Dialogue with Trypho 121.1–130.4
Greek text: Archambault (Greek text: G. Archambault, Justin: Dialogue avec Tryphon (Paris, 1909), digitized by the Perseus Digital Library and published by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 1 (1885).
Chapter 121
121.1Archambault 2:222
Καὶ ἡσυχίαν ἀγόντων αὐτῶν ἐπέφερον· Διὰ Δαυῒδ περὶ τούτου λέγων τοῦ Χριστοῦ, ὦ φίλοι, οὐκέτι ἐν τῷ σπέρματι αὐτοῦ εἶπεν εὐλογηθήσεσθαι τὰ ἔθνη, ἀλλὰ ἐν αὐτῷ. Οὕτω δὲ ἐκεῖ ἐστι· Τὸ ὄνομα αὐτοῦ εἰς τὸν αἰῶνα, ὑπὲρ τὸν ἥλιον ἀνατελεῖ· καὶ ἐνευλογηθήσονται ἐν αὐτῷ πάντα τὰ ἔθνη. Εἰ δὲ ἐν τῷ Χριστῷ εὐλογεῖται τὰ ἔθνη πάντα, καὶ ἐκ πάντων τῶν ἐθνῶν ἐπὶ τοῦτον πιστεύομεν, καὶ αὐτός ἐστιν ὁ Χριστός, καὶ ἡμεῖς οἱ διʼ αὐτοῦ εὐλογημένοι.
Kai hēsychian agontōn autōn epepheron; Dia Dauïd peri toutou legōn tou Christou, ō philoi, ouketi en tǭ spermati autou eipen eulogēthēsesthai ta ethnē, alla en autǭ. Houtō de ekei esti; To onoma autou eis ton aiōna, hyper ton hēlion anatelei; kai eneulogēthēsontai en autǭ panta ta ethnē. Ei de en tǭ Christǭ eulogeitai ta ethnē panta, kai ek pantōn tōn ethnōn epi touton pisteuomen, kai autos estin ho Christos, kai hēmeis hoi diʼ autou eulogēmenoi.
And as they kept silence I went on: “Speaking through David about this Christ, friends, he no longer said that the nations would be blessed in his seed, but in him. It runs thus there: ‘His name is forever; it shall rise above the sun; and all the nations shall be blessed in him.’ But if all the nations are blessed in Christ, and we from all the nations believe in him, then he is the Christ, and we are those blessed through him.
Ps 72:17 (71:17 LXX) (quotation, high confidence)
Notes and citation
Summary: The nations are blessed in Christ himself (Ps 72:17).
Topics: Christology
Cite (SBL): Justin, Dial. 121.1 (Archambault 2:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-121-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
121.2Archambault 2:222–224
Τὸν μὲν ἥλιον ὁ θεὸς ἐδεδώκει πρότερον εἰς τὸ προσκυνεῖν αὐτόν, ὡς γέγραπται, καὶ οὐδένα οὐδέποτε ἰδεῖν ἔστιν ὑπομείναντα διὰ τὴν πρὸς τὸν ἥλιον πίστιν ἀποθανεῖν· διὰ δὲ τὸ ὄνομα τοῦ Ἰησοῦ ἐκ παντὸς γένους ἀνθρώπων καὶ ὑπομείναντας καὶ ὑπομένοντας πάντα πάσχειν ὑπὲρ τοῦ μὴ ἀρνήσασθαι αὐτὸν ἰδεῖν ἔστι. Πυρωδέστερος γὰρ αὐτοῦ ὁ τῆς ἀληθείας καὶ σοφίας λόγος καὶ φωτεινότερος μᾶλλον τῶν ἡλίου δυνάμεών ἐστι, καὶ εἰς τὰ βάθη τῆς καρδίας καὶ τοῦ νοῦ εἰσδύνων. Ὅθεν καὶ ὁ λόγος ἔφη· Ὑπὲρ τὸν ἥλιον ἀνατελεῖ τὸ ὄνομα αὐτοῦ. Καὶ πάλιν Ἀνατολὴ ὄνομα αὐτοῦ Ζαχαρίας φησί. Καὶ περὶ τοῦ αὐτοῦ λέγων εἶπεν, ὅτι Κόψονται φυλὴ κατὰ φυλήν.
Ton men hēlion ho theos ededōkei proteron eis to proskynein auton, hōs gegraptai, kai oudena oudepote idein estin hypomeinanta dia tēn pros ton hēlion pistin apothanein; dia de to onoma tou Iēsou ek pantos genous anthrōpōn kai hypomeinantas kai hypomenontas panta paschein hyper tou mē arnēsasthai auton idein esti. Pyrōdesteros gar autou ho tēs alētheias kai sophias logos kai phōteinoteros mallon tōn hēliou dynameōn esti, kai eis ta bathē tēs kardias kai tou nou eisdynōn. Hothen kai ho logos ephē; Hyper ton hēlion anatelei to onoma autou. Kai palin Anatolē onoma autou Zacharias phēsi. Kai peri tou autou legōn eipen, hoti Kopsontai phylē kata phylēn.
“God had formerly given the sun to be worshiped, as it is written, and no one can ever be seen to have endured to die for faith in the sun; but one can see men of every race who have endured and endure to suffer anything rather than deny Jesus because of his name. For the word of his truth and wisdom is more fiery and more luminous than the powers of the sun, and penetrates to the depths of the heart and the mind. Hence the word said: ‘His name shall rise above the sun.’ And again Zechariah says: ‘The East is his name.’ And speaking of the same one, he said: ‘They shall mourn tribe by tribe.’
Deut 4:19 (allusion, high confidence) · Ps 72:17 (71:17 LXX) (quotation, high confidence) · Zech 6:12 (quotation, high confidence) · Zech 12:12 (quotation, high confidence) · Heb 4:12 (echo, medium confidence)
Notes and citation
Summary: No one dies for the sun, but many die for Christ's name, which shines brighter than the sun.
Topics: Martyrdom, Christology
Cite (SBL): Justin, Dial. 121.2 (Archambault 2:222–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-121-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
121.3Archambault 2:224
Εἰ δὲ ἐν τῇ ἀτίμῳ καὶ ἀειδεῖ καὶ ἐξουθενημένῃ πρώτῃ παρουσίᾳ αὐτοῦ τοσοῦτον ἔλαμψε καὶ ἴσχυσεν, ὡς ἐν μηδενὶ γένει ἀγνοεῖσθαι αὐτὸν καὶ ἀπὸ παντὸς μετάνοιαν πεποιῆσθαι ἀπὸ τῆς παλαιᾶς κακῆς ἑκάστου γένους πολιτείας, ὥστε καὶ τὰ δαιμόνια ὑποτάσσεσθαι αὐτοῦ τῷ ὀνόματι καὶ πάσας τὰς ἀρχὰς καὶ τὰς βασιλείας τούτου τὸ ὄνομα παρὰ πάντας τοὺς ἀποθανόντας δεδοικέναι, οὐκ ἐκ παντὸς τρόπου ἐν τῇ ἐνδόξῳ αὐτοῦ παρουσίᾳ καταλύσει πάντας τοὺς μισήσαντας αὐτὸν καὶ τοὺς αὐτοῦ ἀδίκως ἀποστάντας, τοὺς δὲ ἰδίους ἀναπαύσει, ἀποδιδοὺς αὐτοῖς τὰ προσδοκώμενα πάντα;
Ei de en tę̄ atimǭ kai aeidei kai exouthenēmenę̄ prōtę̄ parousią autou tosouton elampse kai ischysen, hōs en mēdeni genei agnoeisthai auton kai apo pantos metanoian pepoiēsthai apo tēs palaias kakēs hekastou genous politeias, hōste kai ta daimonia hypotassesthai autou tǭ onomati kai pasas tas archas kai tas basileias toutou to onoma para pantas tous apothanontas dedoikenai, ouk ek pantos tropou en tę̄ endoxǭ autou parousią katalysei pantas tous misēsantas auton kai tous autou adikōs apostantas, tous de idious anapausei, apodidous autois ta prosdokōmena panta?
