Fragments of lost works (complete)
Greek text: Otto, CorpApol 3 (OCR made for this site).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 3
3Otto, CorpApol 3 3
Καὶ ὃ θαυμασιώτατος Ἰουστῖνος ὀρθῶς ἐξεφώνησεν ἐοικέναι τοὺς προειρημένους λῃσταῖς.
Kai ho thaumasiōtatos Ioustinos orthōs exephōnēsen eoikenai tous proeirēmenous lę̄stais.
And the most admirable Justin rightly declared that the aforementioned are like robbers.
Notes and citation
Summary: Tatian reports Justin's saying that the demons are like robbers.
- From Tatian, Oration to the Greeks 18 (on this site: tatian-oration 18), where “the aforementioned” are the demons who pretend to heal: like robbers who take people captive and release them for ransom, they cause diseases and then end them to win worship.
Notes on the original text
- Digital text corrected (OCR slip; Tatian, Or. 18 reads ἐοικέναι): à &0L- χέναι → ἐοικέναι.
Extrabiblical texts: Tatian, Or. Graec. 18 (Oration to the Greeks; quotation)
Cite (SBL): Justin, Frag. 3 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 4
4Otto, CorpApol 3 3
Ἰουστῖνος δὲ ὃ Νεαπολίτης, ἀνὴρ οὔτε τῷ χρόνῳ πόῤῥω ὧν τῶν ἀποστόλων οὔτε τῇ ἀρετῇ, κληρονομεῖσθαι μὲν τὸ ἀποθνῆσκον, κληρονομεῖν δὲ τὸ ζῶν λέγει, καὶ ἀποθνήσκειν μὲν σάρκα, ζῆν δὲ τὴν βασιλείαν τῶν οὐρανῶν.
Ioustinos de ho Neapolitēs, anēr oute tǭ chronǭ porrhō hōn tōn apostolōn oute tę̄ aretę̄, klēronomeisthai men to apothnēskon, klēronomein de to zōn legei, kai apothnēskein men sarka, zēn de tēn basileian tōn ouranōn.
Justin of Neapolis, a man not far from the apostles either in time or in virtue, says that what dies is inherited, while what lives inherits; and that the flesh dies, while the kingdom of heaven lives.
1 Cor 15:50 (allusion, high confidence)
Notes and citation
Summary: Methodius reports Justin's explanation that the flesh is inherited by the kingdom rather than inheriting it.
- From Methodius, On the Resurrection 2.18 (on this site: methodius-de-resurrectione 2.18), probably from Justin's lost work on the resurrection. The point concerns 1 Cor 15:50 (“flesh and blood cannot inherit the kingdom of God”): the flesh does not inherit but is inherited.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): ἀνοθνῆσκον → ἀποθνῆσκον; “κληρονομεῖν → κληρονομεῖν; ἀπτοθνήσκειν δμὲν σάρχα → ἀποθνήσκειν μὲν σάρκα; ζῆν δὲ “τὴν → ζῆν δὲ τὴν.
Extrabiblical texts: Methodius, Res. 2.18 (On the Resurrection; quotation)
Topics: Eschatology
Cite (SBL): Justin, Frag. 4 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 5
5Otto, CorpApol 3 3
Πλάσας ὃ θεὸς κατ᾽ ἀρχὰς τὸν ἄνθρωπον τῆς γνώμης αὐτοῦ τὰ τῆς φύσεως ἀπῃώρησεν, ἐντολῇ μιᾷ ποιησάμενος τὴν διάπειραν. Φυλάξαντα μὲν γὰρ ταύτην τῆς ἀθανάτου λήξεως πεποίηκεν ἔσεσθαι, παραβάντα δὲ τῆς ἐναντίας. Οὕτω γεγονὼς ὃ ἄνθρωπος καὶ πρὸς τὴν παράβασιν εὐθὺς ἐλθὼν τὴν φθορὰν φυσικῶς εἰσεδέξατο. Φύσει δὲ τῆς φθορᾶς προσγενομένης ἀναγκαῖον ἦν ὅτι σῶσαι βουλόμενος ἦν τὴν φθοροποιὸν οὐσίαν ἀφανίσας. Τοῦτο δὲ οὐκ ἦν ἑτέρως γενέσθαι, εἰ μήπερ κατὰ φύσιν ζωὴ προσεπλάκη τῷ τὴν φθορὰν δεξαμένῳ, ἀφανίζουσα μὲν τὴν φθοράν, ἀθάνατον δὲ τοῦ λοιποῦ τὸ δεξάμενον διατηροῦσα. Διὰ τοῦτο τὸν λόγον ἐδέησεν ἐν σώματι γενέσθαι, ἵνα τοῦ θανάτου τῆς κατὰ φύσιν ἡμᾶς φθορᾶς ἐλευθερώσῃ. Εἰ γάρ, ὥς φατε, νεύματι μόνον τὸν θάνατον ἡμῶν ἀπεκώλυσεν, οὐ προσήει μὲν διὰ τὴν βούλησιν ὁ θάνατος, οὐδὲν δὲ ἧττον φθαρτοὶ πάλιν ἦμεν, φυσικὴν ἐν ἑαυτοῖς τὴν φθορὰν περιφέροντες.
