Dialogue with Trypho 87.1–98.5
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 87
87.1Archambault 2:66
Καὶ ὁ Τρύφων, εἰπόντος μου ταῦτα, ἔφη· Μή με λοιπὸν ὑπολάμβανε, ἀνατρέπειν πειρώμενον τὰ ὑπὸ σοῦ λεγόμενα, πυνθάνεσθαι ὅσα ἂν πυνθάνωμαι, ἀλλὰ βούλεσθαι μανθάνειν περὶ τούτων αὐτῶν ὧν ἂν ἐρωτῶ.
Kai ho Tryphōn, eipontos mou tauta, ephē; Mē me loipon hypolambane, anatrepein peirōmenon ta hypo sou legomena, pynthanesthai hosa an pynthanōmai, alla boulesthai manthanein peri toutōn autōn hōn an erōtō.
And when I had said this, Trypho said, “Do not suppose from now on that I am trying to overthrow what you say when I ask whatever I ask, but that I wish to learn about the very things I ask.
Notes and citation
Summary: Trypho says he asks in order to learn.
Cite (SBL): Justin, Dial. 87.1 (Archambault 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-87-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
87.2Archambault 2:66–68
Εἰπὲ οὖν μοι, διὰ τοῦ Ἡσαΐου εἰπόντος τοῦ λόγου· Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί, καὶ ἄνθος ἀναβήσεται ἐκ τῆς ῥίζης Ἰεσσαί, καὶ ἀναπαύσεται ἐπʼ αὐτὸν πνεῦμα θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ, καὶ ὁμολογήσας ταῦτα πρός με, ἔλεγεν, εἰς Χριστὸν εἰρῆσθαι, καὶ θεὸν αὐτὸν προϋπάρχοντα λέγεις, καὶ κατὰ τὴν βουλὴν τοῦ θεοῦ σαρκοποιηθέντα αὐτὸν λέγεις διὰ τῆς παρθένου γεγεννῆσθαι ἄνθρωπον, πῶς δύναται ἀποδειχθῆναι προϋπάρχων, ὅστις διὰ τῶν δυνάμεων τοῦ πνεύματος τοῦ ἁγίου, ἃς καταριθμεῖ ὁ λόγος διὰ Ἡσαίου, πληροῦται ὡς ἐνδεὴς τούτων ὑπάρχων;
Eipe oun moi, dia tou Hēsaïou eipontos tou logou; Exeleusetai rhabdos ek tēs rhizēs Iessai, kai anthos anabēsetai ek tēs rhizēs Iessai, kai anapausetai epʼ auton pneuma theou, pneuma sophias kai syneseōs, pneuma boulēs kai ischyos, pneuma gnōseōs kai eusebeias, kai emplēsei auton pneuma phobou theou, kai homologēsas tauta pros me, elegen, eis Christon eirēsthai, kai theon auton proÿparchonta legeis, kai kata tēn boulēn tou theou sarkopoiēthenta auton legeis dia tēs parthenou gegennēsthai anthrōpon, pōs dynatai apodeichthēnai proÿparchōn, hostis dia tōn dynameōn tou pneumatos tou hagiou, has katarithmei ho logos dia Hēsaiou, plēroutai hōs endeēs toutōn hyparchōn?
“Tell me, then: when the word says through Isaiah, ‘A rod shall come forth from the root of Jesse, and a flower shall grow up from the root of Jesse; and the Spirit of God shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and piety, and the Spirit of the fear of God shall fill him,’ you admitted to me,” he said, “that this was spoken of Christ; and you say that he pre-existed as God, and that according to the will of God he was made flesh and born a man through the Virgin; how can he be shown to have pre-existed, who is filled with the powers of the Holy Spirit which the word lists through Isaiah, as though he lacked them?”
Isa 11:1 (quotation, high confidence) · Isa 11:2 (quotation, high confidence) · Isa 11:3 (quotation, high confidence)
Notes and citation
Summary: Trypho asks how a pre-existent God could need the gifts of the Spirit listed in Isa 11:1–3.
Topics: Christology
Cite (SBL): Justin, Dial. 87.2 (Archambault 2:66–68; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-87-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
87.3Archambault 2:68–70
Κἀγὼ ἀπεκρινάμην· Νουνεχέστατα μὲν καὶ συνετώτατα ἠρώτησας· ἀληθῶς γὰρ ἀπόρημα δοκεῖ εἶναι· ἀλλʼ ἵνα ἴδῃς καὶ τὸν περὶ τούτων λόγον, ἄκουε ὧν λέγω. Ταύτας τὰς κατηριθμημένας τοῦ πνεύματος δυνάμεις οὐχ ὡς ἐνδεοῦς αὐτοῦ τούτων ὄντος φησὶν ὁ λόγος ἐπεληλυθέναι ἐπʼ αὐτόν, ἀλλʼ ὡς ἐπʼ ἐκεῖνον ἀνάπαυσιν μελλουσῶν ποιεῖσθαι, τουτέστιν ἐπʼ αὐτοῦ πέρας ποιεῖσθαι, τοῦ μηκέτι ἐν τῷ γένει ὑμῶν κατὰ τὸ παλαιὸν ἔθος προφήτας γενήσεσθαι, ὅπερ καὶ ὄψει ὑμῖν ἰδεῖν ἔστι· μετʼ ἐκεῖνον γὰρ οὐδεὶς ὅλως προφήτης παρʼ ὑμῖν γεγένηται.
Kagō apekrinamēn; Nounechestata men kai synetōtata ērōtēsas; alēthōs gar aporēma dokei einai; allʼ hina idę̄s kai ton peri toutōn logon, akoue hōn legō. Tautas tas katērithmēmenas tou pneumatos dynameis ouch hōs endeous autou toutōn ontos phēsin ho logos epelēlythenai epʼ auton, allʼ hōs epʼ ekeinon anapausin mellousōn poieisthai, toutestin epʼ autou peras poieisthai, tou mēketi en tǭ genei hymōn kata to palaion ethos prophētas genēsesthai, hoper kai opsei hymin idein esti; metʼ ekeinon gar oudeis holōs prophētēs parʼ hymin gegenētai.
And I answered, “You have asked most sensibly and intelligently; for it does truly seem to be a difficulty; but so that you may see the account of these things too, listen to what I say. The word says that these powers of the Spirit that have been listed came upon him, not as though he lacked them, but as about to rest upon him, that is, to come to an end in him, so that there would no longer be prophets in your race according to the ancient custom; which you can see with your own eyes; for after him no prophet at all has arisen among you.
Notes and citation
Summary: The gifts “rested” on Christ, meaning they ceased in Israel after him.
Topics: Christology
Cite (SBL): Justin, Dial. 87.3 (Archambault 2:68–70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-87-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
87.4Archambault 2:70
Καὶ ὅτι οἱ παρʼ ὑμῖν προφῆται, ἕκαστος μίαν τινὰ ἢ καὶ δευτέραν δύναμιν παρὰ τοῦ θεοῦ λαμβάνοντες, ταῦτα ἐποίουν καὶ ἐλάλουν ἃ καὶ ἡμεῖς ἀπὸ τῶν γραφῶν ἐμάθομεν, κατανοήσατε καὶ τὰ ὑπʼ ἐμοῦ λεγόμενα. Σοφίας μὲν γὰρ πνεῦμα Σολομῶν ἔσχε, συνέσεως δὲ καὶ βουλῆς Δανιήλ, ἰσχύος δὲ καὶ εὐσεβείας Μωσῆς, καὶ Ἡλίας φόβου, καὶ γνώσεως Ἡσαΐας· καὶ οἱ ἄλλοι αὖ ὁμοίως ἢ μίαν ἕκαστος ἢ ἐναλλὰξ ἄλλην τινὰ μετʼ ἄλλης δυνάμεως ἔσχον, οἶον καὶ Ἱερεμίας καὶ οἱ δώδεκα καὶ Δαυῒδ καὶ οἱ ἄλλοι ἁπλῶς ὅσοι γεγόνασι παρʼ ὑμῖν προφῆται.
Kai hoti hoi parʼ hymin prophētai, hekastos mian tina ē kai deuteran dynamin para tou theou lambanontes, tauta epoioun kai elaloun ha kai hēmeis apo tōn graphōn emathomen, katanoēsate kai ta hypʼ emou legomena. Sophias men gar pneuma Solomōn esche, syneseōs de kai boulēs Daniēl, ischyos de kai eusebeias Mōsēs, kai Hēlias phobou, kai gnōseōs Hēsaïas; kai hoi alloi au homoiōs ē mian hekastos ē enallax allēn tina metʼ allēs dynameōs eschon, oion kai Hieremias kai hoi dōdeka kai Dauïd kai hoi alloi haplōs hosoi gegonasi parʼ hymin prophētai.
“And observe what I say, that your prophets, each receiving some one or two powers from God, did and said the things which we too have learned from the Scriptures. For Solomon had the spirit of wisdom, Daniel of understanding and counsel, Moses of might and piety, Elijah of fear, and Isaiah of knowledge; and the others likewise had either one each, or one in turn with another, as Jeremiah and the twelve and David and in a word all the others who were prophets among you.
Notes and citation
Summary: Each prophet had one or two of the Spirit's powers.
Cite (SBL): Justin, Dial. 87.4 (Archambault 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-87-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
87.5Archambault 2:70
Ἀνεπαύσατο οὖν, τουτέστιν ἐπαύσατο, ἐλθόντος ἐκείνου, μεθʼ ὃν, τῆς οἰκονομίας ταύτης τῆς ἐν ἀνθρώποις αὐτοῦ γενομένης χρόνοις, παύσασθαι ἔδει αὐτὰ ἀφʼ ὑμῶν, καὶ ἐν τούτῳ ἀνάπαυσιν λαβόντα πάλιν, ὡς ἐπεπροφήτευτο, γενήσεσθαι δόματα, ἃ ἀπὸ τῆς χάριτος τῆς δυνάμεως τοῦ πνεύματος ἐκείνου τοῖς ἐπʼ αὐτὸν πιστεύουσι δίδωσιν, ὡς ἄξιον ἕκαστον ἐπίσταται.
Anepausato oun, toutestin epausato, elthontos ekeinou, methʼ hon, tēs oikonomias tautēs tēs en anthrōpois autou genomenēs chronois, pausasthai edei auta aphʼ hymōn, kai en toutǭ anapausin labonta palin, hōs epeprophēteuto, genēsesthai domata, ha apo tēs charitos tēs dynameōs tou pneumatos ekeinou tois epʼ auton pisteuousi didōsin, hōs axion hekaston epistatai.
“They rested, then, that is, they ceased, when he came, after whom, since this dispensation of his took place in the times when he was among men, they had to cease from you; and resting in him, they were again, as had been prophesied, to become gifts, which from the grace of the power of that Spirit he gives to those who believe in him, as he knows each to be worthy.
Notes and citation
Summary: The gifts, having ceased in Israel, are now given by Christ to believers.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): μεθʼ ὅν, τῆς → μεθʼ ὃν, τῆς; δόματα, ἅ ἀπὸ → δόματα, ἃ ἀπὸ.
Topics: Christology
Cite (SBL): Justin, Dial. 87.5 (Archambault 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-87-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
87.6Archambault 2:70–72
Καὶ ὅτι ἐπεπροφήτευτο τοῦτο μέλλειν γίνεσθαι ὑπʼ αὐτοῦ μετὰ τὴν εἰς οὐρανὸν ἀνέλευσιν αὐτοῦ, εἶπον μὲν ἤδη καὶ πάλιν λέγω. Εἶπεν οὖν· Ἀνέβη εἰς ὕψος, ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκε δόματα τοῖς υἱοῖς τῶν ἀνθρώπων. Καὶ πάλιν ἐν ἑτέρᾳ προφητείᾳ εἴρηται· Καὶ ἔσται μετὰ ταῦτα, ἐκχεῶ τὸ πνεῦμά μου ἐπὶ πᾶσαν σάρκα καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου, καὶ προφητεύσουσι.
Kai hoti epeprophēteuto touto mellein ginesthai hypʼ autou meta tēn eis ouranon aneleusin autou, eipon men ēdē kai palin legō. Eipen oun; Anebē eis hypsos, ę̄chmalōteusen aichmalōsian, edōke domata tois huiois tōn anthrōpōn. Kai palin en heterą prophēteią eirētai; Kai estai meta tauta, ekcheō to pneuma mou epi pasan sarka kai epi tous doulous mou kai epi tas doulas mou, kai prophēteusousi.
“And that it had been prophesied that this would be done by him after his ascension into heaven, I have already said and say again. It said, then: ‘He went up on high, he led captivity captive, he gave gifts to the sons of men.’ And again in another prophecy it is said: ‘And it shall come to pass after these things, I will pour out my Spirit on all flesh, and on my servants and on my handmaids, and they shall prophesy.’
Ps 68:18 (67:19 LXX) (quotation, high confidence) · Joel 2:28 (3:1 LXX) (quotation, high confidence) · Joel 2:29 (3:2 LXX) (quotation, high confidence) · Acts 2:17 (echo, medium confidence)
Notes and citation
Summary: Psalm 68 and Joel 2 foretold the outpouring of gifts.
Cite (SBL): Justin, Dial. 87.6 (Archambault 2:70–72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-87-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 88
88.1Archambault 2:72
Καὶ παρʼ ἡμῖν ἔστιν ἰδεῖν καὶ θηλείας καὶ ἄρσενας, χαρίσματα ἀπὸ τοῦ πνεύματος τοῦ θεοῦ ἔχοντας. Ὥστε οὐ διὰ τὸ εἶναι αὐτὸν ἐνδεῆ δυνάμεως ἐπεπροφήτευτο ἐλεύσεσθαι ἐπʼ αὐτὸν τὰς δυνάμεις τὰς κατηριθμημένας ὑπὸ Ἡσαΐου, ἀλλὰ διὰ τὸ ἐπέκεινα μὴ μέλλειν ἔσεσθαι. Μαρτύριον δὲ καὶ τοῦτο ἔστω ὑμῖν, ὃ ἔφην πρὸς ὑμᾶς γεγονέναι ὑπὸ τῶν ἀπὸ Ἀρραβίας μάγων, οἵτινες ἅμα τῷ γεννηθῆναι τὸ παιδίον ἐλθόντες προσεκύνησαν αὐτῷ.
Kai parʼ hēmin estin idein kai thēleias kai arsenas, charismata apo tou pneumatos tou theou echontas. Hōste ou dia to einai auton endeē dynameōs epeprophēteuto eleusesthai epʼ auton tas dynameis tas katērithmēmenas hypo Hēsaïou, alla dia to epekeina mē mellein esesthai. Martyrion de kai touto estō hymin, ho ephēn pros hymas gegonenai hypo tōn apo Arrabias magōn, hoitines hama tǭ gennēthēnai to paidion elthontes prosekynēsan autǭ.
“And among us one can see both women and men who have gifts from the Spirit of God. So it was not because he lacked power that it was prophesied that the powers listed by Isaiah would come upon him, but because they would not continue beyond him. And let this too be a testimony to you, which I told you was done by the Magi from Arabia, who came and worshiped the child as soon as he was born.
Acts 21:9 (echo, medium confidence) · Matt 2:11 (allusion, high confidence)
Notes and citation
Summary: Women and men in the church have spiritual gifts; Christ did not lack power, as the Magi's worship shows.
- Justin testifies that women as well as men exercised spiritual gifts in the church of his day.