“But if in his first coming, without honor and form and despised, he shone and prevailed so much that he is unknown in no race, and repentance from the old evil way of life of every race has been made by all, so that even the demons are subject to his name, and all principalities and kingdoms fear his name more than all the dead, will he not in every way at his glorious coming destroy all who have hated him and unjustly departed from him, and give rest to his own, rendering to them all they expect?
Notes and citation
Summary: If Christ's humble first coming was so powerful, his glorious return will be far more so.
Topics: Eschatology, Christology
Cite (SBL): Justin, Dial. 121.3 (Archambault 2:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-121-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
121.4Archambault 2:224
Ἡμῖν οὖν ἐδόθη καὶ ἀκοῦσαι καὶ συνεῖναι καὶ σωθῆναι διὰ τούτου τοῦ Χριστοῦ καὶ τὰ τοῦ πατρὸς ἐπιγνῶναι πάντα. Διὰ τοῦτο ἔλεγε πρὸς αὐτόν· Μέγα σοί ἐστι τοῦ κληθῆναί σε παῖδά μου, τοῦ στῆσαι τὰς φυλὰς τοῦ Ἰακὼβ καὶ τὰς διασπορὰς τοῦ Ἰσραὴλ ἐπιστρέψαι. Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν αὐτῶν ἕως ἐσχάτου τῆς γῆς.
Hēmin oun edothē kai akousai kai syneinai kai sōthēnai dia toutou tou Christou kai ta tou patros epignōnai panta. Dia touto elege pros auton; Mega soi esti tou klēthēnai se paida mou, tou stēsai tas phylas tou Iakōb kai tas diasporas tou Israēl epistrepsai. Tetheika se eis phōs ethnōn, tou einai se eis sōtērian autōn heōs eschatou tēs gēs.
“To us, then, it has been given to hear and to understand and to be saved through this Christ, and to know all the things of the Father. That is why he said to him: ‘It is a great thing for you to be called my servant, to raise up the tribes of Jacob and to turn back the dispersion of Israel. I have set you for a light of the nations, that you may be for their salvation to the end of the earth.’
Isa 49:6 (quotation, high confidence)
Notes and citation
Summary: Isa 49:6.
Topics: Christology
Cite (SBL): Justin, Dial. 121.4 (Archambault 2:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-121-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 122
122.1Archambault 2:224–226
Ταῦτα ὑμεῖς μὲν εἰς τὸν γηόραν καὶ τοὺς προσηλύτους εἰρῆσθαι νομίζετε, τῷ ὄντι δὲ εἰς ἡμᾶς εἴρηται τοὺς διὰ Ἰησοῦ πεφωτισμένους. Ἦ γὰρ ἂν κἀκείνοις ἐμαρτύρει ὁ Χριστός· νῦν δὲ διπλότερον υἱοὶ γεέννης, ὡς αὐτὸς εἶπε, γίνεσθε. Οὐ πρὸς ἐκείνους οὖν οὐδὲ τὰ διὰ τῶν προφητῶν εἰρημένα λέλεκται, ἀλλὰ πρὸς ἡμᾶς, περὶ ὧν ὁ λόγος λέγει· Ἄξω ἐν ὁδῷ τυφλοὺς ἣν οὐκ ἔγνωσαν, καὶ τρίβους οὓς οὐκ ᾔδεισαν πατήσουσι. Κἀγὼ μάρτυς, λέγει κύριος ὁ θεός, καὶ ὁ παῖς μου ὃν ἐξελεξάμην.
Tauta hymeis men eis ton gēoran kai tous prosēlytous eirēsthai nomizete, tǭ onti de eis hēmas eirētai tous dia Iēsou pephōtismenous. Ē gar an kakeinois emartyrei ho Christos; nyn de diploteron huioi geennēs, hōs autos eipe, ginesthe. Ou pros ekeinous oun oude ta dia tōn prophētōn eirēmena lelektai, alla pros hēmas, peri hōn ho logos legei; Axō en hodǭ typhlous hēn ouk egnōsan, kai tribous hous ouk ę̄deisan patēsousi. Kagō martys, legei kyrios ho theos, kai ho pais mou hon exelexamēn.
“You think that these words were spoken of the sojourner and the proselytes, but in fact they were spoken of us who have been illuminated through Jesus. For otherwise Christ would have borne witness to them too; but now you become twice as much sons of Gehenna, as he himself said. It was not to them, then, that the words of the prophets were spoken, but to us, of whom the word says: ‘I will lead the blind in a way they did not know, and they shall tread paths they did not know. And I am witness, says the Lord God, and my servant whom I have chosen.’
Matt 23:15 (allusion, high confidence) · Isa 42:16 (quotation, high confidence) · Isa 43:10 (quotation, high confidence)
Notes and citation
Summary: The prophecies of light for the nations refer to Christians, not proselytes.
- “Sojourner” (γηόρας): an Aramaic loanword for a resident alien or proselyte, used in the LXX of Isa 14:1.
Topics: Baptism
Cite (SBL): Justin, Dial. 122.1 (Archambault 2:224–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-122-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
122.2Archambault 2:226–228
Τίσιν οὖν μαρτυρεῖ ὁ Χριστός; Δῆλον ὡς τοῖς πεπιστευκόσιν. Οἱ δὲ προσήλυτοι οὐ μόνον οὐ πιστεύουσιν, ἀλλὰ διπλότερον ὑμῶν βλασφημοῦσιν εἰς τὸ ὄνομα αὐτοῦ, καὶ ἡμᾶς τοὺς εἰς ἐκεῖνον πιστεύοντας καὶ φονεύειν καὶ αἰκίζειν βούλονται· κατὰ πάντα γὰρ ὑμῖν ἐξομοιοῦσθαι σπεύδουσι.
Tisin oun martyrei ho Christos? Dēlon hōs tois pepisteukosin. Hoi de prosēlytoi ou monon ou pisteuousin, alla diploteron hymōn blasphēmousin eis to onoma autou, kai hēmas tous eis ekeinon pisteuontas kai phoneuein kai aikizein boulontai; kata panta gar hymin exomoiousthai speudousi.
“To whom, then, does Christ bear witness? Clearly to those who have believed. But the proselytes not only do not believe, but blaspheme his name twice as much as you, and wish to kill and torture us who believe in him; for they hasten to become like you in everything.