Plasas ho theos kat᾽ archas ton anthrōpon tēs gnōmēs autou ta tēs physeōs apę̄ōrēsen, entolę̄ mią poiēsamenos tēn diapeiran. Phylaxanta men gar tautēn tēs athanatou lēxeōs pepoiēken esesthai, parabanta de tēs enantias. Houtō gegonōs ho anthrōpos kai pros tēn parabasin euthys elthōn tēn phthoran physikōs eisedexato. Physei de tēs phthoras prosgenomenēs anankaion ēn hoti sōsai boulomenos ēn tēn phthoropoion ousian aphanisas. Touto de ouk ēn heterōs genesthai, ei mēper kata physin zōē proseplakē tǭ tēn phthoran dexamenǭ, aphanizousa men tēn phthoran, athanaton de tou loipou to dexamenon diatērousa. Dia touto ton logon edeēsen en sōmati genesthai, hina tou thanatou tēs kata physin hēmas phthoras eleutherōsę̄. Ei gar, hōs phate, neumati monon ton thanaton hēmōn apekōlysen, ou prosēei men dia tēn boulēsin ho thanatos, ouden de hētton phthartoi palin ēmen, physikēn en heautois tēn phthoran peripherontes.
When God fashioned man in the beginning, he made the things of his nature hang on his will, making trial of him by a single command. For if he kept it, he made him to be of the immortal lot; if he transgressed, of the opposite. Man, having been made so and having at once gone on to transgression, received corruption into his nature. And since corruption had become part of his nature, it was necessary that the one who wished to save should be the one who did away with the substance that caused corruption. This could not happen otherwise than if life by nature were joined to what had received corruption, doing away with the corruption and keeping what had received it immortal from then on. For this reason the Word had to come to be in a body, so that he might free us from the death of natural corruption. For if, as you say, he had merely held back our death by a nod, death would not have come near because of his will, but we would none the less have been corruptible again, carrying natural corruption in ourselves.
Gen 2:16–17 (allusion, medium confidence)
Notes and citation
Summary: A fragment argues that because corruption entered human nature through the first transgression, the Word had to take a body to unite life with that nature, rather than save by a mere command.
- Cited under Justin's name by Leontius (Against the Nestorians and Eutychians, book 2). The genuineness of this fragment is doubtful: the argument (“why not by a nod?”) closely resembles Athanasius, On the Incarnation 44 (on this site: athanasius-incarnatione 44.1), and the language suggests a later date than Justin. The allusion to the single command is Gen 2:16–17.
Notes on the original text
- Digital text corrected (OCR slip; repeated word; stray mark; stray numeral): Ἰἀπῃώρησεν → ἀπῃώρησεν; εὐθὺς 3 ἐλθὼν → εὐθὺς ἐλθὼν; βουλόμενος θἦν → βουλόμενος ἦν; εἰ μήπερ 1 κατὰ → εἰ μήπερ κατὰ; ἵνα “τοῦ → ἵνα τοῦ; θά- vavov → θάνατον; ὃ ὃ θάνατος → ὁ θάνατος; £av- φοῖς → ἑαυτοῖς.
Extrabiblical texts: Athanasius, Inc. 44 (On the Incarnation; echo)
Topics: Christology
Cite (SBL): Justin, Frag. 5 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 6
6Otto, CorpApol 3 3
Οὐ τὸν θεὸν βλάψομεν ἀγνοοῦντες αὐτόν, ἀλλ᾽ ἑαυτοὺς ἀποστερήσομεν τῆς αὐτοῦ φιλίας.