Cite (SBL): Justin, Dial. 88.1 (Archambault 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
88.2Archambault 2:72
Καὶ γὰρ γεννηθεὶς δύναμιν τὴν αὐτοῦ ἔσχε· καὶ αὐξάνων κατὰ τὸ κοινὸν τῶν ἄλλων ἁπάντων ἀνθρώπων, χρώμενος τοῖς ἁρμόζουσιν, ἑκάστῃ αὐξήσει τὸ οἰκεῖον ἀπένειμε, τρεφόμενος τὰς πάσας τροφάς, καὶ τριάκοντα ἔτη ἢ πλείονα ἢ καὶ ἐλάσσονα μείνας, μέχρις οὗ προελήλυθεν Ἰωάννης κῆρυξ αὐτοῦ τῆς παρουσίας καὶ τὴν τοῦ βαπτίσματος ὁδὸν προϊών, ὡς καὶ προαπέδειξα.
Kai gar gennētheis dynamin tēn autou esche; kai auxanōn kata to koinon tōn allōn hapantōn anthrōpōn, chrōmenos tois harmozousin, hekastę̄ auxēsei to oikeion apeneime, trephomenos tas pasas trophas, kai triakonta etē ē pleiona ē kai elassona meinas, mechris hou proelēlythen Iōannēs kēryx autou tēs parousias kai tēn tou baptismatos hodon proïōn, hōs kai proapedeixa.
“For even at his birth he had his power; and growing up in the common way of all other men, using what was fitting, he assigned to each stage of growth what belonged to it, being nourished by all kinds of food, and he remained thirty years, more or less, until John appeared as the herald of his coming and went before him on the way of baptism, as I showed before.
Luke 2:52 (echo, medium confidence) · Luke 3:23 (allusion, high confidence)
Notes and citation
Summary: Christ grew up as other men until John came.
Topics: Christology
Cite (SBL): Justin, Dial. 88.2 (Archambault 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
88.3Archambault 2:72–74
Καὶ τότε ἐλθόντος τοῦ Ἰησοῦ ἐπὶ τὸν Ἰορδάνην ποταμόν, ἔνθα ὁ Ἰωάννης ἐβάπτιζε, κατελθόντος τοῦ Ἰησοῦ ἐπὶ τὸ ὕδωρ καὶ πῦρ ἀνήφθη ἐν τῷ Ἰορδάνῃ, καὶ ἀναδύντος αὐτοῦ ἀπὸ τοῦ ὕδατος ὡς περιστερὰν τὸ ἅγιον πνεῦμα ἐπιπτῆναι ἐπʼ αὐτὸν ἔγραψαν οἱ ἀπόστολοι αὐτοῦ τούτου τοῦ Χριστοῦ ἡμῶν.
Kai tote elthontos tou Iēsou epi ton Iordanēn potamon, entha ho Iōannēs ebaptize, katelthontos tou Iēsou epi to hydōr kai pyr anēphthē en tǭ Iordanę̄, kai anadyntos autou apo tou hydatos hōs peristeran to hagion pneuma epiptēnai epʼ auton egrapsan hoi apostoloi autou toutou tou Christou hēmōn.
“And then, when Jesus came to the river Jordan where John was baptizing, when Jesus went down into the water, a fire was also kindled in the Jordan; and when he came up from the water, the apostles of this very Christ of ours wrote that the Holy Spirit lighted on him like a dove.
Matt 3:16 (allusion, high confidence) · Mark 1:10 (allusion, high confidence)
Notes and citation
Summary: At Jesus' baptism fire was kindled in the Jordan and the Spirit came like a dove.
- The fire in the Jordan is not in the canonical Gospels; it appears in some Old Latin manuscripts and in the Gospel of the Ebionites. Justin attributes only the dove to the apostles' writings.
Topics: Baptism, Christology
Cite (SBL): Justin, Dial. 88.3 (Archambault 2:72–74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
88.4Archambault 2:74
Καὶ οὐχ ὡς ἐνδεᾶ αὐτὸν τοῦ βαπτισθῆναι ἢ τοῦ ἐπελθόντος ἐν εἴδει περιστερᾶς πνεύματος οἴδαμεν αὐτὸν ἐληλυθέναι ἐπὶ τὸν ποταμόν, ὥσπερ οὐδὲ τὸ γεννηθῆναι αὐτὸν καὶ σταυρωθῆναι ὡς ἐνδεὴς τούτων ὑπέμεινεν, ἀλλʼ ὑπὲρ τοῦ γένους τοῦ τῶν ἀνθρώπων, ὃ ἀπὸ τοῦ Ἀδὰμ ὑπὸ θάνατον καὶ πλάνην τὴν τοῦ ὄφεως ἐπεπτώκει, παρὰ τὴν ἰδίαν αἰτίαν ἑκάστου αὐτῶν πονηρευσαμένου.
Kai ouch hōs endea auton tou baptisthēnai ē tou epelthontos en eidei peristeras pneumatos oidamen auton elēlythenai epi ton potamon, hōsper oude to gennēthēnai auton kai staurōthēnai hōs endeēs toutōn hypemeinen, allʼ hyper tou genous tou tōn anthrōpōn, ho apo tou Adam hypo thanaton kai planēn tēn tou opheōs epeptōkei, para tēn idian aitian hekastou autōn ponēreusamenou.
“And we know that he did not come to the river as though he needed to be baptized or needed the Spirit that came upon him in the form of a dove; just as he did not endure to be born and crucified as though he needed these things, but for the sake of the human race, which from Adam had fallen under death and the deceit of the serpent, each of them having done evil by his own fault.
Rom 5:12 (echo, medium confidence) · Gen 3:13 (allusion, medium confidence)
Notes and citation
Summary: Christ did not need baptism; he acted for fallen humanity.
Topics: Baptism, Christology
Cite (SBL): Justin, Dial. 88.4 (Archambault 2:74; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
88.5Archambault 2:74–76
Βουλόμενος γὰρ τούτους ἐν ἐλευθέρᾳ προαιρέσει καὶ αὐτεξουσίους γενομένους, τούς τε ἀγγέλους καὶ τοὺς ἀνθρώπους, ὁ θεὸς πράττειν ὅσα ἕκαστον ἐνεδυνάμωσε δύνασθαι ποιεῖν, ἐποίησεν, εἰ μὲν τὰ εὐάρεστα αὐτῷ αἱροῖντο, καὶ ἀφθάρτους καὶ ἀτιμωρήτους αὐτοὺς τηρῆσαι, ἐὰν δὲ πονηρεύσωνται, ὡς αὐτῷ δοκεῖ, ἕκαστον κολάζειν.
Boulomenos gar toutous en eleutherą proairesei kai autexousious genomenous, tous te angelous kai tous anthrōpous, ho theos prattein hosa hekaston enedynamōse dynasthai poiein, epoiēsen, ei men ta euaresta autǭ hairointo, kai aphthartous kai atimōrētous autous tērēsai, ean de ponēreusōntai, hōs autǭ dokei, hekaston kolazein.
“For God, wishing both angels and men, who were made with free choice and self-determination, to do whatever he had enabled each to be able to do, made them so, that if they chose what is pleasing to him, he would keep them incorruptible and unpunished, but if they did evil, he would punish each as he sees fit.
Notes and citation
Summary: God made angels and men free; he rewards and punishes accordingly.
Topics: Ethics
Cite (SBL): Justin, Dial. 88.5 (Archambault 2:74–76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
88.6Archambault 2:76
Καὶ γὰρ οὐδὲ τὸ καθεσθέντα αὐτὸν ὄνῳ εἰσελθεῖν εἰς Ἱεροσόλυμα, ὡς ἀπεδείξαμεν πεπροφητεῦσθαι, δύναμιν αὐτῷ ἐνεποίει εἰς τὸ Χριστὸν εἶναι, ἀλλὰ τοῖς ἀνθρώποις γνώρισμα ἔφερεν ὅτι αὐτός ἐστιν ὁ Χριστός, ὅνπερ τρόπον καὶ ἐπὶ τοῦ Ἰωάννου ἔδει γνώρισμα τοῖς ἀνθρώποις εἶναι, ὅπως ἐπιγνῶσι τίς ἐστιν ὁ Χριστός.
Kai gar oude to kathesthenta auton onǭ eiselthein eis Hierosolyma, hōs apedeixamen peprophēteusthai, dynamin autǭ enepoiei eis to Christon einai, alla tois anthrōpois gnōrisma epheren hoti autos estin ho Christos, honper tropon kai epi tou Iōannou edei gnōrisma tois anthrōpois einai, hopōs epignōsi tis estin ho Christos.
“For neither did his entering Jerusalem seated on an ass, which we proved had been prophesied, give him power to be the Christ, but it brought to men a sign that he is the Christ; just as in the time of John there had to be a sign for men, so that they might recognize who the Christ is.
Zech 9:9 (allusion, high confidence)
Notes and citation
Summary: The signs showed who the Christ was; they did not make him Christ.
Topics: Christology
Cite (SBL): Justin, Dial. 88.6 (Archambault 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
88.7Archambault 2:76
Ἰωάννου γὰρ καθεζομένου ἐπὶ τοῦ Ἰορδάνου καὶ κηρύσσοντος βάπτισμα μετανοίας, καὶ ζώνην δερματίνην καὶ ἔνδυμα ἀπὸ τριχῶν καμήλου μόνον φοροῦντος καὶ μηδὲν ἐσθίοντος πλὴν ἀκρίδας καὶ μέλι ἄγριον, οἱ ἄνθρωποι ὑπελάμβανον αὐτὸν εἶναι τὸν Χριστόν· πρὸς οὓς καὶ αὐτὸς ἐβόα· Οὐκ εἰμὶ ὁ Χριστός, ἀλλὰ φωνὴ βοῶντος· ἥξει γὰρ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι.
Iōannou gar kathezomenou epi tou Iordanou kai kēryssontos baptisma metanoias, kai zōnēn dermatinēn kai endyma apo trichōn kamēlou monon phorountos kai mēden esthiontos plēn akridas kai meli agrion, hoi anthrōpoi hypelambanon auton einai ton Christon; pros hous kai autos eboa; Ouk eimi ho Christos, alla phōnē boōntos; hēxei gar ho ischyroteros mou, hou ouk eimi hikanos ta hypodēmata bastasai.
“For when John sat by the Jordan and preached a baptism of repentance, wearing only a leather belt and a garment of camel's hair, and eating nothing but locusts and wild honey, men supposed him to be the Christ; to whom he himself cried: ‘I am not the Christ, but the voice of one crying; for one stronger than I will come, whose sandals I am not worthy to carry.’
Matt 3:4 (allusion, high confidence) · Luke 3:15 (allusion, high confidence) · John 1:20 (quotation, high confidence) · John 1:23 (quotation, high confidence) · Luke 3:16 (quotation, high confidence)
Notes and citation
Summary: John denied that he was the Christ.
Cite (SBL): Justin, Dial. 88.7 (Archambault 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
88.8Archambault 2:76–80
Καὶ ἐλθόντος τοῦ Ἰησοῦ ἐπὶ τὸν Ἰορδάνην, καὶ νομιζομένου Ἰωσὴφ τοῦ τέκτονος υἱοῦ ὑπάρχειν, καὶ ἀειδοῦς, ὡς αἱ γραφαὶ ἐκήρυσσον, φαινομένου, καὶ τέκτονος νομιζομένου (ταῦτα γὰρ τὰ τεκτονικὰ ἔργα εἰργάζετο ἐν ἀνθρώποις ὤν, ἄροτρα καὶ ζυγά, διὰ τούτων καὶ τὰ τῆς δικαιοσύνης σύμβολα διδάσκων καὶ ἐνεργῆ βίον), τὸ πνεῦμα οὖν τὸ ἅγιον καὶ διὰ τοὺς ἀνθρώπους, ὡς προέφην, ἐν εἴδει περιστερᾶς ἐπέπτη αὐτῷ, καὶ φωνὴ ἐκ τῶν οὐρανῶν ἅμα ἐληλύθει, ἥτις καὶ διὰ Δαυῒδ λεγομένη, ὡς ἀπὸ προσώπου αὐτοῦ λέγοντος ὅπερ αὐτῷ ἀπὸ τοῦ πατρὸς ἔμελλε λέγεσθαι· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε· τότε γένεσιν αὐτοῦ λέγων γίνεσθαι τοῖς ἀνθρώποις, ἐξ ὅτου ἡ γνῶσις αὐτοῦ ἔμελλε γίνεσθαι.
Kai elthontos tou Iēsou epi ton Iordanēn, kai nomizomenou Iōsēph tou tektonos huiou hyparchein, kai aeidous, hōs hai graphai ekērysson, phainomenou, kai tektonos nomizomenou (tauta gar ta tektonika erga eirgazeto en anthrōpois ōn, arotra kai zyga, dia toutōn kai ta tēs dikaiosynēs symbola didaskōn kai energē bion), to pneuma oun to hagion kai dia tous anthrōpous, hōs proephēn, en eidei peristeras epeptē autǭ, kai phōnē ek tōn ouranōn hama elēlythei, hētis kai dia Dauïd legomenē, hōs apo prosōpou autou legontos hoper autǭ apo tou patros emelle legesthai; Huios mou ei sy, egō sēmeron gegennēka se; tote genesin autou legōn ginesthai tois anthrōpois, ex hotou hē gnōsis autou emelle ginesthai.
“And when Jesus came to the Jordan, and was thought to be the son of Joseph the carpenter, and appeared without form, as the Scriptures proclaimed, and was thought to be a carpenter (for he made these carpenter's works when he was among men, plows and yokes, by these teaching also the symbols of righteousness and an active life), the Holy Spirit, then, for the sake of men, as I said before, lighted on him in the form of a dove, and at the same time a voice came from the heavens, which was also spoken through David, as from his person, saying what was to be said to him by the Father: ‘You are my Son; today I have begotten you’; saying that his birth then took place for men, from the time when the knowledge of him was to come about.
Matt 13:55 (allusion, high confidence) · Mark 6:3 (allusion, high confidence) · Isa 53:2 (allusion, high confidence) · Luke 3:22 (quotation, high confidence) · Ps 2:7 (quotation, high confidence)
Notes and citation
Summary: Jesus the carpenter made plows and yokes; at his baptism the voice said “Today I have begotten you” (Ps 2:7).
- Justin's text of the voice at the baptism (Ps 2:7) matches the Western text of Luke 3:22.
- “Plows and yokes”: a detail not in the Gospels; compare Mark 6:3.
Notes on the original text
- Digital text corrected (spacing slip in the digital text; the editor's reference (Luke 3:21–22; Ps 2:7), printed in the text with an unclosed bracket, removed): ἐνεργῆ βίον ) → ἐνεργῆ βίον); γεγέννηκά σε [cf. LUC, III, 21-22 et Ps., II, 7· τότε → γεγέννηκά σε· τότε.
Topics: Christology, Baptism
Cite (SBL): Justin, Dial. 88.8 (Archambault 2:76–80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-88-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 89
89.1Archambault 2:80
Καὶ ὁ Τρύφων· Εὖ ἴσθι, ἔφη, ὅτι καὶ πᾶν τὸ γένος ἡμῶν τὸν Χριστὸν ἐκδέχεται, καὶ ὅτι πᾶσαι αἱ γραφαί, ἃς ἔφης, εἰς αὐτὸν εἴρηνται, ὁμολογοῦμεν· καὶ ὅτι τὸ Ἰησοῦς ὄνομα δεδυσώπηκέ με, τῷ τοῦ Ναυῆ υἱῷ ἐπικληθέν, ἐνδοτικῶς ἔχειν καὶ πρὸς τοῦτο, καὶ τοῦτό φημι.
Kai ho Tryphōn; Eu isthi, ephē, hoti kai pan to genos hēmōn ton Christon ekdechetai, kai hoti pasai hai graphai, has ephēs, eis auton eirēntai, homologoumen; kai hoti to Iēsous onoma dedysōpēke me, tǭ tou Nauē huiǭ epiklēthen, endotikōs echein kai pros touto, kai touto phēmi.