Notes and citation
Summary: Proselytes to Judaism are even more hostile to Christians.
Topics: Persecution
Cite (SBL): Justin, Dial. 122.2 (Archambault 2:226–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-122-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
122.3Archambault 2:228
Καὶ πάλιν ἐν ἄλλοις βοᾷ· Ἐγὼ κύριος ἐκάλεσά σε τῇ δικαιοσύνῃ, καὶ κρατήσω τῆς χειρός σου καὶ ἰσχύσω σε, καὶ θήσω σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, ἀνοῖξαι ὀφθαλμοὺς τυφλῶν, ἐξαγαγεῖν ἐκ δεσμῶν πεπεδημένους. Ἐπεὶ καὶ ταῦτα, ὦ ἄνδρες, πρὸς τὸν Χριστὸν καὶ περὶ τῶν ἐθνῶν τῶν πεφωτισμένων εἴρηται. Ἢ πάλιν ὑμεῖς ἐρεῖτε· Πρὸς τὸν νόμον λέγει καὶ τοὺς προσηλύτους ταῦτα;
Kai palin en allois boą; Egō kyrios ekalesa se tę̄ dikaiosynę̄, kai kratēsō tēs cheiros sou kai ischysō se, kai thēsō se eis diathēkēn genous, eis phōs ethnōn, anoixai ophthalmous typhlōn, exagagein ek desmōn pepedēmenous. Epei kai tauta, ō andres, pros ton Christon kai peri tōn ethnōn tōn pephōtismenōn eirētai. Ē palin hymeis ereite; Pros ton nomon legei kai tous prosēlytous tauta?
“And again he cries in other words: ‘I the Lord have called you in righteousness, and I will hold your hand and strengthen you, and I will set you for a covenant of the race, for a light of the nations, to open the eyes of the blind, to bring out those who are bound from their bonds.’ For these words too, sirs, were spoken to Christ and about the nations who have been illuminated. Or will you say again, ‘He is speaking to the law and to the proselytes’?”
Isa 42:6 (quotation, high confidence) · Isa 42:7 (quotation, high confidence)
Notes and citation
Summary: Isa 42:6–7 refers to Christ and the illuminated nations.
Cite (SBL): Justin, Dial. 122.3 (Archambault 2:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-122-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
122.4Archambault 2:228
Καὶ ὥσπερ ἐν θεάτρῳ ἀνέκραγόν τινες τῶν τῇ δευτέρᾳ ἀφιγμένων· Ἀλλὰ τί; Οὐ πρὸς τὸν νόμον λέγει καὶ τοὺς φωτιζομένους ὑπʼ αὐτοῦ; Οὗτοι δέ εἰσιν οἱ προσήλυτοι.
Kai hōsper en theatrǭ anekragon tines tōn tę̄ deuterą aphigmenōn; Alla ti? Ou pros ton nomon legei kai tous phōtizomenous hypʼ autou? Houtoi de eisin hoi prosēlytoi.
And some of those who had come on the second day cried out as in a theater: “But what? Is he not speaking to the law and to those illuminated by it? And these are the proselytes.”
Notes and citation
Summary: Some of the listeners protest.
Cite (SBL): Justin, Dial. 122.4 (Archambault 2:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-122-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
122.5Archambault 2:228
Οὔκ, ἔφην, ἀπιδὼν πρὸς τὸν Τρύφωνα. Ἐπεὶ εἰ νόμος εἶχε τὸ φωτίζειν τὰ ἔθνη καὶ τοὺς ἔχοντας αὐτόν, τίς χρεία καινῆς διαθήκης; Ἐπεὶ δὲ καινὴν διαθήκην καὶ νόμον αἰώνιον καὶ πρόσταγμα ὁ θεὸς προεκήρυσσε πέμψειν, οὐχὶ τὸν παλαιὸν νόμον ἀκουσόμεθα καὶ τοὺς προσηλύτους αὐτοῦ, ἀλλὰ τὸν Χριστὸν καὶ τοὺς προσηλύτους αὐτοῦ, ἡμᾶς τὰ ἔθνη, οὓς ἐφώτισεν, ὥς πού φησιν· Οὕτω λέγει κύριος· Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι, καὶ ἔδωκά σε εἰς διαθήκην ἐθνῶν, τοῦ καταστῆσαι τὴν γῆν καὶ κληρονομίαν κληρονομῆσαι ἐρήμους.
Ouk, ephēn, apidōn pros ton Tryphōna. Epei ei nomos eiche to phōtizein ta ethnē kai tous echontas auton, tis chreia kainēs diathēkēs? Epei de kainēn diathēkēn kai nomon aiōnion kai prostagma ho theos proekērysse pempsein, ouchi ton palaion nomon akousometha kai tous prosēlytous autou, alla ton Christon kai tous prosēlytous autou, hēmas ta ethnē, hous ephōtisen, hōs pou phēsin; Houtō legei kyrios; Kairǭ dektǭ epēkousa sou, kai en hēmerą sōtērias eboēthēsa soi, kai edōka se eis diathēkēn ethnōn, tou katastēsai tēn gēn kai klēronomian klēronomēsai erēmous.
“No,” I said, looking at Trypho. “For if the law were able to illuminate the nations and those who have it, what need would there be of a new covenant? But since God proclaimed beforehand that he would send a new covenant and an eternal law and ordinance, we shall not understand the old law and its proselytes, but Christ and his proselytes, us the nations, whom he has illuminated; as he says somewhere: ‘Thus says the Lord: In an acceptable time I have heard you, and in a day of salvation I have helped you, and I have given you for a covenant of the nations, to establish the earth and to inherit desolate inheritances.’
Isa 49:8 (quotation, high confidence) · Jer 31:31 (38:31 LXX) (allusion, medium confidence)
Notes and citation
Summary: If the law could illuminate, no new covenant would be needed; Christ gives light to the nations.
Cite (SBL): Justin, Dial. 122.5 (Archambault 2:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-122-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
122.6Archambault 2:228–230
Τίς οὖν ἡ κληρονομία τοῦ Χριστοῦ; Οὐχὶ τὰ ἔθνη; Τίς ἡ διαθήκη τοῦ θεοῦ; Οὐχ ὁ Χριστός; Ὡς καὶ ἀλλαχοῦ φησιν· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε· αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.
Tis oun hē klēronomia tou Christou? Ouchi ta ethnē? Tis hē diathēkē tou theou? Ouch ho Christos? Hōs kai allachou phēsin; Huios mou ei sy, egō sēmeron gegennēka se; aitēsai parʼ emou, kai dōsō soi ethnē tēn klēronomian sou, kai tēn kataschesin sou ta perata tēs gēs.
“What, then, is the inheritance of Christ? Is it not the nations? What is the covenant of God? Is it not Christ? As he says elsewhere: ‘You are my Son; today I have begotten you; ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.’
Ps 2:7 (quotation, high confidence) · Ps 2:8 (quotation, high confidence)
Notes and citation
Summary: The nations are Christ's inheritance; Christ is God's covenant.