Ou ton theon blapsomen agnoountes auton, all᾽ heautous aposterēsomen tēs autou philias.
We shall not harm God by being ignorant of him, but we shall deprive ourselves of his friendship.
Notes and citation
Summary: Ignorance of God harms not God but ourselves, depriving us of his friendship.
- Preserved in a manuscript collection under Justin's name; genuineness uncertain, as with most of these short sayings preserved in later anthologies.
Notes on the original text
- Digital text corrected (OCR slip): ξαυτοὶς → ἑαυτοὺς; αὐτοῖ φιλίας → αὐτοῦ φιλίας.
Cite (SBL): Justin, Frag. 6 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 7
7Otto, CorpApol 3 3
Οὔτε τὸ φῶς ἔσται σκότος ποτέ, ἕως ἂν ἦ φῶς, οὔτε ἣ τῶν παρ᾽ ἡμῖν πραγμάτων ἀλήθεια διελεγχθήσεται. doe γάρ ἐστι, καὶ ταύτης ἰσχυρότερον οὐδέν.
Oute to phōs estai skotos pote, heōs an ē phōs, oute hē tōn par᾽ hēmin pragmatōn alētheia dielenchthēsetai. doe gar esti, kai tautēs ischyroteron ouden.
Neither will light ever be darkness, as long as it is light, nor will the truth of what we hold be refuted. For it is [truth], and nothing is stronger than it.
Notes and citation
Summary: Truth, like light, cannot become its opposite or be overcome.
- The word after the stop is garbled in the digital text (“doe”); the sense requires something like “truth” (ἀλήθεια), supplied in brackets. Genuineness uncertain. A further sentence found in some collections (“Everyone who could speak the truth and does not will be judged by God”) is not in this text.
Notes on the original text
- Digital text corrected (OCR slip): !xoi → καὶ.
Cite (SBL): Justin, Frag. 7 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 8
8Otto, CorpApol 3 3
Πρὸς σκληρὰν καὶ ἀπειθῆ καρδίαν λόγος ὑγιὴς οὐκ εἰσἔρχεται, ἀλλ᾽ ὥσπερ ἀντιτυπούμενος πρὸς ἑαυτὸν ἐπανέρχεται.
Pros sklēran kai apeithē kardian logos hygiēs ouk eiserchetai, all᾽ hōsper antitypoumenos pros heauton epanerchetai.
Into a hard and disobedient heart a sound word does not enter, but, as if struck back, it returns to itself.
Notes and citation
Summary: A hard heart repels a sound word.
- Genuineness uncertain.
Notes on the original text
- Digital text corrected (OCR slip; stray mark; the next fragment's number removed): Ἰἀπειθῆ → ἀπειθῆ; ξαυτὸν → ἑαυτὸν; ἐπανέρχεται. ΙΧ. → ἐπανέρχεται..
Cite (SBL): Justin, Frag. 8 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 9
9Otto, CorpApol 3 3
Ὡς δὲ σώματος ἀγαθὸν ὑγεία, οὕτως ψυχῆς ἀγαθὸν γνῶσις θεοῦ, ὑγεία τις οὖσα ψυχῆς, καθ᾽ ἣν πρὸς θεὸν ὁμοίωσις γίνεται.
Hōs de sōmatos agathon hygeia, houtōs psychēs agathon gnōsis theou, hygeia tis ousa psychēs, kath᾽ hēn pros theon homoiōsis ginetai.
As health is the good of the body, so the knowledge of God is the good of the soul, being a kind of health of the soul, by which likeness to God comes about.
Notes and citation
Summary: Knowledge of God is the soul's health and makes it like God.
- Preserved in the anthology of John of Damascus (Sacra Parallela). Genuineness uncertain. On likeness to God compare fragment 18.
Cite (SBL): Justin, Frag. 9 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 10
10Otto, CorpApol 3 3
Ὥσπερ πᾶσι τοῖς γενομένοις σώμασιν ὑπὸ τοῦ θεοῦ συνυπάρχει καὶ τὸ σκιὰν ἔχειν, οὕτως καὶ τῷ θεῷ, δικαίῳ ὄντι, τοῖς τὰ καλὰ ἑλομένοις καὶ τοῖς τὰ κακὰ προτιμήσασιν ἀκόλουθόν ἐστι τὸ κατ᾽ ἀξίαν ἑκάστῳ ἀπονεῖμαι.