And Trypho said, “Know well that our whole race awaits the Christ, and we admit that all the Scriptures you have quoted were spoken of him; and I also say that the name Jesus, given to the son of Nun, has shamed me into yielding on this point too.
Notes and citation
Summary: Trypho grants that the Scriptures speak of the Messiah and is impressed by the name Jesus.
Topics: Christology
Cite (SBL): Justin, Dial. 89.1 (Archambault 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-89-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
89.2Archambault 2:80
Εἰ δὲ καὶ ἀτίμως οὕτως σταυρωθῆναι τὸν Χριστόν, ἀποροῦμεν· ἐπικατάρατος γὰρ ὁ σταυρούμενος ἐν τῷ νόμῳ λέγεται εἶναι· ὥστε πρὸς τοῦτο ἀκμὴν δυσπείστως ἔχω. Παθητὸν μὲν τὸν Χριστὸν ὅτι αἱ γραφαὶ κηρύσσουσι, φανερόν ἐστιν· εἰ δὲ διὰ τοῦ ἐν τῷ νόμῳ κεκατηραμένου πάθους, βουλόμεθα μαθεῖν, εἰ ἔχεις καὶ περὶ τούτου ἀποδεῖξαι.
Ei de kai atimōs houtōs staurōthēnai ton Christon, aporoumen; epikataratos gar ho stauroumenos en tǭ nomǭ legetai einai; hōste pros touto akmēn dyspeistōs echō. Pathēton men ton Christon hoti hai graphai kēryssousi, phaneron estin; ei de dia tou en tǭ nomǭ kekatēramenou pathous, boulometha mathein, ei echeis kai peri toutou apodeixai.
“But whether the Christ was to be so shamefully crucified, we are at a loss; for the one who is crucified is said in the law to be accursed; so that on this point I am still hard to persuade. It is plain that the Scriptures proclaim that the Christ is to suffer; but whether it was by the suffering cursed in the law, we wish to learn, if you can prove this too.”
Deut 21:23 (allusion, high confidence) · Gal 3:13 (echo, high confidence)
Notes and citation
Summary: Trypho balks at a crucified Messiah, cursed by the law.
Topics: Christology
Cite (SBL): Justin, Dial. 89.2 (Archambault 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-89-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
89.3Archambault 2:80–82
Εἰ μὲν μὴ ἔμελλε πάσχειν ὁ Χριστός, φημὶ αὐτῷ ἐγώ, μηδὲ προεῖπον οἱ προφῆται ὅτι ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ ἀχθήσεται εἰς θάνατον καὶ ἀτιμωθήσεται καὶ μαστιχθήσεται καὶ ἐν τοῖς ἀνόμοις λογισθήσεται καὶ ὡς πρόβατον ἐπὶ σφαγὴν ἀχθήσεται, οὗ τὸ γένος ἐξηγήσασθαι ἔχειν οὐδένα φησὶν ὁ προφήτης, καλῶς εἶχε θαυμάζειν. Εἰ δὲ τοῦτό ἐστι τὸ χαρακτηρίζον αὐτὸν καὶ πᾶσι μηνύον, πῶς οὐχὶ καὶ ἡμεῖς θαρροῦντες πεπιστεύκαμεν εἰς αὐτόν; Καὶ ὅσοι νενοήκασι τὰ τῶν προφητῶν, τοῦτον φήσουσιν, οὐκ ἄλλον, εἰ μόνον ἀκούσειαν ὅτι οὗτος ἐσταυρωμένος.
Ei men mē emelle paschein ho Christos, phēmi autǭ egō, mēde proeipon hoi prophētai hoti apo tōn anomiōn tou laou achthēsetai eis thanaton kai atimōthēsetai kai mastichthēsetai kai en tois anomois logisthēsetai kai hōs probaton epi sphagēn achthēsetai, hou to genos exēgēsasthai echein oudena phēsin ho prophētēs, kalōs eiche thaumazein. Ei de touto esti to charaktērizon auton kai pasi mēnyon, pōs ouchi kai hēmeis tharrountes pepisteukamen eis auton? Kai hosoi nenoēkasi ta tōn prophētōn, touton phēsousin, ouk allon, ei monon akouseian hoti houtos estaurōmenos.
“If the Christ were not to suffer,” I said to him, “and the prophets had not foretold that he would be led to death because of the transgressions of the people, and be dishonored and scourged and counted among the lawless and led as a sheep to the slaughter, whose descent the prophet says no one can declare, it would be right to wonder. But if this is what marks him out and indicates him to all, how can we too not have believed in him with confidence? And all who have understood the writings of the prophets will say it is he and no other, if only they hear that he was crucified.”
Isa 53:8 (allusion, high confidence) · Isa 53:12 (allusion, high confidence) · Isa 53:7 (allusion, high confidence)
Notes and citation
Summary: The suffering foretold by the prophets marks Jesus out as the Christ.
Topics: Christology
Cite (SBL): Justin, Dial. 89.3 (Archambault 2:80–82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-89-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 90
90.1Archambault 2:82
Καὶ ἡμᾶς οὖν, ἔφη, προβίβασον ἐκ τῶν γραφῶν, ἵνα σοι πεισθῶμεν καὶ ἡμεῖς. Παθεῖν μὲν γὰρ καὶ ὡς πρόβατον ἀχθήσεσθαι οἴδαμεν· εἰ δὲ καὶ σταυρωθῆναι καὶ οὕτως αἰσχρῶς καὶ ἀτίμως ἀποθανεῖν διὰ τοῦ κεκατηραμένου ἐν τῷ νόμῳ θανάτου, ἀπόδειξον ἡμῖν· ἡμεῖς γὰρ οὐδʼ εἰς ἔννοιαν τούτου ἐλθεῖν δυνάμεθα.
Kai hēmas oun, ephē, probibason ek tōn graphōn, hina soi peisthōmen kai hēmeis. Pathein men gar kai hōs probaton achthēsesthai oidamen; ei de kai staurōthēnai kai houtōs aischrōs kai atimōs apothanein dia tou kekatēramenou en tǭ nomǭ thanatou, apodeixon hēmin; hēmeis gar oudʼ eis ennoian toutou elthein dynametha.
“Lead us on, then, from the Scriptures,” he said, “so that we too may be persuaded by you. For we know that he was to suffer and be led as a sheep; but prove to us that he was also to be crucified and die so shamefully and dishonorably by the death cursed in the law; for we cannot even conceive of this.”
Notes and citation
Summary: Trypho asks proof that the Messiah was to be crucified.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong letter)): Ηαθεῖν μὲν → Παθεῖν μὲν.
Topics: Christology
Cite (SBL): Justin, Dial. 90.1 (Archambault 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-90-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
90.2Archambault 2:82
Οἶσθα, ἔφην, ὅτι ὅσα εἶπον καὶ ἐποίησαν οἱ προφῆται, ὡς καὶ ὡμολογήθη ὑμῖν, παραβολαῖς καὶ τύποις ἀπεκάλυψαν, ὡς μὴ ῥᾳδίως τὰ πλεῖστα ὑπὸ πάντων νοηθῆναι, κρύπτοντες τὴν ἐν αὐτοῖς ἀλήθειαν, ὡς καὶ πονέσαι τοὺς ζητοῦντας εὑρεῖν καὶ μαθεῖν. Οἱ δὲ ἔφησαν· Καὶ ὡμολογήθη ἡμῖν.
Oistha, ephēn, hoti hosa eipon kai epoiēsan hoi prophētai, hōs kai hōmologēthē hymin, parabolais kai typois apekalypsan, hōs mē rhądiōs ta pleista hypo pantōn noēthēnai, kryptontes tēn en autois alētheian, hōs kai ponesai tous zētountas heurein kai mathein. Hoi de ephēsan; Kai hōmologēthē hēmin.
“You know,” I said, “that whatever the prophets said and did, as has also been agreed by you, they revealed in parables and types, so that most things might not easily be understood by everyone, hiding the truth in them, so that those who seek to find and learn must labor.” And they said, “It has been agreed by us.”
Notes and citation
Summary: The prophets hid the truth in parables and types.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 90.2 (Archambault 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-90-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
90.3Archambault 2:82–84
Ἀκούοις ἂν οὖν, φημί, τὸ μετὰ τοῦτο. Μωσῆς γὰρ πρῶτος ἐξέφανεν αὐτοῦ ταύτην τὴν δοκοῦσαν κατάραν διʼ ὧν ἐποίησε σημείων. Τίνων τούτων, ἔφη, λέγεις;
Akouois an oun, phēmi, to meta touto. Mōsēs gar prōtos exephanen autou tautēn tēn dokousan kataran diʼ hōn epoiēse sēmeiōn. Tinōn toutōn, ephē, legeis?
“Hear, then,” I said, “what follows. For Moses was the first to make known this apparent curse of his, by the signs which he did.” “Which do you mean?” he said.
Notes and citation
Summary: Moses first revealed the “curse” of the cross in signs.
Cite (SBL): Justin, Dial. 90.3 (Archambault 2:82–84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-90-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
90.4Archambault 2:84
Ὅτε ὁ λαός, φημί, ἐπολέμει τῷ Ἀμαλὴκ καὶ ὁ τοῦ Ναυῆ υἱός, ὁ ἐπονομασθεὶς τῷ Ἰησοῦ ὀνόματι, τῆς μάχης ἦρχεν, αὐτὸς Μωσῆς ηὔχετο τῷ θεῷ τὰς χεῖρας ἑκατέρως ἐκπετάσας, Ὢρ δὲ καὶ Ἀαρὼν ὑπεβάσταζον αὐτὰς πανῆμαρ, ἵνα μὴ κοπωθέντος αὐτοῦ χαλασθῶσιν. Εἰ γὰρ ἐνεδεδώκει τι τοῦ σχήματος τούτου τοῦ τὸν σταυρὸν μιμουμένου, ὡς γέγραπται ἐν ταῖς Μωσέως γραφαῖς ὁ λαὸς ἡττᾶτο· εἰ δὲ ἐν τῇ τάξει ἔμενε ταύτῃ, Ἀμαλὴκ ἐνικᾶτο τοσοῦτον, καὶ ἰσχύων διὰ τοῦ σταυροῦ ἴσχυεν.
Hote ho laos, phēmi, epolemei tǭ Amalēk kai ho tou Nauē huios, ho eponomastheis tǭ Iēsou onomati, tēs machēs ērchen, autos Mōsēs ēucheto tǭ theǭ tas cheiras hekaterōs ekpetasas, Ōr de kai Aarōn hypebastazon autas panēmar, hina mē kopōthentos autou chalasthōsin. Ei gar enededōkei ti tou schēmatos toutou tou ton stauron mimoumenou, hōs gegraptai en tais Mōseōs graphais ho laos hēttato; ei de en tę̄ taxei emene tautę̄, Amalēk enikato tosouton, kai ischyōn dia tou staurou ischyen.
“When the people,” I said, “were fighting against Amalek, and the son of Nun, named with the name of Jesus, led the battle, Moses himself prayed to God stretching out his hands on either side, and Hur and Aaron held them up all day, so that they might not drop when he was tired. For if he gave up any of this posture, which imitated the cross, the people were beaten, as is written in the writings of Moses; but if he remained in this position, Amalek was defeated so much, and he who prevailed prevailed through the cross.
Exod 17:9 (allusion, high confidence) · Exod 17:11 (allusion, high confidence) · Exod 17:12 (allusion, high confidence)
Notes and citation
Summary: Moses' outstretched hands in the battle against Amalek formed the sign of the cross.
- Compare Barn. 12.2.
Extrabiblical texts: Barn. 12.2 (Epistle of Barnabas; echo)
Topics: Christology, Prayer
Cite (SBL): Justin, Dial. 90.4 (Archambault 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-90-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
90.5Archambault 2:84–86
Οὐ γάρ, ὅτι οὕτως ηὔχετο Μωσῆς, διὰ τοῦτο κρείττων ὁ λαὸς ἐγίνετο, ἀλλʼ ὅτι, ἐν ἀρχῇ τῆς μάχης τοῦ ὀνόματος τοῦ Ἰησοῦ ὄντος, αὐτὸς τὸ σημεῖον τοῦ σταυροῦ ἐποίει. Τίς γὰρ οὐκ ἐπίσταται ὑμῶν, ὅτι μάλιστα μὲν ἡ μετὰ οἴκτου καὶ δακρύων εὐχὴ μειλίσσεται τὸν θεὸν καὶ ἡ ἐν πρηνεῖ κατακλίσει καὶ ἐν γόνασιν ὀκλάσαντός τινος; Τοῦτον δὲ τὸν τρόπον ἐπὶ λίθου καθεζόμενος οὔτε αὐτὸς ηὔξατο οὔτε ἄλλος ὕστερον. Ἔχει δὲ καὶ ὁ λίθος σύμβολον, ὡς ἀπέδειξα, πρὸς τὸν Χριστόν.
Ou gar, hoti houtōs ēucheto Mōsēs, dia touto kreittōn ho laos egineto, allʼ hoti, en archę̄ tēs machēs tou onomatos tou Iēsou ontos, autos to sēmeion tou staurou epoiei. Tis gar ouk epistatai hymōn, hoti malista men hē meta oiktou kai dakryōn euchē meilissetai ton theon kai hē en prēnei kataklisei kai en gonasin oklasantos tinos? Touton de ton tropon epi lithou kathezomenos oute autos ēuxato oute allos hysteron. Echei de kai ho lithos symbolon, hōs apedeixa, pros ton Christon.
“For it was not because Moses prayed so that the people became stronger, but because, while the name of Jesus was at the front of the battle, he himself made the sign of the cross. For who of you does not know that the prayer that most appeases God is that made with lamentation and tears, and with the body prostrate or kneeling? But in this way, sitting on a stone, neither he nor anyone else afterward prayed. And the stone too has a symbolic meaning pointing to Christ, as I have shown.
Exod 17:12 (allusion, high confidence)
Notes and citation
Summary: It was the sign of the cross and the name of Jesus, not the posture of prayer, that won the battle.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ὅτι, ὲν ἀρχῇ τῆς μάχης → ὅτι, ἐν ἀρχῇ τῆς μάχης.
Topics: Christology, Prayer
Cite (SBL): Justin, Dial. 90.5 (Archambault 2:84–86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-90-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 91
91.1Archambault 2:86
Καὶ γὰρ διʼ ἄλλου μηνύων τὴν ἰσχὺν τοῦ μυστηρίου τοῦ σταυροῦ ὁ θεὸς διὰ Μωσέως εἶπεν ἐν εὐλογίᾳ, ἣν εὐλόγει τὸν Ἰωσήφ. Ἀπὸ εὐλογίας κυρίου ἡ γῆ αὐτοῦ, ἀπὸ ὡρῶν οὐρανοῦ καὶ δρόσων, καὶ ἀπὸ ἀβύσσου πηγῶν κάτωθεν, καὶ καθʼ ὥραν γεννημάτων ἡλίου τροπῶν, καὶ ἀπὸ συνόδων μηνῶν, καὶ ἀπὸ κορυφῆς ὀρέων ἀρχῆς, καὶ ἀπὸ κορυφῆς βουνῶν, καὶ ποταμῶν ἀεννάων, καὶ καρπῶν γῆς πληρώσεως. Καὶ τὰ δεκτὰ τῷ ὀφθέντι ἐν τῇ βάτῳ ἔλθοισαν ἐπὶ κεφαλὴν Ἰωσὴφ καὶ ἐπὶ κορυφῆς. Δοξασθεὶς ἐν ἀδελφοῖς πρωτότοκος, ταύρου τὸ κάλλος αὐτοῦ, κέρατα μονοκέρωτος τὰ κέρατα αὐτοῦ, ἐν αὐτοῖς ἔθνη κερατιεῖ ἅμα ἕως ἀπὸ ἄκρου τῆς γῆς.