Topics: Christology
Cite (SBL): Justin, Dial. 122.6 (Archambault 2:228–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-122-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 123
123.1Archambault 2:230
Ὡς οὖν πάντα ταῦτα εἴρηται πρὸς τὸν Χριστὸν καὶ τὰ ἔθνη, οὕτως κἀκεῖνα εἰρῆσθαι νομίζετε. Οὐδὲν γὰρ χρῄζουσιν οἱ προσήλυτοι διαθήκης, εἰ, ἑνὸς καὶ τοῦ αὐτοῦ πᾶσι τοῖς περιτεμνομένοις κειμένου νόμου, περὶ ἐκείνων οὕτως ἡ γραφὴ λέγει· Καὶ προστεθήσεται καὶ ὁ γηόρας πρὸς αὐτούς, καὶ προστεθήσεται πρὸς τὸν οἶκον Ἰακώβ. Καὶ ὅτι μὲν προσήλυτος ὁ περιτεμνόμενος εἰς τὸ τῷ λαῷ προσκεχωρηκέναι ἐστὶν ὡς αὐτόχθων, ἡμεῖς δὲ λαὸς κεκλῆσθαι ἠξιωμένοι ὁμοίως ἔθνος ἐσμὲν διὰ τὸ ἀπερίτμητοι εἶναι.
Hōs oun panta tauta eirētai pros ton Christon kai ta ethnē, houtōs kakeina eirēsthai nomizete. Ouden gar chrę̄zousin hoi prosēlytoi diathēkēs, ei, henos kai tou autou pasi tois peritemnomenois keimenou nomou, peri ekeinōn houtōs hē graphē legei; Kai prostethēsetai kai ho gēoras pros autous, kai prostethēsetai pros ton oikon Iakōb. Kai hoti men prosēlytos ho peritemnomenos eis to tǭ laǭ proskechōrēkenai estin hōs autochthōn, hēmeis de laos keklēsthai ēxiōmenoi homoiōs ethnos esmen dia to aperitmētoi einai.
“As, then, all these things were spoken to Christ and the nations, so you are to think those words were spoken too. For the proselytes have no need of a covenant, if, one and the same law being laid down for all who are circumcised, the Scripture speaks of them thus: ‘And the sojourner shall be added to them, and shall be added to the house of Jacob.’ And the proselyte who is circumcised, to join the people, is like a native; but we, who have been counted worthy to be called a people, are likewise a nation because we are uncircumcised.
Isa 14:1 (quotation, high confidence)
Notes and citation
Summary: Proselytes join Israel under the same law; Christians are the new people from the nations.
Notes on the original text
- Digital text corrected (punctuation slip in the digital text): νομίζετε, Οὐδὲν γὰρ → νομίζετε. Οὐδὲν γὰρ.
Cite (SBL): Justin, Dial. 123.1 (Archambault 2:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.2Archambault 2:230
Πρὸς δὲ καὶ γελοῖόν ἐστιν ἡγεῖσθαι ὑμᾶς τῶν μὲν προσηλύτων αὐτῶν ἀνεῷχθαι τὰ ὄμματα, ὑμῶν δὲ οὔ, καὶ ὑμᾶς μὲν ἀκούειν τυφλοὺς καὶ κωφούς, ἐκείνους δὲ πεφωτισμένους. Καὶ ἔτι γελοιότερον ἀποβήσεται ὑμῖν τὸ πρᾶγμα, εἰ τὸν νόμον τοῖς ἔθνεσι δεδόσθαι φήσετε, ὑμεῖς δὲ οὐκ ἐκεῖνον τὸν νόμον ἔγνωτε.
Pros de kai geloion estin hēgeisthai hymas tōn men prosēlytōn autōn aneǭchthai ta ommata, hymōn de ou, kai hymas men akouein typhlous kai kōphous, ekeinous de pephōtismenous. Kai eti geloioteron apobēsetai hymin to pragma, ei ton nomon tois ethnesi dedosthai phēsete, hymeis de ouk ekeinon ton nomon egnōte.
“Besides, it is ridiculous for you to think that the eyes of your proselytes have been opened, but not yours, and that you are addressed as blind and deaf, but they as illuminated. And the matter will turn out still more ridiculous for you, if you say that the law has been given to the nations, but you have not known that law.
Notes and citation
Summary: It would be absurd for proselytes to see while Israel remains blind.
Cite (SBL): Justin, Dial. 123.2 (Archambault 2:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.3Archambault 2:230–232
Ηὐλαβεῖσθε γὰρ ἂν τὴν τοῦ θεοῦ ὀργήν, καὶ υἱοὶ ἄνομοι καὶ ῥεμβεύοντες οὐκ ἂν ἦτε, δυσωπούμενοι ἀκούειν ἑκάστοτε λέγοντος αὐτοῦ· Υἱοί, οἷς οὐκ ἔστι πίστις ἐν αὐτοῖς· καί· Τίς τυφλὸς ἀλλʼ ἢ οἱ παῖδές μου, καὶ κωφὸς ἀλλʼ ἢ οἱ κυριεύοντες αὐτῶν; Καὶ ἐτυφλώθησαν οἱ δοῦλοι τοῦ θεοῦ. Εἴδετε πολλάκις, καὶ οὐκ ἐφυλάξασθε· ἀνεῳγμένα τὰ ὦτα ὑμῶν, καὶ οὐκ ἠκούσατε;
Ēulabeisthe gar an tēn tou theou orgēn, kai huioi anomoi kai rhembeuontes ouk an ēte, dysōpoumenoi akouein hekastote legontos autou; Huioi, hois ouk esti pistis en autois; kai; Tis typhlos allʼ ē hoi paides mou, kai kōphos allʼ ē hoi kyrieuontes autōn? Kai etyphlōthēsan hoi douloi tou theou. Eidete pollakis, kai ouk ephylaxasthe; aneǭgmena ta ōta hymōn, kai ouk ēkousate?
“For you would have feared the wrath of God, and would not be lawless and wandering sons, being shamed at hearing him say each time: ‘Sons in whom there is no faith’; and, ‘Who is blind but my servants, and deaf but those who rule over them? And the servants of God have become blind. You have seen often, and have not kept watch; your ears are open, and you have not heard.’
Deut 32:20 (quotation, high confidence) · Isa 42:19 (quotation, high confidence) · Isa 42:20 (quotation, high confidence)
Notes and citation
Summary: Deut 32:20 and Isa 42:19–20.
Cite (SBL): Justin, Dial. 123.3 (Archambault 2:230–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.4Archambault 2:232
Ἢ καλὸς ὑμῶν ὁ ἔπαινος τοῦ θεοῦ, καὶ θεοῦ μαρτυρία δούλοις πρέπουσα; Οὐκ αἰσχύνεσθε πολλάκις ταὐτὰ ἀκούοντες, οὐδʼ ἀπειλοῦντος τοῦ θεοῦ φρίσσετε, ἀλλʼ ἦ λαὸς μωρὸς καὶ σκληροκάρδιός ἐστε. Διὰ τοῦτο ἰδοὺ προσθήσω τοῦ μεταθεῖναι τὸν λαὸν τοῦτον, λέγει κύριος, καὶ μεταθήσω αὐτούς, καὶ ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν κρύψω. Εὐλόγως. Οὐ γὰρ σοφοί ἐστε οὐδὲ συνετοί, ἀλλὰ δριμεῖς καὶ πανοῦργοι· σοφοὶ εἰς τὸ κακοποιῆσαι μόνον, γνῶναι δὲ βουλὴν θεοῦ κεκρυμμένην ἢ διαθήκην κυρίου πιστὴν ἢ τρίβους αἰωνίους εὑρεῖν ἀδύνατοι.
