos logos ephē, lēpsetai dynamin Damaskou kai skyla Samareias enanti basileōs Assyriōn.
And I said, “As you wish, I will do this too; but first prove to me that it was spoken of Hezekiah, that before he knew how to call father or mother he took the power of Damascus and the spoils of Samaria before the king of Assyria. For you will not be allowed to explain it as you wish, that Hezekiah made war against those in Damascus or in Samaria before the king of Assyria. For ‘before the child knows how to call father or mother,’ the prophetic word said, ‘he shall take the power of Damascus and the spoils of Samaria before the king of Assyria.’
Isa 8:4 (quotation, high confidence)
Notes and citation
Summary: Hezekiah did not, as an infant, take the power of Damascus.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): πατέρα ἣ μητέρα, ἔλαβε → πατέρα ἢ μητέρα, ἔλαβε.
Cite (SBL): Justin, Dial. 77.2 (Archambault 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-77-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
77.3Archambault 2:14
Εἰ γὰρ μὴ μετὰ προσθήκης ταῦτα εἶπε τὸ προφητικὸν πνεῦμα· Πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα λήψεται δύναμιν Δαμασκοῦ καὶ σκύλα Σαμαρείας, ἀλλὰ μόνον εἰρήκει· Καὶ τέξεται υἱὸν καὶ λήψεται δύναμιν Δαμασκοῦ καὶ σκύλα Σαμαρείας, ἐδύνασθε λέγειν· Ἐπειδὴ προεγίνωσκεν ὁ θεὸς μέλλειν αὐτὸν λήψεσθαι ταῦτα, προειρήκει. Νῦν δὲ μετὰ τῆς προσθήκης ταύτης εἴρηκεν ἡ προφητεία· Πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα λήψεται δύναμιν Δαμασκοῦ καὶ σκύλα Σαμαρείας. Καὶ οὐδενὶ τῶν ἐν Ἰουδαίοις ποτὲ συμβεβηκέναι τοῦτο ἀποδεῖξαι ἔχετε, ἡμεῖς δὲ ἔχομεν ἀποδεῖξαι τοῦτο γενόμενον ἐν τῷ ἡμετέρῳ Χριστῷ.
Ei gar mē meta prosthēkēs tauta eipe to prophētikon pneuma; Prin ē gnōnai to paidion kalein patera ē mētera lēpsetai dynamin Damaskou kai skyla Samareias, alla monon eirēkei; Kai texetai huion kai lēpsetai dynamin Damaskou kai skyla Samareias, edynasthe legein; Epeidē proeginōsken ho theos mellein auton lēpsesthai tauta, proeirēkei. Nyn de meta tēs prosthēkēs tautēs eirēken hē prophēteia; Prin ē gnōnai to paidion kalein patera ē mētera lēpsetai dynamin Damaskou kai skyla Samareias. Kai oudeni tōn en Ioudaiois pote symbebēkenai touto apodeixai echete, hēmeis de echomen apodeixai touto genomenon en tǭ hēmeterǭ Christǭ.
“For if the prophetic Spirit had not said this with the addition, ‘Before the child knows how to call father or mother he shall take the power of Damascus and the spoils of Samaria,’ but had said only, ‘And she shall bear a son, and he shall take the power of Damascus and the spoils of Samaria,’ you could say: Since God foreknew that he would take these things, he foretold it. But now the prophecy has spoken with this addition: ‘Before the child knows how to call father or mother he shall take the power of Damascus and the spoils of Samaria.’ And you cannot prove that this ever happened to anyone among the Jews; but we can prove that it happened in our Christ.
Isa 8:4 (quotation, high confidence)
Notes and citation
Summary: The phrase “before the child knows father or mother” fits only Christ.
Topics: Christology
Cite (SBL): Justin, Dial. 77.3 (Archambault 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-77-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
77.4Archambault 2:14–16
Ἅμα γὰρ τῷ γεννηθῆναι αὐτὸν μάγοι ἀπὸ Ἀρραβίας παραγενόμενοι προσεκύνησαν αὐτῷ, πρότερον ἐλθόντες πρὸς Ἡρώδην τὸν ἐν τῇ γῇ ὑμῶν τότε βασιλεύοντα, ὃν ὁ λόγος καλεῖ βασιλέα Ἀσσυρίων διὰ τὴν ἄθεον καὶ ἄνομον αὐτοῦ γνώμην. Ἐπίστασθε γὰρ τοιαῦτα, ἔφην, ἐν παραβολαῖς καὶ ὁμοιώσεσι πολλάκις λαλοῦν τὸ ἅγιον πνεῦμα· οἷον πεποίηκε καὶ πρὸς τὸν λαὸν ἅπαντα τὸν ἐν Ἱεροσολύμοις, πολλάκις φῆσαν πρὸς αὐτούς· Ὁ πατήρ σου Ἀμορραῖος καὶ ἡ μήτηρ σου Χετταία.
Hama gar tǭ gennēthēnai auton magoi apo Arrabias paragenomenoi prosekynēsan autǭ, proteron elthontes pros Hērōdēn ton en tę̄ gę̄ hymōn tote basileuonta, hon ho logos kalei basilea Assyriōn dia tēn atheon kai anomon autou gnōmēn. Epistasthe gar toiauta, ephēn, en parabolais kai homoiōsesi pollakis laloun to hagion pneuma; hoion pepoiēke kai pros ton laon hapanta ton en Hierosolymois, pollakis phēsan pros autous; Ho patēr sou Amorraios kai hē mētēr sou Chettaia.
“For as soon as he was born, Magi came from Arabia and worshiped him, having first come to Herod, who was then king in your land, whom the word calls king of Assyria because of his godless and lawless mind. For you know, I said, that the Holy Spirit often speaks such things in parables and similitudes; as it did also to the whole people in Jerusalem, often saying to them: ‘Your father was an Amorite and your mother a Hittite.’
Matt 2:1 (allusion, high confidence) · Matt 2:11 (allusion, high confidence) · Ezek 16:3 (quotation, high confidence)
Notes and citation
Summary: The Magi who worshiped the infant fulfilled the prophecy; Herod is the “king of Assyria.”
- Justin places the Magi's origin in Arabia.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): ὅν ὁ λόγος καλεῖ → ὃν ὁ λόγος καλεῖ; ὲν παραβολαῖς → ἐν παραβολαῖς.
Topics: Christology
Cite (SBL): Justin, Dial. 77.4 (Archambault 2:14–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/68-1/#p-77-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.