Kai gar diʼ allou mēnyōn tēn ischyn tou mystēriou tou staurou ho theos dia Mōseōs eipen en eulogią, hēn eulogei ton Iōsēph. Apo eulogias kyriou hē gē autou, apo hōrōn ouranou kai drosōn, kai apo abyssou pēgōn katōthen, kai kathʼ hōran gennēmatōn hēliou tropōn, kai apo synodōn mēnōn, kai apo koryphēs oreōn archēs, kai apo koryphēs bounōn, kai potamōn aennaōn, kai karpōn gēs plērōseōs. Kai ta dekta tǭ ophthenti en tę̄ batǭ elthoisan epi kephalēn Iōsēph kai epi koryphēs. Doxastheis en adelphois prōtotokos, taurou to kallos autou, kerata monokerōtos ta kerata autou, en autois ethnē keratiei hama heōs apo akrou tēs gēs.
“For God, indicating by another figure the strength of the mystery of the cross, said through Moses in the blessing with which he blessed Joseph: ‘From the blessing of the Lord is his land, from the seasons of heaven and the dews, and from the springs of the deep below, and from the fruits of the sun's turnings in their season, and from the conjunctions of the months, and from the tops of the ancient mountains, and from the tops of the hills, and from ever-flowing rivers, and from the fruits of the fullness of the earth. And let the things pleasing to him who appeared in the bush come upon the head of Joseph and upon his crown. Glorified among his brothers, the firstborn, his beauty is that of a bull; his horns are the horns of a unicorn; with them he shall push the nations together, even from the end of the earth.’
Deut 33:13 (quotation, high confidence) · Deut 33:14 (quotation, high confidence) · Deut 33:15 (quotation, high confidence) · Deut 33:16 (quotation, high confidence) · Deut 33:17 (quotation, high confidence)
Notes and citation
Summary: Moses' blessing of Joseph (Deut 33:13–17).
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 91.1 (Archambault 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-91-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
91.2Archambault 2:86–88
Μονοκέρωτος γὰρ κέρατα οὐδενὸς ἄλλου πράγματος ἢ σχήματος ἔχοι ἄν τις εἰπεῖν καὶ ἀποδεῖξαι, εἰ μὴ τοῦ τύπου ὃς τὸν σταυρὸν δείκνυσιν. Ὄρθιον γὰρ τὸ ἕν ἐστι ξύλον, ἀφʼ οὗ ἐστι τὸ ἀνώτατον μέρος εἰς κέρας ὑπερηρμένον, ὅταν τὸ ἄλλο ξύλον προσαρμοσθῇ, καὶ ἑκατέρωθεν ὡς κέρατα τῷ ἑνὶ κέρατι παρεζευγμένα τὰ ἄκρα φαίνηται· καὶ τὸ ἐν τῷ μέσῳ πηγνύμενον ὡς κέρας καὶ αὐτὸ ἐξέχον ἐστίν, ἐφʼ ᾧ ἐποχοῦνται οἱ σταυρούμενοι, καὶ βλέπεται ὡς κέρας καὶ αὐτὸ σὺν τοῖς ἄλλοις κέρασι συνεσχηματισμένον καὶ πεπηγμένον.
Monokerōtos gar kerata oudenos allou pragmatos ē schēmatos echoi an tis eipein kai apodeixai, ei mē tou typou hos ton stauron deiknysin. Orthion gar to hen esti xylon, aphʼ hou esti to anōtaton meros eis keras hyperērmenon, hotan to allo xylon prosarmosthę̄, kai hekaterōthen hōs kerata tǭ heni kerati parezeugmena ta akra phainētai; kai to en tǭ mesǭ pēgnymenon hōs keras kai auto exechon estin, ephʼ hǭ epochountai hoi stauroumenoi, kai blepetai hōs keras kai auto syn tois allois kerasi syneschēmatismenon kai pepēgmenon.
“For no one could say or prove that the horns of a unicorn are like any other thing or figure except the type which shows the cross. For the one beam stands upright, and its highest part rises into a horn, when the other beam is fitted to it, and the ends on either side appear as horns joined to the one horn; and the part fixed in the middle, on which those who are crucified are supported, also projects like a horn, and it too looks like a horn shaped and fixed together with the other horns.
Notes and citation
Summary: The unicorn's horns picture the cross, including the seat on which the crucified rest.
- “Unicorn” (μονόκερως): the LXX rendering of the Hebrew wild ox. Justin's description of the projecting seat (sedile) on the cross is also found in Irenaeus.
Topics: Christology
Cite (SBL): Justin, Dial. 91.2 (Archambault 2:86–88; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-91-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
91.3Archambault 2:88–90
Καὶ τὸ Ἐν αὐτοῖς ἔθνη κερατιεῖ ἅμα ἕως ἀπʼ ἄκρου τῆς γῆς δηλωτικόν ἐστι τοῦ νῦν γεγενημένου πράγματος ἐν πᾶσι τοῖς ἔθνεσι. Κερατισθέντες γάρ, τουτέστι κατανυγέντες, οἱ ἐκ πάντων τῶν ἐθνῶν διὰ τούτου τοῦ μυστηρίου εἰς τὴν θεοσέβειαν ἐτράπησαν ἀπὸ τῶν ματαίων εἰδώλων καὶ δαιμόνων, τοῖς δὲ ἀπίστοις τὸ αὐτὸ σχῆμα εἰς κατάλυσιν καὶ καταδίκην δηλοῦται· ὃν τρόπον ἐν τῷ ἀπʼ Αἰγύπτου ἐξελθόντι λαῷ διά τε τοῦ τύπου τῆς ἐκτάσεως τῶν χειρῶν τοῦ Μωσέως καὶ τῆς τοῦ Ναυῆ υἱοῦ ἐπικλήσεως τοῦ ὀνόματος Ἰησοῦ ὁ Ἀμαλὴκ μὲν ἡττᾶτο, Ἰσραὴλ δὲ ἐνίκα.
Kai to En autois ethnē keratiei hama heōs apʼ akrou tēs gēs dēlōtikon esti tou nyn gegenēmenou pragmatos en pasi tois ethnesi. Keratisthentes gar, toutesti katanygentes, hoi ek pantōn tōn ethnōn dia toutou tou mystēriou eis tēn theosebeian etrapēsan apo tōn mataiōn eidōlōn kai daimonōn, tois de apistois to auto schēma eis katalysin kai katadikēn dēloutai; hon tropon en tǭ apʼ Aigyptou exelthonti laǭ dia te tou typou tēs ektaseōs tōn cheirōn tou Mōseōs kai tēs tou Nauē huiou epiklēseōs tou onomatos Iēsou ho Amalēk men hēttato, Israēl de enika.
“And the words, ‘With them he shall push the nations together, even from the end of the earth,’ indicate what has now come about among all the nations. For those from all the nations, pushed, that is, pierced to the heart, by this mystery, have turned to the worship of God from vain idols and demons; while to unbelievers the same figure is shown for destruction and condemnation; as with the people who came out of Egypt, by the type of the stretching out of Moses' hands and by the naming of the son of Nun with the name Jesus, Amalek was defeated and Israel conquered.
Exod 17:11 (allusion, high confidence) · Acts 2:37 (echo, medium confidence)
Notes and citation
Summary: The cross converts the nations and condemns unbelievers, as at the battle with Amalek.
Topics: Christology
Cite (SBL): Justin, Dial. 91.3 (Archambault 2:88–90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-91-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
91.4Archambault 2:90
Καὶ διὰ τοῦ τύπου δὲ καὶ σημείου τοῦ κατὰ τῶν δακόντων τὸν Ἰσραὴλ ὄφεων ἡ ἀνάθεσις φαίνεται γεγενημένη ἐπὶ σωτηρίᾳ τῶν πιστευόντων, ὅτι διὰ τοῦ σταυροῦσθαι μέλλοντος θάνατος γενήσεσθαι ἔκτοτε προεκηρύσσετο τῷ ὄφει, σωτηρία δὲ τοῖς καταδακνομένοις ὑπʼ αὐτοῦ καὶ προσφεύγουσι τῷ τὸν ἐσταυρωμένον υἱὸν αὐτοῦ πέμψαντι εἰς τὸν κόσμον· οὐ γὰρ ἐπὶ ὄφιν ἡμᾶς πιστεύειν τὸ προφητικὸν πνεῦμα διὰ Μωσέως ἐδίδασκεν, ὁπότε καὶ κατηρᾶσθαι αὐτὸν τὴν ἀρχὴν ὑπὸ τοῦ θεοῦ δηλοῖ, καὶ ἐν τῷ Ἡσαίᾳ ἀναιρεθήσεσθαι ὡς πολέμιον διὰ τῆς μεγάλης μαχαίρας, ἥτις ἐστὶν ὁ Χριστός, σημαίνει.
Kai dia tou typou de kai sēmeiou tou kata tōn dakontōn ton Israēl opheōn hē anathesis phainetai gegenēmenē epi sōtērią tōn pisteuontōn, hoti dia tou staurousthai mellontos thanatos genēsesthai ektote proekērysseto tǭ ophei, sōtēria de tois katadaknomenois hypʼ autou kai prospheugousi tǭ ton estaurōmenon huion autou pempsanti eis ton kosmon; ou gar epi ophin hēmas pisteuein to prophētikon pneuma dia Mōseōs edidasken, hopote kai katērasthai auton tēn archēn hypo tou theou dēloi, kai en tǭ Hēsaią anairethēsesthai hōs polemion dia tēs megalēs machairas, hētis estin ho Christos, sēmainei.
“And by the type and sign set up against the serpents that bit Israel, the setting up is seen to have been for the salvation of those who believe, since it was proclaimed from then on that death would come upon the serpent through him who was to be crucified, but salvation to those who are bitten by it and flee for refuge to him who sent his crucified Son into the world. For the prophetic Spirit did not teach us through Moses to believe in a serpent, since it shows that the serpent was cursed by God in the beginning, and in Isaiah it indicates that it will be slain as an enemy by the great sword, which is Christ.
Num 21:8 (allusion, high confidence) · Num 21:9 (allusion, high confidence) · John 3:14 (echo, high confidence) · John 3:15 (echo, high confidence) · Gen 3:14 (allusion, high confidence) · Isa 27:1 (allusion, high confidence)
Notes and citation
Summary: The bronze serpent prefigures the cross, which brings death to the serpent and salvation to believers.
Notes on the original text
- Digital text corrected (the editor's reference (John 3:15), printed in the text with an unopened bracket, removed): πιστευόντων cf. JEAN, III, 15] ὅτι → πιστευόντων, ὅτι.
Topics: Christology
Cite (SBL): Justin, Dial. 91.4 (Archambault 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-91-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 92
92.1Archambault 2:90
Εἰ οὖν τις μὴ μετὰ μεγάλης χάριτος τῆς παρὰ θεοῦ λάβοι νοῆσαι τὰ εἰρημένα καὶ γεγενημένα ὑπὸ τῶν προφητῶν, οὐδὲν αὐτὸν ὀνήσει τὸ τὰς ῥήσεις δοκεῖν λέγειν ἢ τὰ γεγενημένα, εἰ μὴ λόγον ἔχει καὶ περὶ αὐτῶν ἀποδιδόναι. Ἀλλὰ μήτι γε καὶ εὐκαταφρόνητα δόξει τοῖς πολλοῖς ὑπὸ τῶν μὴ νοούντων αὐτὰ λεγόμενα;
Ei oun tis mē meta megalēs charitos tēs para theou laboi noēsai ta eirēmena kai gegenēmena hypo tōn prophētōn, ouden auton onēsei to tas rhēseis dokein legein ē ta gegenēmena, ei mē logon echei kai peri autōn apodidonai. Alla mēti ge kai eukataphronēta doxei tois pollois hypo tōn mē noountōn auta legomena?
“If, then, one does not receive with great grace from God to understand what was said and done by the prophets, it will profit him nothing to seem to repeat the words or the events, if he cannot also give an account of them. And will they not seem contemptible to most people, when spoken by those who do not understand them?
Notes and citation
Summary: Grace is needed to understand the prophets.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 92.1 (Archambault 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-92-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
92.2Archambault 2:90–92
Εἰ γάρ τις ἐξετάζειν βούλοιτο ὑμᾶς, ὅτι Ἐνὼχ καὶ Νῶε ἅμα τοῖς τέκνοις, καὶ εἴ τινες ἄλλοι τοιοῦτοι γεγόνασι, μήτε ἐν περιτομῇ γενόμενοι μήτε σαββατίσαντες εὐηρέστησαν τῷ θεῷ, τίς ἡ αἰτία τοῦ διʼ ἄλλων προστατῶν καὶ νομοθεσίας μετὰ τοσαύτας γενεὰς ἀξιοῦν τὸν θεὸν δικαιοῦσθαι τοὺς μὲν ἀπὸ Ἀβραὰμ μέχρι Μωσέως διὰ περιτομῆς, τοὺς δὲ ἀπὸ Μωσέως καὶ διὰ περιτομῆς καὶ τῶν ἄλλων ἐντολῶν, τουτέστι σαββάτου καὶ θυσιῶν καὶ σποδῶν καὶ προσφορῶν, εἰ μή, ὡς προείρηται ὑπʼ ἐμοῦ, ἀποδείξετε ὅτι διὰ τὸ τὸν θεόν, προγνώστην ὄντα, ἐγνωκέναι ἄξιον γενησόμενον τὸν λαὸν ὑμῶν ἐκβληθῆναι ἀπὸ τῆς Ἱερουσαλὴμ καὶ μηδένα ἐπιτρέπεσθαι εἰσελθεῖν ἐκεῖ;
Ei gar tis exetazein bouloito hymas, hoti Enōch kai Nōe hama tois teknois, kai ei tines alloi toioutoi gegonasi, mēte en peritomę̄ genomenoi mēte sabbatisantes euērestēsan tǭ theǭ, tis hē aitia tou diʼ allōn prostatōn kai nomothesias meta tosautas geneas axioun ton theon dikaiousthai tous men apo Abraam mechri Mōseōs dia peritomēs, tous de apo Mōseōs kai dia peritomēs kai tōn allōn entolōn, toutesti sabbatou kai thysiōn kai spodōn kai prosphorōn, ei mē, hōs proeirētai hypʼ emou, apodeixete hoti dia to ton theon, prognōstēn onta, egnōkenai axion genēsomenon ton laon hymōn ekblēthēnai apo tēs Hierousalēm kai mēdena epitrepesthai eiselthein ekei?
“For if someone should wish to ask you why, since Enoch and Noah with his children, and any others like them, pleased God without being circumcised or keeping the Sabbath, God after so many generations required others to be justified through other leaders and legislation, those from Abraham to Moses by circumcision, and those from Moses by circumcision and the other commandments, that is, Sabbath and sacrifices and ashes and offerings, unless you show, as I said before, that it was because God, being foreknowing, knew that your people would deserve to be expelled from Jerusalem and that no one would be allowed to enter it?
Notes and citation
Summary: Why did God add circumcision and the law if the patriarchs pleased him without them?
Cite (SBL): Justin, Dial. 92.2 (Archambault 2:90–92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-92-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
92.3Archambault 2:92
Οὐδαμόθεν γὰρ ἀλλαχόθεν ἐστὲ γνωριζόμενοι, ὡς προέφην, εἰ μὴ ἀπὸ τῆς περὶ τὴν σάρκα περιτομῆς. Οὐδὲ γὰρ Ἀβραὰμ διὰ τὴν περιτομὴν δίκαιος εἶναι ὑπὸ τοῦ θεοῦ ἐμαρτυρήθη, ἀλλὰ διὰ τὴν πίστιν· πρὸ τοῦ γὰρ περιτμηθῆναι αὐτὸν εἴρηται περὶ αὐτοῦ οὕτως· Ἐπίστευσε δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.