Ē kalos hymōn ho epainos tou theou, kai theou martyria doulois prepousa? Ouk aischynesthe pollakis tauta akouontes, oudʼ apeilountos tou theou phrissete, allʼ ē laos mōros kai sklērokardios este. Dia touto idou prosthēsō tou metatheinai ton laon touton, legei kyrios, kai metathēsō autous, kai apolō tēn sophian tōn sophōn kai tēn synesin tōn synetōn krypsō. Eulogōs. Ou gar sophoi este oude synetoi, alla drimeis kai panourgoi; sophoi eis to kakopoiēsai monon, gnōnai de boulēn theou kekrymmenēn ē diathēkēn kyriou pistēn ē tribous aiōnious heurein adynatoi.
“Is God's praise of you a fine one, and God's testimony fitting for servants? You are not ashamed at hearing the same things often, nor do you shudder at God's threats, but you are a foolish and hard-hearted people. ‘Therefore, behold, I will proceed to remove this people, says the Lord, and I will remove them, and I will destroy the wisdom of the wise and hide the understanding of the prudent.’ With reason. For you are not wise nor understanding, but shrewd and crafty; wise only to do evil, but unable to know the hidden counsel of God, or the faithful covenant of the Lord, or to find the eternal paths.
Isa 29:14 (quotation, high confidence) · Jer 4:22 (allusion, high confidence)
Notes and citation
Summary: God will take away the wisdom of the wise (Isa 29:14).
Cite (SBL): Justin, Dial. 123.4 (Archambault 2:232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.5Archambault 2:232–234
Τοιγαροῦν· Ἐγερῶ, φησί, τῷ Ἰσραὴλ καὶ τῷ Ἰούδᾳ σπέρμα ἀνθρώπων καὶ σπέρμα κτηνῶν. Καὶ διὰ Ἡσαΐου περὶ ἄλλου Ἰσραὴλ οὕτω φησί· Τῇ ἡμέρᾳ ἐκείνῃ ἔσται τρίτος Ἰσραὴλ ἐν τοῖς Ἀσσυρίοις καὶ Αἰγυπτίοις, εὐλογημένος ἐν τῇ γῇ, ἣν εὐλόγησε κύριος σαβαὼθ λέγων· Εὐλογημένος ἔσται ὁ λαός μου ὁ ἐν Αἰγύπτῳ καὶ ὁ ἐν Ἀσσυρίοις, καὶ ἡ κληρονομία μου Ἰσραήλ.
Toigaroun; Egerō, phēsi, tǭ Israēl kai tǭ Ioudą sperma anthrōpōn kai sperma ktēnōn. Kai dia Hēsaïou peri allou Israēl houtō phēsi; Tę̄ hēmerą ekeinę̄ estai tritos Israēl en tois Assyriois kai Aigyptiois, eulogēmenos en tę̄ gę̄, hēn eulogēse kyrios sabaōth legōn; Eulogēmenos estai ho laos mou ho en Aigyptǭ kai ho en Assyriois, kai hē klēronomia mou Israēl.
“Therefore he says: ‘I will raise up for Israel and for Judah a seed of men and a seed of beasts.’ And through Isaiah he speaks thus about another Israel: ‘In that day there shall be a third Israel among the Assyrians and the Egyptians, blessed in the land which the Lord of hosts has blessed, saying: Blessed shall be my people in Egypt and among the Assyrians, and Israel my inheritance.’
Jer 31:27 (38:27 LXX) (quotation, high confidence) · Isa 19:24 (quotation, high confidence) · Isa 19:25 (quotation, high confidence)
Notes and citation
Summary: Jer 31:27 and Isa 19:24–25: another Israel among the nations.
Cite (SBL): Justin, Dial. 123.5 (Archambault 2:232–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.6Archambault 2:234
Εὐλογοῦντος οὖν τοῦ θεοῦ καὶ Ἰσραὴλ τοῦτον τὸν λαὸν καλοῦντος καὶ κληρονομίαν αὐτοῦ βοῶντος εἶναι, πῶς οὐ μετανοεῖτε ἐπί τε τῷ ἑαυτοὺς ἀπατᾶν, ὡς μόνοι Ἰσραὴλ ὄντες, καὶ ἐπὶ τῷ καταρᾶσθαι τὸν εὐλογημένον τοῦ θεοῦ λαόν; Καὶ γὰρ ὅτε πρὸς τὴν Ἱερουσαλὴμ καὶ τὰς πέριξ αὐτῆς ἔλεγε χώρας, οὕτω πάλιν ἐπεῖπε· Καὶ γεννήσω ἐφʼ ὑμᾶς ἀνθρώπους, τὸν λαόν μου Ἰσραήλ, καὶ κληρονομήσουσιν ὑμᾶς καὶ ἔσεσθε αὐτοῖς εἰς κατάσχεσιν, καὶ οὐ μὴ προστεθῆτε ἔτι ἀτεκνωθῆναι ἀπʼ αὐτῶν.
Eulogountos oun tou theou kai Israēl touton ton laon kalountos kai klēronomian autou boōntos einai, pōs ou metanoeite epi te tǭ heautous apatan, hōs monoi Israēl ontes, kai epi tǭ katarasthai ton eulogēmenon tou theou laon? Kai gar hote pros tēn Hierousalēm kai tas perix autēs elege chōras, houtō palin epeipe; Kai gennēsō ephʼ hymas anthrōpous, ton laon mou Israēl, kai klēronomēsousin hymas kai esesthe autois eis kataschesin, kai ou mē prostethēte eti ateknōthēnai apʼ autōn.
“Since, then, God blesses this people and calls it Israel and cries that it is his inheritance, how do you not repent of deceiving yourselves as though you alone were Israel, and of cursing the people blessed by God? For when he spoke to Jerusalem and the lands around it, he said thus again: ‘And I will beget men upon you, my people Israel, and they shall inherit you, and you shall be their possession, and you shall no longer be bereaved of children by them.’
Ezek 36:12 (quotation, high confidence)
Notes and citation
Summary: God calls the new people Israel (Ezek 36:12).
Cite (SBL): Justin, Dial. 123.6 (Archambault 2:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.7Archambault 2:234
Τί οὖν; φησὶν ὁ Τρύφων. Ὑμεῖς Ἰσραήλ ἐστε, καὶ περὶ ὑμῶν λέγει ταῦτα; Εἰ μέν, ἔφην αὐτῷ, μὴ περὶ τούτων καὶ πολὺν λόγον πεποιήμεθα, κἂν ἀμφέβαλλον μή τι οὐ συνιῶν τοῦτο ἐρωτᾷς· ἐπειδὴ δὲ καὶ μετὰ ἀποδείξεως καὶ συγκαταθέσεως καὶ τοῦτο συνηγάγομεν τὸ ζήτημα, οὐ νομίζω σε ἀγνοεῖν μὲν τὰ προειρημένα οὐδὲ πάλιν φιλεριστεῖν, ἀλλὰ προκαλεῖσθαί με καὶ τούτοις τὴν αὐτὴν ἀπόδειξιν ποιήσασθαι.