Hōsper pasi tois genomenois sōmasin hypo tou theou synyparchei kai to skian echein, houtōs kai tǭ theǭ, dikaiǭ onti, tois ta kala helomenois kai tois ta kaka protimēsasin akolouthon esti to kat᾽ axian hekastǭ aponeimai.
As it goes along with all the bodies made by God that they have a shadow, so it follows for God, who is just, to assign to each, to those who chose good things and to those who preferred evil ones, what he deserves.
Notes and citation
Summary: As bodies cast shadows, so God's justice necessarily repays each person according to his choices.
- Preserved in the anthology of John of Damascus (Sacra Parallela). Genuineness uncertain.
Notes on the original text
- Digital text corrected (OCR slip; stray mark; the next fragment's number removed): ᾿ὑπὸ → ὑπὸ; Ξχαὶ τῷ 9eQ → καὶ τῷ θεῷ; ἀχόλουθόν → ἀκόλουθόν; ἑχάστῳ → ἑκάστῳ; ἀπονεῖμαι. ΧΙ. → ἀπονεῖμαι..
Topics: Ethics
Cite (SBL): Justin, Frag. 10 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 11
11Otto, CorpApol 3 3
Δυσαναβίβαστος ἣ ψυχὴ πρὸς ταῦτα ἀφ᾽ ὧν ὠλίσθησε καλῶν, δυσεκβίβαστός τε τούτων ὧν συνειθίσθη κακῶν. [Εἰ μὲν σαυτόν ποτε ἠθέλησας μέμψασθαι, τῷ φαρμάκῳ τῆς μετανοίας τάχα ἂν χρηστάς τινας ἐλπίδας ἐθρεψάμην ἐπὶ σοί , ἐπειδὴ δὲ τελείως κατεφρόνησας τοῦ φόβου καὶ αὐτῆς κατέπτυσας τῆς εἰς Χριστὸν πίστεως, βέλτιόν σοι ὑπῆρχεν ἵνα μὴ ἐγενήθης ἀπὸ γαστρός.
Dysanabibastos hē psychē pros tauta aph᾽ hōn ōlisthēse kalōn, dysekbibastos te toutōn hōn syneithisthē kakōn. [Ei men sauton pote ēthelēsas mempsasthai, tǭ pharmakǭ tēs metanoias tacha an chrēstas tinas elpidas ethrepsamēn epi soi , epeidē de teleiōs katephronēsas tou phobou kai autēs kateptysas tēs eis Christon pisteōs, beltion soi hypērchen hina mē egenēthēs apo gastros.
The soul is hard to bring back up to the good things from which it slipped, and hard to bring out of the evil things to which it has grown accustomed. [If you had ever been willing to blame yourself, I might perhaps have nourished some good hopes for you through the medicine of repentance; but since you have utterly despised the fear [of God] and spat upon faith in Christ itself, it would have been better for you not to have been born from the womb.]
Textual problem in this passage: see the notes.
Matt 26:24 (echo, low confidence)
Notes and citation
Summary: The soul finds it hard to return to the good it has left and to leave the evil it is used to.
- Preserved in the anthology of John of Damascus (Sacra Parallela). The editor brackets the second part, which is not Justin's: according to Otto's note (partly preserved in the digital text after fragment 12) it is ascribed to St. Nilus. Its last clause echoes Matt 26:24. Genuineness of the first sentence uncertain.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): τὠλίσθησε → ὠλίσθησε; δυσεχβίβαστός ve → δυσεκβίβαστός τε; δμέμψασθαι → μέμψασθαι; “τινας → τινας; ini σοί → ἐπὶ σοί; χατέπτυσας → κατέπτυσας; ἡφόβου → φόβου; ἕνα μὴ δἐγενήθης → ἵνα μὴ ἐγενήθης.