Oudamothen gar allachothen este gnōrizomenoi, hōs proephēn, ei mē apo tēs peri tēn sarka peritomēs. Oude gar Abraam dia tēn peritomēn dikaios einai hypo tou theou emartyrēthē, alla dia tēn pistin; pro tou gar peritmēthēnai auton eirētai peri autou houtōs; Episteuse de Abraam tǭ theǭ, kai elogisthē autǭ eis dikaiosynēn.
“For you are recognizable from nowhere else, as I said before, except from circumcision in the flesh. For Abraham was not attested by God as righteous because of circumcision, but because of faith; for before he was circumcised it is said of him thus: ‘And Abraham believed God, and it was counted to him for righteousness.’
Gen 15:6 (quotation, high confidence) · Rom 4:3 (echo, high confidence) · Rom 4:10 (echo, high confidence)
Notes and citation
Summary: Abraham was justified by faith before circumcision.
Cite (SBL): Justin, Dial. 92.3 (Archambault 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-92-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
92.4Archambault 2:92–94
Καὶ ἡμεῖς οὖν, ἐν ἀκροβυστίᾳ τῆς σαρκὸς ἡμῶν πιστεύοντες τῷ θεῷ διὰ τοῦ Χριστοῦ καὶ περιτομὴν ἔχοντες τὴν ὠφελοῦσαν ἡμᾶς τοὺς κεκτημένους, τουτέστι τῆς καρδίας, δίκαιοι καὶ εὐάρεστοι τῷ θεῷ ἐλπίζομεν φανῆναι, ἐπειδὴ καὶ ἤδη μεμαρτυρήμεθα διὰ τῶν προφητικῶν λόγων ὑπʼ αὐτοῦ. Τὸ δὲ σαββατίζειν καὶ τὰς προσφορὰς φέρειν κελευσθῆναι ὑμᾶς, καὶ τόπον εἰς ὄνομα τοῦ θεοῦ ἐπικληθῆναι ἀνασχέσθαι τὸν κύριον, ἵνα, ὡς εἴρηται, μὴ εἰδωλολατροῦντες καὶ ἀμνημονοῦντες τοῦ θεοῦ ἀσεβεῖς καὶ ἄθεοι γένησθε, ὡς ἀεὶ φαίνεσθε γεγενημένοι.
Kai hēmeis oun, en akrobystią tēs sarkos hēmōn pisteuontes tǭ theǭ dia tou Christou kai peritomēn echontes tēn ōphelousan hēmas tous kektēmenous, toutesti tēs kardias, dikaioi kai euarestoi tǭ theǭ elpizomen phanēnai, epeidē kai ēdē memartyrēmetha dia tōn prophētikōn logōn hypʼ autou. To de sabbatizein kai tas prosphoras pherein keleusthēnai hymas, kai topon eis onoma tou theou epiklēthēnai anaschesthai ton kyrion, hina, hōs eirētai, mē eidōlolatrountes kai amnēmonountes tou theou asebeis kai atheoi genēsthe, hōs aei phainesthe gegenēmenoi.
“And we, then, believing God through Christ in the uncircumcision of our flesh, and having the circumcision that profits us who have it, that is, of the heart, hope to appear righteous and pleasing to God, since we have already been attested by him through the prophetic words. But that you were commanded to keep the Sabbath and bring offerings, and that the Lord allowed a place to be called by the name of God, was so that, as has been said, you might not become ungodly and atheists by worshiping idols and forgetting God, as you always appear to have become.
Rom 2:29 (echo, high confidence) · Deut 12:5 (allusion, medium confidence)
Notes and citation
Summary: Christians have the circumcision of the heart; the law was given to keep Israel from idolatry.
Notes on the original text
- Digital text corrected (digitization slip (capital lost at the start of a section); digitization slip (letters transposed)): καὶ ἡμεῖς οὖν, ἐν ἀκροβυστίᾳ → Καὶ ἡμεῖς οὖν, ἐν ἀκροβυστίᾳ; τῆς σακρὸς → τῆς σαρκὸς.
Cite (SBL): Justin, Dial. 92.4 (Archambault 2:92–94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-92-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
92.5Archambault 2:94
Καὶ ὅτι διὰ ταῦτα ἐνετέταλτο ὁ θεὸς τὰς περὶ σαββάτων καὶ προσφορῶν ἐντολάς, προαποδέδεικταί μοι διὰ τῶν προειρημένων· διὰ δὲ τοὺς σήμερον ἐλθόντας καὶ τὰ αὐτὰ σχεδὸν πάντα βούλομαι ἀναλαμβάνειν. Ἐπεί, εἰ μὴ τοῦτό ἐστι, συκοφαντηθήσεται ὁ θεός, ὡς μήτε πρόγνωσιν ἔχων μήτε τὰ αὐτὰ δίκαια πάντας διδάσκων καὶ εἰδέναι καὶ πράττειν (πολλαὶ γὰρ γενεαὶ ἀνθρώπων πρὸ Μωσέως φαίνονται γεγενημέναι), καὶ οὐκ ἔστι λόγος ὁ λέγων ὡς ἀληθὴς ὁ θεὸς καὶ δίκαιος καὶ πᾶσαι αἱ ὁδοὶ αὐτοῦ κρίσεις, καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ.
Kai hoti dia tauta enetetalto ho theos tas peri sabbatōn kai prosphorōn entolas, proapodedeiktai moi dia tōn proeirēmenōn; dia de tous sēmeron elthontas kai ta auta schedon panta boulomai analambanein. Epei, ei mē touto esti, sykophantēthēsetai ho theos, hōs mēte prognōsin echōn mēte ta auta dikaia pantas didaskōn kai eidenai kai prattein (pollai gar geneai anthrōpōn pro Mōseōs phainontai gegenēmenai), kai ouk esti logos ho legōn hōs alēthēs ho theos kai dikaios kai pasai hai hodoi autou kriseis, kai ouk estin adikia en autǭ.
“And that God commanded the commandments about Sabbaths and offerings for these reasons has been proved by me already in what was said before; but for the sake of those who came today I wish to take up almost all the same points again. Since, if this is not so, God will be slandered, as having no foreknowledge, and as not teaching all men to know and to do the same righteous things (for many generations of men are seen to have existed before Moses), and the word will not be true which says that God is true and righteous and all his ways are judgments, and there is no injustice in him.
Deut 32:4 (quotation, high confidence)
Notes and citation
Summary: Otherwise God would seem unjust.
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)): ὁ θεος, ὡς → ὁ θεός, ὡς; τά αὐτὰ δίκαια → τὰ αὐτὰ δίκαια.
Cite (SBL): Justin, Dial. 92.5 (Archambault 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-92-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
92.6Archambault 2:94
Ἐπειδὴ δὲ ἀληθὴς ὁ λόγος, καὶ θεὸς ὑμᾶς τοιούτους μὴ εἶναι ἀσυνέτους καὶ φιλαύτους ἀεὶ βούλεται, ὅπως σωθῆτε μετὰ τοῦ Χριστοῦ, τοῦ εὐαρεστοῦντος τῷ θεῷ καὶ μεμαρτυρημένου, ὡς προέφην διὰ τῶν ἁγίων προφητικῶν λόγων τὴν ἀπόδειξιν πονήσας.
Epeidē de alēthēs ho logos, kai theos hymas toioutous mē einai asynetous kai philautous aei bouletai, hopōs sōthēte meta tou Christou, tou euarestountos tǭ theǭ kai memartyrēmenou, hōs proephēn dia tōn hagiōn prophētikōn logōn tēn apodeixin ponēsas.
“But since the word is true, God wills that you should not always be so senseless and self-loving, so that you may be saved with Christ, who is pleasing to God and attested by him, as I said, having labored to give the proof from the holy prophetic words.
Notes and citation
Summary: God wills that the Jews be saved with Christ.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ἀγίων προφητικῶν → ἁγίων προφητικῶν.
Cite (SBL): Justin, Dial. 92.6 (Archambault 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-92-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 93
93.1Archambault 2:94–96
Τὰ γὰρ ἀεὶ καὶ διʼ ὅλου δίκαια καὶ πᾶσαν δικαιοσύνην παρέχει ἐν παντὶ γένει ἀνθρώπων, καὶ ἔστι πᾶν γένος γνωρίζον ὅτι μοιχεία κακὸν καὶ πορνεία καὶ ἀνδροφονία καὶ ὅσα ἄλλα τοιαῦτα. Κἂν πάντες πράττωσιν αὐτά, ἀλλʼ οὖν γε τοῦ ἐπίστασθαι ἀδικοῦντες, ὅταν πράττωσι ταῦτα, οὐκ ἀπηλλαγμένοι εἰσί, πλὴν ὅσοι ὑπὸ ἀκαθάρτου πνεύματος ἐμπεφορημένοι καὶ ἀνατροφῆς καὶ ἐθῶν φαύλων καὶ νόμων πονηρῶν διαφθαρέντες τὰς φυσικὰς ἐννοίας ἀπώλεσαν, μᾶλλον δὲ ἔσβεσαν ἢ ἐπεσχημένας ἔχουσιν.
Ta gar aei kai diʼ holou dikaia kai pasan dikaiosynēn parechei en panti genei anthrōpōn, kai esti pan genos gnōrizon hoti moicheia kakon kai porneia kai androphonia kai hosa alla toiauta. Kan pantes prattōsin auta, allʼ oun ge tou epistasthai adikountes, hotan prattōsi tauta, ouk apēllagmenoi eisi, plēn hosoi hypo akathartou pneumatos empephorēmenoi kai anatrophēs kai ethōn phaulōn kai nomōn ponērōn diaphtharentes tas physikas ennoias apōlesan, mallon de esbesan ē epeschēmenas echousin.
“For he sets forth what is always and universally just, and all righteousness, in every race of men; and every race knows that adultery and fornication and murder and all such things are evil. And even if all do them, still they are not free from knowing that they do wrong when they do them, except those who, filled with an unclean spirit and corrupted by upbringing and evil customs and wicked laws, have lost their natural notions, or rather have quenched them or keep them suppressed.
Rom 2:14 (echo, high confidence) · Rom 2:15 (echo, high confidence)
Notes and citation
Summary: All peoples know naturally that adultery, fornication, and murder are wrong.
- An early appeal to natural moral knowledge (compare Rom 2:14–15).
Topics: Ethics
Cite (SBL): Justin, Dial. 93.1 (Archambault 2:94–96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-93-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
93.2Archambault 2:96
Ἰδεῖν γὰρ ἔστι καὶ τοὺς τοιούτους μὴ τὰ αὐτὰ παθεῖν βουλομένους ἅπερ αὐτοὶ τοὺς ἄλλους διατιθέασι, καὶ ἐν συνειδήσεσιν ἐχθραῖς ταῦτα ὀνειδίζοντας ἀλλήλοις ἅπερ ἐργάζονται. Ὅθεν μοι δοκεῖ καλῶς εἰρῆσθαι ὑπὸ τοῦ ἡμετέρου κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ, ἐν δυσὶν ἐντολαῖς πᾶσαν δικαιοσύνην καὶ εὐσέβειαν πληροῦσθαι· εἰσὶ δὲ αὗται· Ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. Ὁ γὰρ ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς ἰσχύος ἀγαπῶν τὸν θεόν, πλήρης θεοσεβοῦς γνώμης ὑπάρχων, οὐδένα ἄλλον τιμήσει θεόν· καὶ ἄγγελον ἐκεῖνον ἂν τιμήσει θεοῦ βουλομένου, τὸν ἀγαπώμενον ὑπʼ αὐτοῦ τοῦ κυρίου καὶ θεοῦ. Καὶ ὁ τὸν πλησίον ὡς ἑαυτὸν ἀγαπῶν, ἅπερ ἑαυτῷ βούλεται ἀγαθά, κἀκείνῳ βουλήσεται· οὐδεὶς δὲ ἑαυτῷ κακὰ βουλήσεται.
Idein gar esti kai tous toioutous mē ta auta pathein boulomenous haper autoi tous allous diatitheasi, kai en syneidēsesin echthrais tauta oneidizontas allēlois haper ergazontai. Hothen moi dokei kalōs eirēsthai hypo tou hēmeterou kyriou kai sōtēros Iēsou Christou, en dysin entolais pasan dikaiosynēn kai eusebeian plērousthai; eisi de hautai; Agapēseis kyrion ton theon sou ex holēs tēs kardias sou kai ex holēs tēs ischyos sou, kai ton plēsion sou hōs seauton. Ho gar ex holēs tēs kardias kai ex holēs tēs ischyos agapōn ton theon, plērēs theosebous gnōmēs hyparchōn, oudena allon timēsei theon; kai angelon ekeinon an timēsei theou boulomenou, ton agapōmenon hypʼ autou tou kyriou kai theou. Kai ho ton plēsion hōs heauton agapōn, haper heautǭ bouletai agatha, kakeinǭ boulēsetai; oudeis de heautǭ kaka boulēsetai.
“For one can see that even such people do not wish to suffer the things they inflict on others, and reproach one another with hostile consciences for the very things they do. Hence it seems to me that it was well said by our Lord and Savior Jesus Christ that all righteousness and piety are fulfilled in two commandments; they are these: ‘You shall love the Lord your God with all your heart and with all your strength, and your neighbor as yourself.’ For he who loves God with all his heart and with all his strength, being full of a God-fearing mind, will honor no other god; and he would honor that angel, if God willed it, who is loved by the same Lord and God. And he who loves his neighbor as himself will wish for him the same good things that he wishes for himself; and no one will wish evil for himself.
Matt 22:37 (quotation, high confidence) · Matt 22:39 (quotation, high confidence) · Matt 22:40 (allusion, high confidence) · Mark 12:30 (quotation, medium confidence)
Notes and citation
Summary: All righteousness is summed up in the two great commandments.
- “He would honor that angel … who is loved by the same Lord and God”: that is, the Son, whom Justin calls Angel.
Topics: Ethics
Cite (SBL): Justin, Dial. 93.2 (Archambault 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-93-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
93.3Archambault 2:96–98
Ταὐτʼ οὖν τῷ πλησίον καὶ εὔξαιτʼ ἂν καὶ ἐργάσαιτο γενέσθαι, ἅπερ καὶ ἑαυτῷ, ὁ τὸν πλησίον ἀγαπῶν· πλησίον δὲ ἀνθρώπου οὐδὲν ἄλλο ἐστὶν ἢ τὸ ὁμοιοπαθὲς καὶ λογικὸν ζῶον, ὁ ἄνθρωπος. Διχῇ οὖν τῆς πάσης δικαιοσύνης τετμημένης, πρός τε θεὸν καὶ ἀνθρώπους, ὅστις, φησὶν ὁ λόγος, ἀγαπᾷ κύριον τὸν θεὸν ἐξ ὅλης τῆς καρδίας καὶ ἐξ ὅλης τῆς ἰσχύος, καὶ τὸν πλησίον ὡς ἑαυτόν, δίκαιος ἀληθῶς ἂν εἴη.
Tautʼ oun tǭ plēsion kai euxaitʼ an kai ergasaito genesthai, haper kai heautǭ, ho ton plēsion agapōn; plēsion de anthrōpou ouden allo estin ē to homoiopathes kai logikon zōon, ho anthrōpos. Dichę̄ oun tēs pasēs dikaiosynēs tetmēmenēs, pros te theon kai anthrōpous, hostis, phēsin ho logos, agapą kyrion ton theon ex holēs tēs kardias kai ex holēs tēs ischyos, kai ton plēsion hōs heauton, dikaios alēthōs an eiē.