Ti oun? phēsin ho Tryphōn. Hymeis Israēl este, kai peri hymōn legei tauta? Ei men, ephēn autǭ, mē peri toutōn kai polyn logon pepoiēmetha, kan ampheballon mē ti ou syniōn touto erōtąs; epeidē de kai meta apodeixeōs kai synkatatheseōs kai touto synēgagomen to zētēma, ou nomizō se agnoein men ta proeirēmena oude palin phileristein, alla prokaleisthai me kai toutois tēn autēn apodeixin poiēsasthai.
“What then?” says Trypho. “Are you Israel, and does he say these things about you?” “If,” I said to him, “we had not already discussed this at length, I would have doubted whether you ask this without understanding; but since we have brought this question to a conclusion with proof and agreement, I do not think you are ignorant of what was said before, nor again contentious, but that you challenge me to make the same proof in these words too.”
Notes and citation
Summary: Trypho asks whether Christians are Israel.
Cite (SBL): Justin, Dial. 123.7 (Archambault 2:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.8Archambault 2:234–236
Καὶ τῷ διὰ τῶν ὀφθαλμῶν νεύματι συντιθεμένου· Πάλιν, ἔλεγον ἐγώ, ἐν τῷ Ἡσαΐᾳ, ὠσὶν ἀκούοντες εἰ ἄρα ἀκούετε, περὶ τοῦ Χριστοῦ λέγων ὁ θεὸς ἐν παραβολῇ Ἰακὼβ αὐτὸν καλεῖ καὶ Ἰσραήλ. Οὕτω δὲ λέγει· Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· Ἰσραὴλ ἐκλεκτός μου, θήσω τὸ πνεῦμά μου ἐπʼ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἐξοίσει. Οὐκ ἐρίσει οὔτε κράξει, οὔτε ἀκούσεταί τις ἐν ταῖς πλατείαις τὴν φωνὴν αὐτοῦ· κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ μὴ σβέσει, ἀλλὰ εἰς ἀλήθειαν ἐξοίσει, κρίσιν ἀναλήψει καὶ οὐ μὴ θραυσθήσεται, ἕως ἂν θῇ ἐπὶ τῆς γῆς κρίσιν· καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ἐλπιοῦσιν ἔθνη.
Kai tǭ dia tōn ophthalmōn neumati syntithemenou; Palin, elegon egō, en tǭ Hēsaïą, ōsin akouontes ei ara akouete, peri tou Christou legōn ho theos en parabolę̄ Iakōb auton kalei kai Israēl. Houtō de legei; Iakōb ho pais mou, antilēpsomai autou; Israēl eklektos mou, thēsō to pneuma mou epʼ auton, kai krisin tois ethnesin exoisei. Ouk erisei oute kraxei, oute akousetai tis en tais plateiais tēn phōnēn autou; kalamon syntetrimmenon ou kateaxei kai linon typhomenon ou mē sbesei, alla eis alētheian exoisei, krisin analēpsei kai ou mē thrausthēsetai, heōs an thę̄ epi tēs gēs krisin; kai epi tǭ onomati autou elpiousin ethnē.
And when he agreed with a nod of the eyes, I went on: “Again in Isaiah, if only you would hear with your ears, God, speaking of Christ in a parable, calls him Jacob and Israel. He says thus: ‘Jacob my servant, I will uphold him; Israel my chosen, I will put my Spirit upon him, and he shall bring forth judgment to the nations. He shall not strive nor cry out, nor shall anyone hear his voice in the streets; a bruised reed he shall not break, and smoking flax he shall not quench, but he shall bring forth judgment to truth; he shall take up judgment and shall not be crushed, until he sets judgment on the earth; and in his name shall the nations hope.’
Isa 42:1 (quotation, high confidence) · Isa 42:2 (quotation, high confidence) · Isa 42:3 (quotation, high confidence) · Isa 42:4 (quotation, high confidence) · Matt 12:18 (echo, medium confidence)
Notes and citation
Summary: Isa 42:1–4 LXX calls Christ Jacob and Israel.
- “Jacob … Israel”: these names are in the LXX of Isa 42:1, not in the Hebrew.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (letters transposed)): ἐλπιοῦσιν ἔθην → ἐλπιοῦσιν ἔθνη.
Topics: Christology
Cite (SBL): Justin, Dial. 123.8 (Archambault 2:234–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
123.9Archambault 2:236
Ὡς οὖν ἀπὸ τοῦ ἑνὸς Ἰακὼβ ἐκείνου, τοῦ καὶ Ἰσραὴλ ἐπικληθέντος, τὸ πᾶν γένος ὑμῶν προσηγόρευτο Ἰακὼβ καὶ Ἰσραήλ, οὕτως καὶ ἡμεῖς ἀπὸ τοῦ γεννήσαντος ἡμᾶς εἰς θεὸν Χριστοῦ, ὡς καὶ Ἰακὼβ καὶ Ἰσραὴλ καὶ Ἰούδα καὶ Ἰωσὴφ καὶ Δαυΐδ, καὶ θεοῦ τέκνα ἀληθινὰ καλούμεθα καὶ ἐσμέν, οἱ τὰς ἐντολὰς τοῦ Χριστοῦ φυλάσσοντες.
Hōs oun apo tou henos Iakōb ekeinou, tou kai Israēl epiklēthentos, to pan genos hymōn prosēgoreuto Iakōb kai Israēl, houtōs kai hēmeis apo tou gennēsantos hēmas eis theon Christou, hōs kai Iakōb kai Israēl kai Iouda kai Iōsēph kai Dauïd, kai theou tekna alēthina kaloumetha kai esmen, hoi tas entolas tou Christou phylassontes.
“As, then, from that one Jacob, who was also called Israel, your whole race was named Jacob and Israel, so we too, from Christ who begot us to God, like Jacob and Israel and Judah and Joseph and David, are called and are true children of God, we who keep the commandments of Christ.
1 John 3:1 (echo, high confidence) · John 1:12 (echo, medium confidence)
Notes and citation
Summary: As Israel was named from Jacob, Christians, begotten to God by Christ, are true children of God.
Cite (SBL): Justin, Dial. 123.9 (Archambault 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-123-9).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 124
124.1Archambault 2:236
Καὶ ἐπειδὴ εἶδον αὐτοὺς συνταραχθέντας ἐπὶ τῷ εἰπεῖν με καὶ θεοῦ τέκνα εἶναι ἡμᾶς, προλαβὼν τὸ ἀνερωτηθῆναι εἶπον· Ἀκούσατε, ὦ ἄνδρες, πῶς τὸ ἅγιον πνεῦμα λέγει περὶ τοῦ λαοῦ τούτου, ὅτι υἱοὶ ὑψίστου πάντες εἰσὶ καὶ ἐν τῇ συναγωγῇ αὐτῶν παρέσται αὐτὸς οὗτος ὁ Χριστός, τὴν κρίσιν ἀπὸ παντὸς γένους ἀνθρώπων ποιούμενος.