Cite (SBL): Justin, Frag. 11 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 12
12Otto, CorpApol 3 3
Λανθάνει μέν, ὡς εἰκός, αὐτοὺς ὡς ἐκ πλάνης τῇ ἀληθείᾳ διὰ τῆς ὄντως πίστεως ἐξεστηκώς, αὐτὸς δὲ ἀληθῶς οἶδεν ἑαυτόν, οὐχ, ὃ φασιν ἐκεῖνοι, μαινόμενον, ἀλλὰ τῆς ἀστάτου καὶ ἀλλοιωτῆς περὶ τὴν παντοδαπῆ τῆς πλάνης ποικιλίαν φθορᾶς διὰ τῆς ἁπλῆς καὶ ἀεὶ ὡσαύτως ἐχούσης ἀληθείας ἠλευθερωμένον.
Lanthanei men, hōs eikos, autous hōs ek planēs tę̄ alētheią dia tēs ontōs pisteōs exestēkōs, autos de alēthōs oiden heauton, ouch, ho phasin ekeinoi, mainomenon, alla tēs astatou kai alloiōtēs peri tēn pantodapē tēs planēs poikilian phthoras dia tēs haplēs kai aei hōsautōs echousēs alētheias ēleutherōmenon.
It escapes them, as is likely, that he has gone out of error into the truth through true faith; but he himself truly knows himself, not raving, as they say, but set free, through the simple truth that is always the same, from the unstable and changeable corruption that goes with the manifold variety of error.
Notes and citation
Summary: The believer, thought mad by others, knows he has been freed from error by the one unchanging truth.
- Preserved in the anthology of John of Damascus (Sacra Parallela). Otto's Latin note, which leaked into the digital text after the fragment, has been removed. “Gone out” renders ἐξεστηκώς, which also means “out of his mind”: a play on the charge that he is raving. Genuineness uncertain.
Notes on the original text
- Digital text corrected (OCR slip; the editor's Latin note and stray marks removed): “ανθάνει → Λανθάνει; ὕντως → ὄντως; ἀλλοιωτῆς regi → ἀλλοιωτῆς περὶ; ἐχούσης ἀληθείας : ἡλευθερωμένον. τοῦ. Putavit autem V. D., quo- prius (Δυσαναβ. ... κακῶν) 8. cum Iebbius (l.c. p. 406 &.) facit, Iustino, posterius( Ei... γαστρός) ea in Apol. IL c.1 post τὸ καλὸν S. Nilo aftribuitur. Prius est ὁρμῆσαι esse inserenda, Sed vide → ἐχούσης ἀληθείας ἠλευθερωμένον..
Cite (SBL): Justin, Frag. 12 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 13
13Otto, CorpApol 3 3
Τὸ εὖ πράττειν ἡγοῦμαι, ὦ ἄνδρες, οὐκ ἄλλο τι εἶναι ἢ τὸ κατὰ ἀλήθειαν ζῆν τὸ δὲ εὑ ζῆν ἢ κατὰ ἀλήθειαν οὐκ ἄνευ τοῦ κατανοῆσαι τὴν τῶν πραγμάτων φύσιν.
To eu prattein hēgoumai, ō andres, ouk allo ti einai ē to kata alētheian zēn to de heu zēn ē kata alētheian ouk aneu tou katanoēsai tēn tōn pragmatōn physin.
To do well, men, I think is nothing other than to live according to truth; and to live well, that is, according to truth, is not possible without understanding the nature of things.
Notes and citation
Summary: Living well means living by the truth, which requires understanding the nature of things.
- Preserved in the anthology of John of Damascus (Sacra Parallela), which ascribes it to “the fifth part of his Apology”; it is not in the surviving Apologies. Genuineness uncertain.
Notes on the original text
- Digital text corrected (OCR slip): ovx → οὐκ; κατανοῦσαι → κατανοῆσαι.
Topics: Ethics
Cite (SBL): Justin, Frag. 13 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 14
14Otto, CorpApol 3 3
Ἢ τοῦ διδασκάλου ἀπειρία ἀπολλύει τοὺς μαθητευομένους, καὶ ἡ τῶν μαθητευομένων ἀμέλεια κίνδυνον φέρει τῷ διδασκάλῳ, καὶ μάλιστα ὅταν παρὰ τὴν αὐτοῦ ἀνεπιστημοσύνην ῥᾴθυμοι εἶεν ἐκεῖνοι.
Ē tou didaskalou apeiria apollyei tous mathēteuomenous, kai hē tōn mathēteuomenōn ameleia kindynon pherei tǭ didaskalǭ, kai malista hotan para tēn autou anepistēmosynēn rhąthymoi eien ekeinoi.