“So the one who loves his neighbor would pray and work for the same things to come to his neighbor as to himself; and a man's neighbor is nothing other than the living being of like passions and rational, man. Since, then, all righteousness is divided in two, toward God and toward men, whoever, the word says, loves the Lord God with all his heart and with all his strength, and his neighbor as himself, would be truly righteous.
Notes and citation
Summary: Righteousness is twofold: toward God and toward neighbor.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): εὔξαιτʼ ἄν → εὔξαιτʼ ἂν.
Topics: Ethics
Cite (SBL): Justin, Dial. 93.3 (Archambault 2:96–98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-93-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
93.4Archambault 2:98
Ὑμεῖς δὲ οὔτε πρὸς θεὸν οὔτε πρὸς τοὺς προφήτας οὔτε πρὸς ἑαυτοὺς φιλίαν ἢ ἀγάπην ἔχοντες οὐδέποτε ἐδείχθητε, ἀλλʼ, ὡς δείκνυται, καὶ εἰδωλολάτραι πάντοτε καὶ φονεῖς τῶν δικαίων εὑρίσκεσθε, ὡς καὶ μέχρις αὐτοῦ τοῦ Χριστοῦ τὰς χεῖρας ἐπιβαλεῖν ὑμᾶς καὶ μέχρι νῦν ἐπιμένειν τῇ κακίᾳ ὑμῶν, καταρωμένους καὶ τῶν τοῦτον τὸν ἐσταυρωμένον ὑφʼ ὑμῶν ἀποδεικνύντων εἶναι τὸν Χριστόν· καὶ πρὸς τούτοις ἐκεῖνον μὲν ὡς ἐχθρὸν θεοῦ καὶ κατηραμένον ἀξιοῦτε ἀποδεικνύναι ἐσταυρῶσθαι, ὅπερ τῆς ἀλογίστου ὑμῶν γνώμης ἔργον ἐστίν.
Hymeis de oute pros theon oute pros tous prophētas oute pros heautous philian ē agapēn echontes oudepote edeichthēte, allʼ, hōs deiknytai, kai eidōlolatrai pantote kai phoneis tōn dikaiōn heuriskesthe, hōs kai mechris autou tou Christou tas cheiras epibalein hymas kai mechri nyn epimenein tę̄ kakią hymōn, katarōmenous kai tōn touton ton estaurōmenon hyphʼ hymōn apodeiknyntōn einai ton Christon; kai pros toutois ekeinon men hōs echthron theou kai katēramenon axioute apodeiknynai estaurōsthai, hoper tēs alogistou hymōn gnōmēs ergon estin.
“But you have never been shown to have friendship or love toward God or toward the prophets or toward yourselves, but, as is shown, you are found always both idolaters and murderers of the righteous, so that you laid your hands even on Christ himself, and to this day you persist in your wickedness, cursing even those who prove that this man crucified by you is the Christ; and besides, you think to prove that he was crucified as an enemy of God and accursed, which is the work of your irrational mind.
Acts 7:52 (echo, medium confidence)
Notes and citation
Summary: Justin charges that the Jews have not loved God or neighbor.
- Harsh polemic, translated as written.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ὐφʼ ὑμῶν → ὑφʼ ὑμῶν.
Topics: Persecution
Cite (SBL): Justin, Dial. 93.4 (Archambault 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-93-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
93.5Archambault 2:98
Ἔχοντες γὰρ ἀφορμὰς ἀπὸ τῶν γενομένων σημείων διὰ Μωσέως συνιέναι ὅτι οὗτός ἐστιν, οὐ βούλεσθε, ἀλλὰ καὶ πρὸς τούτοις, ἡμᾶς ἀλογεῖν δύνασθαι ὑπολαμβάνοντες, συζητεῖτε ὅπερ ὑμῖν συμβαίνει, καὶ ὑμεῖς ἀπορεῖτε λόγων, ὅταν εὐτόνῳ τινὶ Χριστιανῷ συμβάλητε.
Echontes gar aphormas apo tōn genomenōn sēmeiōn dia Mōseōs synienai hoti houtos estin, ou boulesthe, alla kai pros toutois, hēmas alogein dynasthai hypolambanontes, syzēteite hoper hymin symbainei, kai hymeis aporeite logōn, hotan eutonǭ tini Christianǭ symbalēte.
“For though you have starting points from the signs done by Moses to understand that this is he, you are not willing; and moreover, supposing that we can be put at a loss for reasons, you raise questions, which happens to you yourselves, and you are at a loss for words whenever you meet a vigorous Christian.
Notes and citation
Summary: Moses' signs point to Christ.
Cite (SBL): Justin, Dial. 93.5 (Archambault 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-93-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 94
94.1Archambault 2:98–100
Εἴπατε γάρ μοι, οὐχὶ θεὸς ἦν ὁ ἐντειλάμενος διὰ Μωσέως μήτε εἰκόνα μήτε ὁμοίωμα μήτε τῶν ἐν οὐρανῷ ἄνω μήτε τῶν ἐπὶ γῆς ὅλως ποιῆσαι, καὶ αὐτὸς ἐν τῇ ἐρήμῳ διὰ τοῦ Μωσέως τὸν χαλκοῦν ὄφιν ἐνήργησε γενέσθαι, καὶ ἐπὶ σημεῖον ἔστησε, διʼ οὖ σημείου ἐσώζοντο οἱ ὀφιόδηκτοι, καὶ ἀναίτιός ἐστιν ἀδικίας;
Eipate gar moi, ouchi theos ēn ho enteilamenos dia Mōseōs mēte eikona mēte homoiōma mēte tōn en ouranǭ anō mēte tōn epi gēs holōs poiēsai, kai autos en tę̄ erēmǭ dia tou Mōseōs ton chalkoun ophin enērgēse genesthai, kai epi sēmeion estēse, diʼ ou sēmeiou esōzonto hoi ophiodēktoi, kai anaitios estin adikias?
“For tell me, was it not God who commanded through Moses that no image or likeness at all be made of the things in heaven above or on earth, and yet he himself in the wilderness caused the bronze serpent to be made through Moses, and set it up as a sign, by which sign those bitten by serpents were saved; and he is not guilty of wrongdoing?
Exod 20:4 (allusion, high confidence) · Num 21:8 (allusion, high confidence) · Num 21:9 (allusion, high confidence)
Notes and citation
Summary: God forbade images, yet commanded the bronze serpent.
Cite (SBL): Justin, Dial. 94.1 (Archambault 2:98–100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-94-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
94.2Archambault 2:100
Μυστήριον γὰρ διὰ τούτου, ὡς προέφην, ἐκήρυσσε, διʼ οὗ καταλύειν μὲν τὴν δύναμιν τοῦ ὄφεως, τοῦ καὶ τὴν παράβασιν ὑπὸ τοῦ Ἀδὰμ γενέσθαι ἐργασαμένου, ἐκήρυσσε, σωτηρίαν δὲ τοῖς πιστεύουσιν ἐπὶ τοῦτον τὸν διὰ τοῦ σημείου τούτου, τουτέστι τοῦ σταυροῦ, θανατοῦσθαι μέλλοντα ἀπὸ τῶν δηγμάτων τοῦ ὄφεως, ἅπερ εἰσὶν αἱ κακαὶ πράξεις, εἰδωλολατρεῖαι καὶ ἄλλαι ἀδικίαι.
Mystērion gar dia toutou, hōs proephēn, ekērysse, diʼ hou katalyein men tēn dynamin tou opheōs, tou kai tēn parabasin hypo tou Adam genesthai ergasamenou, ekērysse, sōtērian de tois pisteuousin epi touton ton dia tou sēmeiou toutou, toutesti tou staurou, thanatousthai mellonta apo tōn dēgmatōn tou opheōs, haper eisin hai kakai praxeis, eidōlolatreiai kai allai adikiai.
“For by this, as I said before, he proclaimed a mystery, by which he proclaimed that he would destroy the power of the serpent, which also brought about the transgression done by Adam, and salvation to those who believe in him who was to be put to death by this sign, that is, the cross, from the bites of the serpent, which are evil deeds, idolatries and other injustices.
Gen 3:1 (allusion, medium confidence)
Notes and citation
Summary: The bronze serpent proclaimed the defeat of the devil through the cross.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): διʼ οὖ καταλύειν → διʼ οὗ καταλύειν; αἰ κακαὶ πράξεις → αἱ κακαὶ πράξεις.
Topics: Christology
Cite (SBL): Justin, Dial. 94.2 (Archambault 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-94-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
94.3Archambault 2:100
Ἐπεὶ εἰ μὴ τοῦτο νοηθήσεται, δότε μοι λόγον τίνος χάριν τὸν χαλκοῦν ὄφιν Μωσῆς ἐπὶ σημείου ἔστησε, καὶ προσβλέπειν αὐτὸν τοὺς δακνομένους ἐκέλευσε, καὶ ἐθεραπεύοντο οἱ δακνόμενοι, καὶ ταῦτα αὐτὸς κελεύσας μηδενὸς ὅλως ὁμοίωμα ποιεῖν.
Epei ei mē touto noēthēsetai, dote moi logon tinos charin ton chalkoun ophin Mōsēs epi sēmeiou estēse, kai prosblepein auton tous daknomenous ekeleuse, kai etherapeuonto hoi daknomenoi, kai tauta autos keleusas mēdenos holōs homoiōma poiein.
“For if this is not understood, give me a reason why Moses set up the bronze serpent as a sign and ordered those who were bitten to look at it, and those bitten were healed, and this when he himself had commanded that no likeness of anything at all be made.”
Notes and citation
Summary: Otherwise the bronze serpent contradicts the law.
Notes on the original text
- Digital text corrected (damaged spot in the digital text; restored from the sense): λόγον (??)τον χάριν → λόγον τίνος χάριν.
Cite (SBL): Justin, Dial. 94.3 (Archambault 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-94-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
94.4Archambault 2:100–102
Καὶ ὁ ἕτερος τῶν τῇ δευτέρᾳ ἀφιγμένων εἶπεν· Ἀληθῶς εἶπας· οὐκ ἔχομεν λόγον διδόναι· καὶ γὰρ ἐγὼ περὶ τούτου πολλάκις τοὺς διδασκάλους ἠρώτησα, καὶ οὐδείς μοι λόγον ἀπέδωκεν. Ὥστε λέγε σὺ ἃ λέγεις· προσέχομεν γάρ σοι μυστήριον ἀποκαλύπτοντι, διʼ ὧν καὶ τὰ τῶν προφητῶν διδάγματα συκοφαντητά ἐστι.
Kai ho heteros tōn tę̄ deuterą aphigmenōn eipen; Alēthōs eipas; ouk echomen logon didonai; kai gar egō peri toutou pollakis tous didaskalous ērōtēsa, kai oudeis moi logon apedōken. Hōste lege sy ha legeis; prosechomen gar soi mystērion apokalyptonti, diʼ hōn kai ta tōn prophētōn didagmata sykophantēta esti.
And the other of those who had come on the second day said, “You have spoken truly; we have no reason to give. For I too have often asked our teachers about this, and no one gave me a reason. So say what you have to say; for we are attending to you as you reveal a mystery, through which even the teachings of the prophets are open to slander.”
Notes and citation
Summary: A newcomer admits their teachers could not explain the bronze serpent.
Notes on the original text
- Digital text corrected (digitization slips against Archambault's printed text (wrong accent; missing iota subscript)): Καἰ ὁ ἕτερος τῶν τῇ δευτέρα → Καὶ ὁ ἕτερος τῶν τῇ δευτέρᾳ.
Cite (SBL): Justin, Dial. 94.4 (Archambault 2:100–102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-94-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
94.5Archambault 2:102
Κἀγώ· Ὅνπερ οὖν τρόπον τὸ σημεῖον διὰ τοῦ χαλκοῦ ὄφεως γενέσθαι ὁ θεὸς ἐκέλευσε καὶ ἀναίτιός ἐστιν, οὕτω δὴ καὶ ἐν τῷ νόμῳ κατάρα κεῖται κατὰ τῶν σταυρουμένων ἀνθρώπων· οὐκ ἔτι δὲ καὶ κατὰ τοῦ Χριστοῦ τοῦ θεοῦ κατάρα κεῖται, διʼ οὗ σώζει πάντας τοὺς κατάρας ἄξια πράξαντας.
Kagō; Honper oun tropon to sēmeion dia tou chalkou opheōs genesthai ho theos ekeleuse kai anaitios estin, houtō dē kai en tǭ nomǭ katara keitai kata tōn stauroumenōn anthrōpōn; ouk eti de kai kata tou Christou tou theou katara keitai, diʼ hou sōzei pantas tous kataras axia praxantas.
And I said, “Just as God commanded the sign to be made through the bronze serpent and is guiltless, so too a curse lies in the law against men who are crucified; but no longer does a curse lie against the Christ of God, through whom he saves all who have done things worthy of a curse.
Deut 21:23 (allusion, high confidence) · Gal 3:13 (echo, high confidence)
Notes and citation
Summary: The law's curse on the crucified does not fall on Christ, who saves the accursed.
Topics: Christology
Cite (SBL): Justin, Dial. 94.5 (Archambault 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-94-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 95
95.1Archambault 2:102
Καὶ γὰρ πᾶν γένος ἀνθρώπων εὑρεθήσεται ὑπὸ κατάραν ὂν κατὰ τὸν νόμον Μωσέως. Ἐπικατάρατος γὰρ εἴρηται πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. Καὶ οὐδεὶς ἀκριβῶς πάντα ἐποίησεν, οὐδʼ ὑμεῖς τολμήσετε ἀντειπεῖν· ἀλλʼ εἰσὶν οἳ μᾶλλον καὶ ἧττον ἀλλήλων τὰ ἐντεταλμένα ἐφύλαξαν. Εἰ δὲ οἱ ὑπὸ τὸν νόμον τοῦτον ὑπὸ κατάραν φαίνονται εἶναι, διὰ τὸ μὴ πάντα φυλάξαι, οὐχὶ πολὺ μᾶλλον πάντα τὰ ἔθνη φανήσονται ὑπὸ κατάραν ὄντα, καὶ εἰδωλολατροῦντα καὶ παιδοφθοροῦντα καὶ τὰ ἄλλα κακὰ ἐργαζόμενα;
Kai gar pan genos anthrōpōn heurethēsetai hypo kataran on kata ton nomon Mōseōs. Epikataratos gar eirētai pas hos ouk emmenei en pasi tois gegrammenois en tǭ bibliǭ tou nomou tou poiēsai auta. Kai oudeis akribōs panta epoiēsen, oudʼ hymeis tolmēsete anteipein; allʼ eisin hoi mallon kai hētton allēlōn ta entetalmena ephylaxan. Ei de hoi hypo ton nomon touton hypo kataran phainontai einai, dia to mē panta phylaxai, ouchi poly mallon panta ta ethnē phanēsontai hypo kataran onta, kai eidōlolatrounta kai paidophthorounta kai ta alla kaka ergazomena?
“For the whole human race will be found to be under a curse according to the law of Moses. For it is said, ‘Cursed is everyone who does not continue in all the things written in the book of the law to do them.’ And no one has done all things exactly, not even you will dare to deny; but some have kept the commandments more and some less than others. But if those under this law are seen to be under a curse because they have not kept all things, will not all the nations much more be seen to be under a curse, worshiping idols and corrupting boys and doing the other evils?
Deut 27:26 (quotation, high confidence) · Gal 3:10 (echo, high confidence)
Notes and citation
Summary: All humanity is under the law's curse.