Kai epeidē eidon autous syntarachthentas epi tǭ eipein me kai theou tekna einai hēmas, prolabōn to anerōtēthēnai eipon; Akousate, ō andres, pōs to hagion pneuma legei peri tou laou toutou, hoti huioi hypsistou pantes eisi kai en tę̄ synagōgę̄ autōn parestai autos houtos ho Christos, tēn krisin apo pantos genous anthrōpōn poioumenos.
And when I saw them troubled because I said that we are children of God, I anticipated their question and said: “Hear, sirs, how the Holy Spirit says of this people that they are all sons of the Most High, and that this very Christ will be present in their assembly, making judgment on every race of men.
Notes and citation
Summary: Justin will show that Scripture calls God's people “sons of the Most High.”
Cite (SBL): Justin, Dial. 124.1 (Archambault 2:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-124-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
124.2Archambault 2:236–238
Εἴρηνται δὲ οἱ λόγοι διὰ Δαυΐδ, ὡς μὲν ὑμεῖς ἐξηγεῖσθε, οὕτως· Ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρίνει. Ἕως πότε κρίνετε ἀδικίαν καὶ πρόσωπα ἁμαρτωλῶν λαμβάνετε; Κρίνατε ὀρφανῷ καὶ πτωχῷ καὶ ταπεινὸν καὶ πένητα δικαιώσατε. Ἐξέλεσθε πένητα, καὶ πτωχὸν ἐκ χειρὸς ἁμαρτωλοῦ ῥύσασθε. Οὐκ ἔγνωσαν οὐδὲ συνῆκαν, ἐν σκότει διαπορεύονται· σαλευθήσονται πάντα τὰ θεμέλια τῆς γῆς. Ἐγὼ εἶπα· Θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες· ὑμεῖς δὲ ὡς ἄνθρωπος ἀποθνήσκετε, καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε. Ἀνάστα ὁ θεός, κρῖνον τὴν γῆν, ὅτι σὺ κατακληρονομήσεις ἐν πᾶσι τοῖς ἔθνεσιν.
Eirēntai de hoi logoi dia Dauïd, hōs men hymeis exēgeisthe, houtōs; Ho theos estē en synagōgę̄ theōn, en mesǭ de theous diakrinei. Heōs pote krinete adikian kai prosōpa hamartōlōn lambanete? Krinate orphanǭ kai ptōchǭ kai tapeinon kai penēta dikaiōsate. Exelesthe penēta, kai ptōchon ek cheiros hamartōlou rhysasthe. Ouk egnōsan oude synēkan, en skotei diaporeuontai; saleuthēsontai panta ta themelia tēs gēs. Egō eipa; Theoi este kai huioi hypsistou pantes; hymeis de hōs anthrōpos apothnēskete, kai hōs heis tōn archontōn piptete. Anasta ho theos, krinon tēn gēn, hoti sy kataklēronomēseis en pasi tois ethnesin.
“The words were spoken through David, as you explain them, thus: ‘God stood in the assembly of gods; in the midst he judges gods. How long will you judge injustice and accept the persons of sinners? Judge for the orphan and the poor, and do justice to the lowly and the needy. Rescue the needy, and deliver the poor from the hand of the sinner. They have not known nor understood; they walk in darkness; all the foundations of the earth shall be shaken. I said: You are gods, and all sons of the Most High; but you die like a man, and fall like one of the princes. Arise, O God, judge the earth, for you shall inherit among all the nations.’
Ps 82:1 (81:1 LXX) (quotation, high confidence) · Ps 82:2 (81:2 LXX) (quotation, high confidence) · Ps 82:3 (81:3 LXX) (quotation, high confidence) · Ps 82:4 (81:4 LXX) (quotation, high confidence) · Ps 82:5 (81:5 LXX) (quotation, high confidence) · Ps 82:6 (81:6 LXX) (quotation, high confidence) · Ps 82:7 (81:7 LXX) (quotation, high confidence) · Ps 82:8 (81:8 LXX) (quotation, high confidence) · John 10:34 (echo, medium confidence)
Notes and citation
Summary: Ps 82 (LXX 81).
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ὡς εἶς τῶν ἀρχόντων → ὡς εἷς τῶν ἀρχόντων.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 124.2 (Archambault 2:236–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-124-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
124.3Archambault 2:238
Ἐν δὲ τῇ τῶν ἑβδομήκοντα ἐξηγήσει εἴρηται· Ἰδοὺ δὴ ὡς ἄνθρωποι ἀποθνήσκετε, καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε· ἵνα δηλώσῃ καὶ τὴν παρακοὴν τῶν ἀνθρώπων, τοῦ Ἀδὰμ λέγω καὶ τῆς Εὔας, καὶ τὴν πτῶσιν τοῦ ἑνὸς τῶν ἀρχόντων, τουτέστι τοῦ κεκλημένου ἐκείνου ὄφεως, πεσόντος πτῶσιν μεγάλην διὰ τὸ ἀποπλανῆσαι τὴν Εὔαν.
En de tę̄ tōn hebdomēkonta exēgēsei eirētai; Idou dē hōs anthrōpoi apothnēskete, kai hōs heis tōn archontōn piptete; hina dēlōsę̄ kai tēn parakoēn tōn anthrōpōn, tou Adam legō kai tēs Euas, kai tēn ptōsin tou henos tōn archontōn, toutesti tou keklēmenou ekeinou opheōs, pesontos ptōsin megalēn dia to apoplanēsai tēn Euan.
“But in the translation of the Seventy it is said: ‘Behold, you die like men, and fall like one of the princes’; to show both the disobedience of men, I mean of Adam and Eve, and the fall of one of the princes, that is, of the one called the serpent, who fell with a great fall because he led Eve astray.
Ps 82:7 (81:7 LXX) (quotation, high confidence) · Gen 3:6 (allusion, medium confidence)
Notes and citation
Summary: The LXX reading refers to the fall of Adam and Eve and of the serpent.
Cite (SBL): Justin, Dial. 124.3 (Archambault 2:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-124-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
124.4Archambault 2:238–240
Ἀλλʼ ἐπειδὴ οὐ πρὸς τοῦτό μοι νῦν ὁ λόγος λέλεκται, ἀλλὰ πρὸς τὸ ἀποδεῖξαι ὑμῖν ὅτι τὸ πνεῦμα τὸ ἅγιον ὀνειδίζει τοὺς ἀνθρώπους, τοὺς καὶ θεῷ ὁμοίως ἀπαθεῖς καὶ ἀθανάτους, ἐὰν φυλάξωσι τὰ προστάγματα αὐτοῦ, γεγενημένους, καὶ κατηξιωμένους ὑπʼ αὐτοῦ υἱοὺς αὐτοῦ καλεῖσθαι, καὶ οὗτοι ὁμοίως τῷ Ἀδὰμ καὶ τῇ Εὔᾳ ἐξομοιούμενοι θάνατον ἑαυτοῖς ἐργάζονται, ἐχέτω καὶ ἡ ἑρμηνεία τοῦ ψαλμοῦ ὡς βούλεσθε· καὶ οὕτως ἀποδέδεικται ὅτι θεοὶ κατηξίωνται γενέσθαι, καὶ υἱοὶ ὑψίστου πάντες δύνασθαι γενέσθαι κατηξίωνται, καὶ παρʼ ἑαυτοὺς καὶ κρίνεσθαι καὶ καταδικάζεσθαι μέλλουσιν, ὡς καὶ Ἀδὰμ καὶ Εὔα. Ὅτι δὲ καὶ θεὸν τὸν Χριστὸν καλεῖ, ἐν πολλοῖς ἀποδέδεικται.