The inexperience of the teacher destroys the learners, and the negligence of the learners brings danger to the teacher, especially when they are careless because of his lack of knowledge.
Notes and citation
Summary: An unskilled teacher ruins his pupils, and careless pupils endanger their teacher.
- Genuineness uncertain.
Notes on the original text
- Digital text corrected (OCR slip): διδασχάλου → διδασκάλου; μαθητευομέ- vov, xai 1) τῶν → μαθητευομένους, καὶ ἡ τῶν; ὁᾷθυμοι → ῥᾴθυμοι.
Cite (SBL): Justin, Frag. 14 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 15
15Otto, CorpApol 3 3
Τὸ ὑποπεσεῖν καὶ παραχωρῆσαι τοῖς πάθεσιν ἐσχάτη δουλεία, ὥσπερ τὸ κρατεῖν τούτων ἐλευθερία μόνη.
To hypopesein kai parachōrēsai tois pathesin eschatē douleia, hōsper to kratein toutōn eleutheria monē.
To give in and yield to the passions is the utmost slavery, just as to master them is the only freedom.
Notes and citation
Summary: Yielding to the passions is slavery; mastering them is freedom.
- Preserved in the anthology of Antonius Melissa. Genuineness uncertain.
Topics: Ethics
Cite (SBL): Justin, Frag. 15 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 16
16Otto, CorpApol 3 3
Μεγίστου ὄντος ἀγαθοῦ τὸ μὴ ἁμαρτάνειν, δεύτερον ἀγαθὸν τὸ δικαιωθῆναι ὅστις δὲ πολὺν χρόνον ἀδικῶν ἀκόλαστος μένει, τοῦτον δεῖ νομίζειν τὸν ἀτυχέστατον.
Megistou ontos agathou to mē hamartanein, deuteron agathon to dikaiōthēnai hostis de polyn chronon adikōn akolastos menei, touton dei nomizein ton atychestaton.
Since not sinning is the greatest good, the second good is to be set right by punishment; but whoever does wrong for a long time and remains unpunished must be thought the most unfortunate of all.
Notes and citation
Summary: Not sinning is best, being punished is second best, and the unpunished wrongdoer is most wretched.
- Preserved in the anthology of Antonius Melissa. “To be set right by punishment” renders δικαιωθῆναι, here in its classical sense “to be punished” (not “justified” in Paul's sense). The thought is Plato's (Gorgias 478c–479e). Genuineness uncertain.
Notes on the original text
- Digital text corrected (stray mark): ἹΜεγίστου → Μεγίστου.
Extrabiblical texts: Plato, Gorg. 478c–479e (Plato (works); echo)
Topics: Ethics
Cite (SBL): Justin, Frag. 16 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 17
17Otto, CorpApol 3 3
Ἀνάγκη ἀπειρίᾳ καὶ κακίᾳ ἡνιόχου τὰ ὑπεζευγμένα κατὰ κρημνῶν φέρεσθαι, ὥσπερ ἐμπειρίᾳ καὶ ἀρετῇ διασώζεσθαι.
Anankē apeirią kai kakią hēniochou ta hypezeugmena kata krēmnōn pheresthai, hōsper empeirią kai aretę̄ diasōzesthai.
Through the inexperience and badness of a charioteer the yoked horses are bound to be carried over cliffs, just as by his experience and virtue they are kept safe.
Notes and citation
Summary: As a charioteer's skill or failure decides his team's fate, so with the guide of a life.
- Preserved in the anthology of Antonius Melissa. The image recalls Plato's charioteer (Phaedrus 246a–248b). Genuineness uncertain.
Extrabiblical texts: Plato, Phaedr. 246a–248b (Plato (works); echo)
Cite (SBL): Justin, Frag. 17 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 18
18Otto, CorpApol 3 3
Τέλος τῷ φιλοσοφοῦντι ἣ πρὸς θεὸν ὁμοίωσις κατὰ τὸ δυνατόν.
Telos tǭ philosophounti hē pros theon homoiōsis kata to dynaton.
The goal for one who pursues philosophy is likeness to God, as far as possible.
Notes and citation
Summary: The aim of philosophy is likeness to God.
- Preserved in the anthology of Antonius Melissa. The phrase is Plato's (Theaetetus 176b). Genuineness uncertain.