Topics: Ethics
Cite (SBL): Justin, Dial. 95.1 (Archambault 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-95-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
95.2Archambault 2:102–104
Εἰ οὖν καὶ τὸν ἑαυτοῦ Χριστὸν ὑπὲρ τῶν ἐκ παντὸς γένους ἀνθρώπων ὁ πατὴρ τῶν ὅλων τὰς πάντων κατάρας ἀναδέξασθαι ἐβουλήθη, εἰδὼς ὅτι ἀναστήσει αὐτὸν σταυρωθέντα καὶ ἀποθανόντα, διὰ τί ὡς κεκατηραμένου τοῦ ὑπομείναντος κατὰ τὴν τοῦ πατρὸς βουλὴν ταῦτα παθεῖν τὸν λόγον ποιεῖτε, καὶ οὐχὶ μᾶλλον ἑαυτοὺς θρηνεῖτε; Εἰ γὰρ καὶ ὁ πατὴρ αὐτοῦ καὶ αὐτὸς παθεῖν ταῦτα αὐτὸν ὑπὲρ τοῦ ἀνθρωπείου γένους ἐνήργησεν, ὑμεῖς οὐχ ὡς γνώμῃ θεοῦ ὑπηρετοῦντες τοῦτο ἐπράξατε· οὐδὲ γὰρ τοὺς προφήτας ἀναιροῦντες εὐσέβειαν εἰργάσασθε.
Ei oun kai ton heautou Christon hyper tōn ek pantos genous anthrōpōn ho patēr tōn holōn tas pantōn kataras anadexasthai eboulēthē, eidōs hoti anastēsei auton staurōthenta kai apothanonta, dia ti hōs kekatēramenou tou hypomeinantos kata tēn tou patros boulēn tauta pathein ton logon poieite, kai ouchi mallon heautous thrēneite? Ei gar kai ho patēr autou kai autos pathein tauta auton hyper tou anthrōpeiou genous enērgēsen, hymeis ouch hōs gnōmę̄ theou hypēretountes touto epraxate; oude gar tous prophētas anairountes eusebeian eirgasasthe.
“If, then, the Father of all willed that his own Christ should take upon himself the curses of all on behalf of men of every race, knowing that he would raise him up after he was crucified and died, why do you speak of him who endured to suffer these things according to the Father's will as though he were accursed, and do not rather lament yourselves? For even if his Father caused him to suffer these things for the human race, you did not do it as serving the will of God; for neither did you practice piety when you killed the prophets.
Gal 3:13 (echo, high confidence) · Isa 53:6 (echo, medium confidence)
Notes and citation
Summary: Christ took on the curses of all by the Father's will; those who killed him are not thereby excused.
Topics: Christology
Cite (SBL): Justin, Dial. 95.2 (Archambault 2:102–104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-95-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
95.3Archambault 2:104
Καὶ μή τις ὑμῶν λεγέτω· Εἰ ὁ πατὴρ αὐτὸν ἠθέλησε ταῦτα παθεῖν, ἵνα τῷ μώλωπι αὐτοῦ ἴσαις γένηται τῷ γένει τῶν ἀνθρώπων, ἡμεῖς οὐδὲν ἠδικήσαμεν. Εἰ μὲν οὖν μετανοοῦντες ἐπὶ τοῖς ἡμαρτημένοις καὶ ἐπιγνόντες τοῦτον εἶναι τὸν Χριστὸν καὶ φυλάσσοντες αὐτοῦ τὰς ἐντολὰς ταῦτα φήσετε, ἄφεσις ὑμῖν τῶν ἁμαρτιῶν ὅτι ἔσται προεῖπον.
Kai mē tis hymōn legetō; Ei ho patēr auton ēthelēse tauta pathein, hina tǭ mōlōpi autou isais genētai tǭ genei tōn anthrōpōn, hēmeis ouden ēdikēsamen. Ei men oun metanoountes epi tois hēmartēmenois kai epignontes touton einai ton Christon kai phylassontes autou tas entolas tauta phēsete, aphesis hymin tōn hamartiōn hoti estai proeipon.
“And let none of you say: If the Father willed him to suffer these things, so that by his stripes healing might come to the human race, we have done no wrong. If, then, you say this repenting of your sins and recognizing that this is the Christ and keeping his commandments, I have said that you will have forgiveness of sins.
Isa 53:5 (allusion, high confidence) · Acts 2:38 (echo, medium confidence) · Acts 3:17 (echo, medium confidence)
Notes and citation
Summary: Repentance brings forgiveness even to those who killed Christ.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Εἰ μὲν οὗν μετανοοῦντες → Εἰ μὲν οὖν μετανοοῦντες.
Cite (SBL): Justin, Dial. 95.3 (Archambault 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-95-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
95.4Archambault 2:104
Εἰ δὲ αὐτοῦ τε ἐκείνου καὶ τῶν εἰς ἐκεῖνον πιστευόντων καταρᾶσθε καί, ὁπόταν ἐξουσίαν ἔχητε, ἀναιρεῖτε, πῶς οὐχὶ καὶ τὸ ἐκείνῳ ἐπιβεβληκέναι τὰς χεῖρας ὑμῶν, ὡς παρὰ ἀδίκων καὶ ἁμαρτωλῶν καὶ μέχρις ὅλου σκληροκαρδίων καὶ ἀσυνέτων, ἐκζητηθήσεται;
Ei de autou te ekeinou kai tōn eis ekeinon pisteuontōn katarasthe kai, hopotan exousian echēte, anaireite, pōs ouchi kai to ekeinǭ epibeblēkenai tas cheiras hymōn, hōs para adikōn kai hamartōlōn kai mechris holou sklērokardiōn kai asynetōn, ekzētēthēsetai?
“But if you curse both him and those who believe in him, and kill them whenever you have the power, how will it not be required of you that you laid your hands on him, as of unjust and sinful men, and utterly hard of heart and senseless?
Notes and citation
Summary: Those who persist in cursing Christ will be held accountable.
Topics: Persecution
Cite (SBL): Justin, Dial. 95.4 (Archambault 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-95-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 96
96.1Archambault 2:104–106
Καὶ γὰρ τὸ εἰρημένον ἐν τῷ νόμῳ, ὅτι Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, οὐχ ὡς τοῦ θεοῦ καταρωμένου τούτου τοῦ ἐσταυρωμένου, ἡμῶν τονοῖ τὴν ἐλπίδα ἐκκρεμαμένην ἀπὸ τοῦ σταυρωθέντος Χριστοῦ, ἀλλʼ ὡς προειπόντος τοῦ θεοῦ τὰ ὑφʼ ὑμῶν πάντων καὶ τῶν ὁμοίων ὑμῖν, μὴ ἐπισταμένων τοῦτον εἶναι τὸν πρὸ πάντων ὄντα καὶ αἰώνιον τοῦ θεοῦ ἱερέα καὶ βασιλέα καὶ Χριστὸν μέλλοντα γίνεσθαι.
Kai gar to eirēmenon en tǭ nomǭ, hoti Epikataratos pas ho kremamenos epi xylou, ouch hōs tou theou katarōmenou toutou tou estaurōmenou, hēmōn tonoi tēn elpida ekkremamenēn apo tou staurōthentos Christou, allʼ hōs proeipontos tou theou ta hyphʼ hymōn pantōn kai tōn homoiōn hymin, mē epistamenōn touton einai ton pro pantōn onta kai aiōnion tou theou hierea kai basilea kai Christon mellonta ginesthai.
“For what is said in the law, ‘Cursed is everyone who hangs on a tree,’ strengthens our hope, which hangs on the crucified Christ, not as though God cursed this crucified one, but as God foretelling what would be done by all of you and those like you, who do not know that this is he who existed before all things and was to become God's eternal Priest and King and Christ.
Deut 21:23 (quotation, high confidence) · Gal 3:13 (echo, high confidence)
Notes and citation
Summary: Deut 21:23 foretold what the Jews would do to Christ; it does not mean God cursed him.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Χριστόν μέλλοντα → Χριστὸν μέλλοντα.
Topics: Christology
Cite (SBL): Justin, Dial. 96.1 (Archambault 2:104–106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-96-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
96.2Archambault 2:106
Ὅπερ καὶ ὄψει ἰδεῖν ὑμῖν ἔστι γινόμενον· ὑμεῖς γὰρ ἐν ταῖς συναγωγαῖς ὑμῶν καταρᾶσθε πάντων τῶν ἀπʼ ἐκείνου γενομένων Χριστιανῶν, καὶ τὰ ἄλλα ἔθνη, ἃ καὶ ἐνεργῆ τὴν κατάραν ἐργάζονται, ἀναιροῦντα τοὺς μόνον ὁμολογοῦντας ἑαυτοὺς εἶναι Χριστιανούς· οἷς ἡμεῖς ἅπασι λέγομεν, ὅτι Ἀδελφοὶ ἡμῶν ἐστε, ἐπίγνωτε μᾶλλον τὴν ἀλήθειαν τοῦ θεοῦ. Καὶ μὴ πειθομένων ἡμῖν μήτε ἐκείνων μήτε ὑμῶν, ἀλλὰ ἀρνεῖσθαι ἡμᾶς τὸ ὄνομα τοῦ Χριστοῦ ἀγωνιζομένων, θανατοῦσθαι μᾶλλον αἱρούμεθα καὶ ὑπομένομεν, πεπεισμένοι ὅτι πανθʼ ὅσα ὑπέσχηται ὁ θεὸς διὰ τοῦ Χριστοῦ ἀγαθὰ ἀποδώσει ἡμῖν.
Hoper kai opsei idein hymin esti ginomenon; hymeis gar en tais synagōgais hymōn katarasthe pantōn tōn apʼ ekeinou genomenōn Christianōn, kai ta alla ethnē, ha kai energē tēn kataran ergazontai, anairounta tous monon homologountas heautous einai Christianous; hois hēmeis hapasi legomen, hoti Adelphoi hēmōn este, epignōte mallon tēn alētheian tou theou. Kai mē peithomenōn hēmin mēte ekeinōn mēte hymōn, alla arneisthai hēmas to onoma tou Christou agōnizomenōn, thanatousthai mallon hairoumetha kai hypomenomen, pepeismenoi hoti panthʼ hosa hypeschētai ho theos dia tou Christou agatha apodōsei hēmin.
“Which you can see happening with your own eyes; for in your synagogues you curse all those who have become Christians through him, and the other nations, who put the curse into effect, killing those who merely confess that they are Christians; to all of whom we say, ‘You are our brothers; rather recognize the truth of God.’ And when neither they nor you are persuaded by us, but strive to make us deny the name of Christ, we choose rather to be put to death, and endure it, persuaded that God will give us all the good things he has promised through Christ.
Isa 66:5 (echo, medium confidence)
Notes and citation
Summary: Christians are cursed in synagogues and killed by Gentiles; they call their persecutors brothers and die rather than deny Christ.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (letters transposed); digitization slip against Archambault's printed text (wrong accent)): ἀπʼ ἐκεῖνου → ἀπʼ ἐκείνου; τὰ ἄλλα ἔθην → τὰ ἄλλα ἔθνη.
Topics: Persecution, Martyrdom
Cite (SBL): Justin, Dial. 96.2 (Archambault 2:106; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-96-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
96.3Archambault 2:106–108
Καὶ πρὸς τούτοις πᾶσιν εὐχόμεθα ὑπὲρ ὑμῶν, ἵνα ἐλεηθῆτε ὑπὸ τοῦ Χριστοῦ. Οὗτος γὰρ ἐδίδαξεν ἡμᾶς καὶ ὑπὲρ τῶν ἐχθρῶν εὔχεσθαι, εἰπών· Γίνεσθε χρηστοὶ καὶ οἰκτίρμονες, ὡς καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος. Καὶ γὰρ τὸν παντοκράτορα θεὸν χρηστὸν καὶ οἰκτίρμονα ὁρῶμεν, τὸν ἥλιον αὐτοῦ ἀνατέλλοντα ἐπὶ ἀχαρίστους καὶ δικαίους, καὶ βρέχοντα ἐπὶ ὁσίους καὶ πονηρούς, οὓς πάντας ὅτι καὶ κρίνειν μέλλει ἐδίδαξε.
Kai pros toutois pasin euchometha hyper hymōn, hina eleēthēte hypo tou Christou. Houtos gar edidaxen hēmas kai hyper tōn echthrōn euchesthai, eipōn; Ginesthe chrēstoi kai oiktirmones, hōs kai ho patēr hymōn ho ouranios. Kai gar ton pantokratora theon chrēston kai oiktirmona horōmen, ton hēlion autou anatellonta epi acharistous kai dikaious, kai brechonta epi hosious kai ponērous, hous pantas hoti kai krinein mellei edidaxe.
“And besides all this we pray for you, that you may find mercy from Christ. For he taught us to pray even for our enemies, saying: ‘Be kind and merciful, as your heavenly Father is.’ For we see that God Almighty is kind and merciful, making his sun rise on the ungrateful and the righteous, and sending rain on the holy and the wicked, all of whom he has taught that he will also judge.
Matt 5:44 (allusion, high confidence) · Luke 6:35 (quotation, high confidence) · Luke 6:36 (quotation, high confidence) · Matt 5:45 (quotation, high confidence)
Notes and citation
Summary: Christians pray for their enemies, as Christ taught.
Cite (SBL): Justin, Dial. 96.3 (Archambault 2:106–108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-96-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 97
97.1Archambault 2:108
Καὶ γὰρ οὐδὲ τὸ μέχρις ἑσπέρας μεῖναι τὸν προφήτην Μωσῆν, ὅτε τὰς χεῖρας αὐτοῦ ὑπεβάσταζον Ὢρ καὶ Ἀαρών, ἐπὶ τοῦ σχήματος τούτου εἰκῆ γέγονε. Καὶ γὰρ ὁ κύριος σχεδὸν μέχρις ἑσπέρας ἔμεινεν ἐπὶ τοῦ ξύλου, καὶ πρὸς ἑσπέραν ἔθαψαν αὐτόν· εἶτα ἀνέστη τῇ τρίτῃ ἡμέρᾳ. Τοῦτο διὰ Δαυῒδ οὕτως ἐκπεφώνητο· Φωνῇ μου πρὸς κύριον ἐκέκραξα, καὶ ἐπήκουσέ μου ἐξ ὄρους ἁγίου αὐτοῦ. Ἐγὼ ἐκοιμήθην καὶ ὕπνωσα· ἐξηγέρθην, ὅτι κύριος ἀντελάβετό μου.
Kai gar oude to mechris hesperas meinai ton prophētēn Mōsēn, hote tas cheiras autou hypebastazon Ōr kai Aarōn, epi tou schēmatos toutou eikē gegone. Kai gar ho kyrios schedon mechris hesperas emeinen epi tou xylou, kai pros hesperan ethapsan auton; eita anestē tę̄ tritę̄ hēmerą. Touto dia Dauïd houtōs ekpephōnēto; Phōnę̄ mou pros kyrion ekekraxa, kai epēkouse mou ex orous hagiou autou. Egō ekoimēthēn kai hypnōsa; exēgerthēn, hoti kyrios antelabeto mou.
“For neither was it by chance that the prophet Moses remained in this posture until evening, when Hur and Aaron held up his hands. For the Lord too remained on the tree almost until evening, and toward evening they buried him; then he rose on the third day. This had been proclaimed through David thus: ‘With my voice I cried to the Lord, and he heard me from his holy mountain. I lay down and slept; I awoke, for the Lord sustained me.’
Exod 17:12 (allusion, high confidence) · Ps 3:4 (3:5 LXX) (quotation, high confidence) · Ps 3:5 (3:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Moses' hands raised until evening prefigure Christ on the cross until evening; Psalm 3 foretells the resurrection.