Notes on the original text
- Digital text corrected (OCR slip): 960v → θεὸν.
Extrabiblical texts: Plato, Tht. 176b (Plato (works); quotation)
Cite (SBL): Justin, Frag. 18 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 19
19Otto, CorpApol 3 3
Οὔτε στενοχωρία παρὰ θεῷ οὔτε ἀναρίθμητόν τι.
Oute stenochōria para theǭ oute anarithmēton ti.
With God there is neither lack of room nor anything beyond number.
Notes and citation
Summary: Nothing is too cramped or too numerous for God.
- Preserved in a manuscript collection under Justin's name. “Beyond number” renders ἀναρίθμητον; the older English translation (ANF 1) renders “nothing that is not absolutely perfect,” apparently from a different reading. Otto compares a sentence printed in the digital text at the end of fragment 20: “God does all things in measure and order, and with him nothing is without measure, since nothing is beyond number.” Genuineness uncertain.
Cite (SBL): Justin, Frag. 19 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.
Chapter 20
20Otto, CorpApol 3 3
Οὐ περὶ ἐθνῶν ἀλλοφύλων φησίν, ἀλλὰ περὶ !vo? συμφωνοῦντος τοῖς ἔθνεσιν κατὰ τὸ εἰρημένον ὑπὸ Ἱερεμίου Πικρόν σοι τὸ καταλιπεῖν ἐμέ, λέγει κύριος ὁ θεός σου, ὅτι ἀπ αἰῶνος συνέτριψας ζυγόν σου καὶ διέῤῥηξας τοὺς δεσμούς σου καὶ εἶπας Οὐ δουλεύσω ἀλλὰ πορεύσομαι ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου, καὶ ἐκεῖ διάλυθήσομαι ἐν τῇ πορνείᾳ μου.
Ou peri ethnōn allophylōn phēsin, alla peri !vo? symphōnountos tois ethnesin kata to eirēmenon hypo Hieremiou Pikron soi to katalipein eme, legei kyrios ho theos sou, hoti ap aiōnos synetripsas zygon sou kai dierrhēxas tous desmous sou kai eipas Ou douleusō alla poreusomai epi pan oros hypsēlon kai hypokatō pantos xylou, kai ekei dialythēsomai en tę̄ porneią mou.
He speaks not about foreign nations, but about the people that agrees with the nations, according to what was said by Jeremiah: “It is bitter for you to have forsaken me, says the Lord your God; for from of old you broke your yoke and burst your bonds and said, I will not serve, but I will go upon every high mountain and under every tree, and there I will be dissolved in my sexual immorality.”
Jer 2:19–20 (quotation, high confidence)
Notes and citation
Summary: A fragment explains a prophecy as directed at Israel acting like the nations, citing Jeremiah's charge of idolatry.
- The quotation is Jer 2:19–20; the Septuagint reads διαχυθήσομαι (“I will sprawl”) where this text has διαλυθήσομαι (“I will be dissolved”). The word for “people” is garbled in the digital text and is translated by sense. The digital text ends with a heading, “Of Saint Justin, from the work against the Jews,” Otto's note comparing Dialogue with Trypho 127, and a sentence that belongs with fragment 19; these have been removed. Genuineness uncertain.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; the source heading and the editor's note removed; stray letters; stray mark): Πιχρόν → Πικρόν; κύριος 90 θεός → κύριος ὁ θεός; Ort ἀπ → ὅτι ἀπ; “τοὺς δεσμούς → τοὺς δεσμούς; δουλεύσω Go ἀλλὰ → δουλεύσω ἀλλὰ; ὕρος → ὄρος; πορνδέᾳ μου. (τοῦ ἁγίου ἰουστίνου ἐκ τοῦ πρὸς ἰουδαίους — coll. Dial.:c. 127. c. 4. $. 2: “Ἄπαντα μέτρῳ καὶ τάἕξει ὁ θεὸς ποιεῖ, xol μηδὲν ἄμετρον παρ᾽ αὐτῷ, ὅτι μηδὲν ἀναρέθμητον. → πορνείᾳ μου..
Cite (SBL): Justin, Frag. 20 (Otto, CorpApol 3 3; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-fragmenta/3/#p-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek in Otto, Corpus apologetarum 3 (3rd ed., 1879), OCR slips and leaked notes corrected by logged corrections; compared afterwards with ANF 1.