Topics: Christology
Cite (SBL): Justin, Dial. 97.1 (Archambault 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-97-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
97.2Archambault 2:108–110
Καὶ διὰ Ἡσαΐου ὁμοίως εἴρητο περὶ τούτου, διʼ οὗ τρόπου ἀποθνήσκειν ἔμελλεν, οὕτως· Ἐξεπέτασά μου τὰς χεῖρας ἐπὶ λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, τοῖς πορευομένοις ἐν ὁδῷ οὐ καλῇ. Καὶ ὅτι ἔμελλεν ἀνίστασθαι, αὐτὸς Ἡσαΐας ἔφη Ἡ ταφὴ αὐτοῦ ᾖρται ἐκ τοῦ μέσου. Καί· Δώσω τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ.
Kai dia Hēsaïou homoiōs eirēto peri toutou, diʼ hou tropou apothnēskein emellen, houtōs; Exepetasa mou tas cheiras epi laon apeithounta kai antilegonta, tois poreuomenois en hodǭ ou kalę̄. Kai hoti emellen anistasthai, autos Hēsaïas ephē Hē taphē autou ę̄rtai ek tou mesou. Kai; Dōsō tous plousious anti tou thanatou autou.
“And through Isaiah likewise it had been said about the manner in which he would die, thus: ‘I have spread out my hands to a disobedient and contradicting people, to those who walk in a way that is not good.’ And that he would rise, Isaiah himself said: ‘His burial has been taken away from the midst,’ and, ‘I will give the rich for his death.’
Isa 65:2 (quotation, high confidence) · Isa 57:2 (quotation, high confidence) · Isa 53:9 (quotation, high confidence)
Notes and citation
Summary: Isaiah foretold the outstretched hands and the resurrection.
Topics: Christology
Cite (SBL): Justin, Dial. 97.2 (Archambault 2:108–110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-97-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
97.3Archambault 2:110
Καὶ ἐν ἄλλοις πάλιν λόγοις Δαυῒδ εἰς τὸ πάθος καὶ τὸν σταυρὸν ἐν παραβολῇ μυστηριώδει οὕτως εἶπεν ἐν εἰκοστῷ πρώτῳ ψαλμῷ· Ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου· αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με. Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Ὅτε γὰρ ἐσταύρωσαν αὐτόν, ἐμπήσσοντες τοὺς ἥλους τὰς χεῖρας καὶ τοὺς πόδας αὐτοῦ ὤρυξαν, καὶ οἱ σταυρώσαντες αὐτὸν ἐμέρισαν τὰ ἱμάτια αὐτοῦ ἑαυτοῖς, λαχμὸν βάλλοντες ἕκαστος κατὰ τὴν τοῦ κλήρου ἐπιβολὴν ὃ ἐκλέξασθαι ἐβεβούλητο.
Kai en allois palin logois Dauïd eis to pathos kai ton stauron en parabolę̄ mystēriōdei houtōs eipen en eikostǭ prōtǭ psalmǭ; Ōryxan cheiras mou kai podas mou, exērithmēsan panta ta osta mou; autoi de katenoēsan kai epeidon me. Diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron. Hote gar estaurōsan auton, empēssontes tous hēlous tas cheiras kai tous podas autou ōryxan, kai hoi staurōsantes auton emerisan ta himatia autou heautois, lachmon ballontes hekastos kata tēn tou klērou epibolēn ho eklexasthai ebeboulēto.
“And in other words again David spoke of the passion and the cross in a mysterious parable thus, in the twenty-first psalm: ‘They dug my hands and my feet; they counted all my bones; and they looked and stared at me. They divided my garments among them, and for my clothing they cast lots.’ For when they crucified him, driving the nails, they dug his hands and his feet, and those who crucified him divided his garments among them, each casting lots for what he wished to choose, according to the fall of the lot.
Ps 22:16 (21:17 LXX) (quotation, high confidence) · Ps 22:17 (21:18 LXX) (quotation, high confidence) · Ps 22:18 (21:19 LXX) (quotation, high confidence) · John 19:24 (echo, high confidence) · Matt 27:35 (echo, medium confidence)
Notes and citation
Summary: Psalm 22 (LXX 21) foretold the piercing of hands and feet and the dividing of garments.
- “They dug my hands and my feet” (ὤρυξαν): the LXX of Ps 22:16; the Hebrew is uncertain.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); stray punctuation in the digital text): ψαλμῷ ‘ Ὤρυξαν → ψαλμῷ· Ὤρυξαν; σταυρῶσαντες → σταυρώσαντες.
Topics: Christology
Cite (SBL): Justin, Dial. 97.3 (Archambault 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-97-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
97.4Archambault 2:110
Καὶ τοῦτον αὐτὸν τὸν ψαλμὸν οὐκ εἰς τὸν Χριστὸν εἰρῆσθαι λέγετε, κατὰ πάντα τυφλώττοντες, καὶ μὴ συνιέντες ὅτι οὐδεὶς ἐν τῷ γένει ὑμῶν λεχθείς ποτε βασιλεὺς πόδας καὶ χεῖρας ὠρύγη ζῶν καὶ διὰ τούτου τοῦ μυστηρίου ἀποθανών, τουτέστι τοῦ σταυρωθῆναι, εἰ μὴ μόνος οὗτος ὁ Ἰησοῦς.
Kai touton auton ton psalmon ouk eis ton Christon eirēsthai legete, kata panta typhlōttontes, kai mē synientes hoti oudeis en tǭ genei hymōn lechtheis pote basileus podas kai cheiras ōrygē zōn kai dia toutou tou mystēriou apothanōn, toutesti tou staurōthēnai, ei mē monos houtos ho Iēsous.
“And you say that this very psalm was not spoken of Christ, being blind in every respect, and not understanding that no one in your race who was ever called king had his hands and feet dug while living and died by this mystery, that is, by being crucified, except this Jesus alone.
Notes and citation
Summary: Psalm 22 fits no king but the crucified Jesus.
Topics: Christology
Cite (SBL): Justin, Dial. 97.4 (Archambault 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-97-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 98
98.1Archambault 2:110–112
Καὶ τὸν πάντα δὲ ψαλμὸν εἴποιμι ἄν, ὅπως καὶ τὸ πρὸς τὸν πατέρα εὐσεβὲς αὐτοῦ ἀκούσητε, καὶ ὡς εἰς ἐκεῖνον πάντα ἀναφέρει, ὡς αὐτὸς διʼ ἐκείνου καὶ σωθῆναι ἀπὸ τοῦ θανάτου τούτου αὐτῶν, ἅμα τε δηλῶν ἐν τῷ ψαλμῷ ὁποῖοι ἦσαν οἱ ἐπισυνιστάμενοι κατʼ αὐτοῦ, καὶ ἀποδεικνύων ὅτι ἀληθῶς γέγονεν ἄνθρωπος ἀντιληπτικὸς παθῶν.
Kai ton panta de psalmon eipoimi an, hopōs kai to pros ton patera eusebes autou akousēte, kai hōs eis ekeinon panta anapherei, hōs autos diʼ ekeinou kai sōthēnai apo tou thanatou toutou autōn, hama te dēlōn en tǭ psalmǭ hopoioi ēsan hoi episynistamenoi katʼ autou, kai apodeiknyōn hoti alēthōs gegonen anthrōpos antilēptikos pathōn.
“And I will recite the whole psalm, so that you may hear his reverence toward the Father, and how he refers all things to him, as asking to be saved by him from this death, and at the same time showing in the psalm who they were that rose up against him, and proving that he truly became a man capable of suffering.
Notes and citation
Summary: Justin will recite Psalm 22 in full.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): καὶ ἀποδεικνύων ὄτι → καὶ ἀποδεικνύων ὅτι.
Topics: Christology
Cite (SBL): Justin, Dial. 98.1 (Archambault 2:110–112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-98-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
98.2Archambault 2:112
Ἔστι δὲ οὗτος· Ὁ θεός, ὁ θεός μου, πρόσχες μοι. Ἵνα τί ἐγκατέλιπές με; Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου. Ὁ θεός μου, κεκράξομαι ἡμέρας πρὸς σὲ καὶ οὐκ εἰσακούσῃ, καὶ νυκτὸς καὶ οὐκ εἰς ἄνοιαν ἐμοί. Σὺ δὲ ἐν ἁγίῳ κατοικεῖς, ὁ ἔπαινος, Ἰσραήλ. Ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν, ἤλπισαν καὶ ἐρύσω αὐτούς· πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν, ἐπὶ σοὶ ἤλπισαν καὶ οὐ κατῃσχύνθησαν.
Esti de houtos; Ho theos, ho theos mou, prosches moi. Hina ti enkatelipes me? Makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou. Ho theos mou, kekraxomai hēmeras pros se kai ouk eisakousę̄, kai nyktos kai ouk eis anoian emoi. Sy de en hagiǭ katoikeis, ho epainos, Israēl. Epi soi ēlpisan hoi pateres hēmōn, ēlpisan kai erysō autous; pros se ekekraxan kai esōthēsan, epi soi ēlpisan kai ou katę̄schynthēsan.
“It is this: ‘O God, my God, attend to me; why have you forsaken me? Far from my salvation are the words of my transgressions. My God, I will cry to you by day, and you will not hear, and by night, and it is not for want of understanding in me. But you dwell in the holy place, the praise of Israel. In you our fathers hoped; they hoped, and you delivered them; to you they cried and were saved; in you they hoped and were not put to shame.
Ps 22:1 (21:2 LXX) (quotation, high confidence) · Ps 22:2 (21:3 LXX) (quotation, high confidence) · Ps 22:3 (21:4 LXX) (quotation, high confidence) · Ps 22:4 (21:5 LXX) (quotation, high confidence) · Ps 22:5 (21:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 22:1–5.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 98.2 (Archambault 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-98-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
98.3Archambault 2:112
Ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουθένημα λαοῦ. Πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με, καὶ ἐλάλησαν χείλεσιν, ἐκίνησαν κεφαλήν· Ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν, σωσάτω αὐτόν, ὅτι θέλει αὐτόν. Ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός, ἡ ἐλπίς μου ἀπὸ μασθῶν τῆς μητρός μου· ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, ἀπὸ γαστρὸς μητρός μου θεός μου εἶ σύ. Μὴ ἀποστῇς ἀπʼ ἐμοῦ, ὅτι θλῖψις ἐγγύς, ὅτι οὐκ ἔστιν ὁ βοηθῶν μοι.
Egō de eimi skōlēx kai ouk anthrōpos, oneidos anthrōpōn kai exouthenēma laou. Pantes hoi theōrountes me exemyktērisan me, kai elalēsan cheilesin, ekinēsan kephalēn; Ēlpisen epi kyrion, rhysasthō auton, sōsatō auton, hoti thelei auton. Hoti sy ei ho ekspasas me ek gastros, hē elpis mou apo masthōn tēs mētros mou; epi se eperriphēn ek mētras, apo gastros mētros mou theos mou ei sy. Mē apostę̄s apʼ emou, hoti thlipsis engys, hoti ouk estin ho boēthōn moi.
“‘But I am a worm and no man, a reproach of men and despised by the people. All who saw me sneered at me; they spoke with their lips, they shook their heads: He hoped in the Lord; let him deliver him, let him save him, since he delights in him. For you are he who drew me out of the womb, my hope from my mother's breasts; I was cast upon you from the womb; from my mother's womb you are my God. Do not depart from me, for trouble is near, for there is none to help me.
Ps 22:6 (21:7 LXX) (quotation, high confidence) · Ps 22:7 (21:8 LXX) (quotation, high confidence) · Ps 22:8 (21:9 LXX) (quotation, high confidence) · Ps 22:9 (21:10 LXX) (quotation, high confidence) · Ps 22:10 (21:11 LXX) (quotation, high confidence) · Ps 22:11 (21:12 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 22:6–11.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 98.3 (Archambault 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-98-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
98.4Archambault 2:112–114
Περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με· ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος. Ὡσεὶ ὕδωρ ἐξεχύθη καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου. Ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου· ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, καὶ εἰς χοῦν θανάτου κατήγαγές με· ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με. Ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου· αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με.
Periekyklōsan me moschoi polloi, tauroi piones perieschon me; ēnoixan epʼ eme to stoma autōn hōs leōn harpazōn kai ōryomenos. Hōsei hydōr exechythē kai dieskorpisthē panta ta osta mou. Egenēthē hē kardia mou hōsei kēros tēkomenos en mesǭ tēs koilias mou; exēranthē hōs ostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou, kai eis choun thanatou katēgages me; hoti ekyklōsan me kynes polloi, synagōgē ponēreuomenōn perieschon me. Ōryxan cheiras mou kai podas mou, exērithmēsan panta ta osta mou; autoi de katenoēsan kai epeidon me.
“‘Many calves have surrounded me; fat bulls have encircled me; they opened their mouth against me like a lion ravening and roaring. I am poured out like water, and all my bones are scattered. My heart has become like wax melting in the midst of my belly; my strength is dried up like a potsherd, and my tongue cleaves to my throat, and you have brought me down into the dust of death. For many dogs have surrounded me; a gathering of evildoers has encircled me. They dug my hands and my feet; they counted all my bones; and they looked and stared at me.
Ps 22:12 (21:13 LXX) (quotation, high confidence) · Ps 22:13 (21:14 LXX) (quotation, high confidence) · Ps 22:14 (21:15 LXX) (quotation, high confidence) · Ps 22:15 (21:16 LXX) (quotation, high confidence) · Ps 22:16 (21:17 LXX) (quotation, high confidence) · Ps 22:17 (21:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 22:12–17.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 98.4 (Archambault 2:112–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-98-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
98.5Archambault 2:114
Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. Σὺ δέ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν σου ἀπʼ ἐμοῦ· εἰς τὴν ἀντίληψίν μου πρόσχες. Ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου· σῶσόν με ἐκ στόματος λέοντος καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου. Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. Οἱ φοβούμενοι τὸν κύριον αἰνέσατε αὐτόν, ἅπαν τὸ σπέρμα Ἰακὼβ δοξάσατε αὐτόν, φοβηθήτωσαν ἀπʼ αὐτοῦ ἅπαν τὸ σπέρμα Ἰσραήλ.
Diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron. Sy de, kyrie, mē makrynę̄s tēn boētheian sou apʼ emou; eis tēn antilēpsin mou prosches. Rhysai apo rhomphaias tēn psychēn mou kai ek cheiros kynos tēn monogenē mou; sōson me ek stomatos leontos kai apo keratōn monokerōtōn tēn tapeinōsin mou. Diēgēsomai to onoma sou tois adelphois mou, en mesǭ ekklēsias hymnēsō se. Hoi phoboumenoi ton kyrion ainesate auton, hapan to sperma Iakōb doxasate auton, phobēthētōsan apʼ autou hapan to sperma Israēl.
“‘They divided my garments among them, and for my clothing they cast lots. But you, Lord, do not keep your help far from me; attend to my support. Deliver my soul from the sword, and my only one from the hand of the dog; save me from the lion's mouth, and my lowliness from the horns of the unicorns. I will declare your name to my brothers; in the midst of the assembly I will sing your praise. You who fear the Lord, praise him; all the seed of Jacob, glorify him; let all the seed of Israel fear him.’”
Ps 22:18 (21:19 LXX) (quotation, high confidence) · Ps 22:19 (21:20 LXX) (quotation, high confidence) · Ps 22:20 (21:21 LXX) (quotation, high confidence) · Ps 22:21 (21:22 LXX) (quotation, high confidence) · Ps 22:22 (21:23 LXX) (quotation, high confidence) · Ps 22:23 (21:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 22:18–23.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): τὰ ἰμάτιά μου → τὰ ἱμάτιά μου.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 98.5 (Archambault 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/87-1/#p-98-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.