Allʼ epeidē ou pros touto moi nyn ho logos lelektai, alla pros to apodeixai hymin hoti to pneuma to hagion oneidizei tous anthrōpous, tous kai theǭ homoiōs apatheis kai athanatous, ean phylaxōsi ta prostagmata autou, gegenēmenous, kai katēxiōmenous hypʼ autou huious autou kaleisthai, kai houtoi homoiōs tǭ Adam kai tę̄ Euą exomoioumenoi thanaton heautois ergazontai, echetō kai hē hermēneia tou psalmou hōs boulesthe; kai houtōs apodedeiktai hoti theoi katēxiōntai genesthai, kai huioi hypsistou pantes dynasthai genesthai katēxiōntai, kai parʼ heautous kai krinesthai kai katadikazesthai mellousin, hōs kai Adam kai Eua. Hoti de kai theon ton Christon kalei, en pollois apodedeiktai.
“But since my argument is not now directed to this, but to prove to you that the Holy Spirit reproaches men, who were made like God, free from suffering and death, if they kept his commands, and were counted worthy by him to be called his sons, and who, becoming like Adam and Eve, work death for themselves, let the interpretation of the psalm be as you wish; even so it has been proved that they were counted worthy to become gods, and to be able to become all sons of the Most High, and that they will be judged and condemned by their own fault, like Adam and Eve. And that he calls Christ God has been proved in many places.
Notes and citation
Summary: Humans were made capable of becoming “gods” and sons of the Most High, but fall like Adam and Eve.
- An early statement of the idea, later developed by Irenaeus and Athanasius, that humans are called to share God's immortality.
Topics: Christology, Ethics
Cite (SBL): Justin, Dial. 124.4 (Archambault 2:238–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-124-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 125
125.1Archambault 2:240–242
Ἐβουλόμην, λέγω, παρʼ ὑμῶν μαθεῖν, ὦ ἄνδρες, τίς ἡ δύναμις τοῦ Ἰσραὴλ ὀνόματος. Καὶ ἡσυχαζόντων αὐτῶν ἐπήνεγκα· Ἐγὼ ὃ ἐπίσταμαι ἐρῶ· οὔτε γὰρ εἰδότα μὴ λέγειν δίκαιον ἡγοῦμαι, οὔτε ὑπονοοῦντα ἐπίστασθαι ὑμᾶς καὶ διὰ φθόνον ἢ διʼ ἀπειρίαν τὴν τοῦ βούλεσθαι ἀπατᾶν ἑαυτοὺς φροντίζειν ἀεί, ἀλλὰ πάντα ἁπλῶς καὶ ἀδόλως λέγειν, ὡς ὁ ἐμὸς κύριος εἶπεν· Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον· καὶ ὁ μὲν ἔπεσεν εἰς τὴν ὁδόν, ὁ δὲ εἰς τὰς ἀκάνθας, ὁ δὲ ἐπὶ τὰ πετρώδη, ὁ δὲ ἐπὶ τὴν γῆν τὴν καλήν.
Eboulomēn, legō, parʼ hymōn mathein, ō andres, tis hē dynamis tou Israēl onomatos. Kai hēsychazontōn autōn epēnenka; Egō ho epistamai erō; oute gar eidota mē legein dikaion hēgoumai, oute hyponoounta epistasthai hymas kai dia phthonon ē diʼ apeirian tēn tou boulesthai apatan heautous phrontizein aei, alla panta haplōs kai adolōs legein, hōs ho emos kyrios eipen; Exēlthen ho speirōn tou speirai ton sporon; kai ho men epesen eis tēn hodon, ho de eis tas akanthas, ho de epi ta petrōdē, ho de epi tēn gēn tēn kalēn.
“I would like to learn from you, sirs,” I said, “what is the meaning of the name Israel.” And as they were silent, I went on: “I will say what I know; for I do not think it right to know and not speak, nor, suspecting that you know, to be always concerned about your deceiving yourselves through envy or inexperience, but to say everything simply and without guile, as my Lord said: ‘A sower went out to sow his seed; and some fell on the road, some among the thorns, some on the rocky ground, and some on the good ground.’
Matt 13:3 (quotation, high confidence) · Matt 13:4 (quotation, high confidence) · Matt 13:5 (quotation, high confidence) · Matt 13:7 (quotation, high confidence) · Matt 13:8 (quotation, high confidence)
Notes and citation
Summary: Justin will explain the name Israel, sowing like the sower of the parable.
Cite (SBL): Justin, Dial. 125.1 (Archambault 2:240–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-125-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
125.2Archambault 2:242
Ἐλπίδι οὑν τοῦ εἶναί που καλὴν γῆν λέγειν δεῖ· ἐπειδή γε ἐκεῖνος ὁ ἐμὸς κύριος, ὡς ἰσχυρὸς καὶ δυνατός, τὰ ἴδια παρὰ πάντων ἀπαιτήσει ἐλθών, καὶ τὸν οἰκονόμον τὸν ἑαυτοῦ οὐ καταδικάσει, εἰ γνωρίζοι αὐτόν, διὰ τὸ ἐπίστασθαι ὅτι δυνατός ἐστιν ὁ κύριος αὐτοῦ καὶ ἐλθὼν ἀπαιτήσει τὰ ἴδια, ἐπὶ πᾶσαν τράπεζαν διδόντα, ἀλλʼ οὐ διʼ αἰτίαν οἱανδηποτοῦν κατορύξαντα.
Elpidi houn tou einai pou kalēn gēn legein dei; epeidē ge ekeinos ho emos kyrios, hōs ischyros kai dynatos, ta idia para pantōn apaitēsei elthōn, kai ton oikonomon ton heautou ou katadikasei, ei gnōrizoi auton, dia to epistasthai hoti dynatos estin ho kyrios autou kai elthōn apaitēsei ta idia, epi pasan trapezan didonta, allʼ ou diʼ aitian hoiandēpotoun katoryxanta.
“One must speak, then, in the hope that there is good ground somewhere; since that Lord of mine, being strong and mighty, will come and demand his own from all, and will not condemn his steward if he recognizes that he, knowing that his Lord is mighty and will come and demand his own, gave to every bank, and did not for any reason whatever bury it.
Matt 25:14 (allusion, high confidence) · Matt 25:27 (allusion, high confidence) · Luke 19:23 (allusion, high confidence)
Notes and citation
Summary: Like the faithful servant in the parable of the talents, Justin must invest what he has received.
Cite (SBL): Justin, Dial. 125.2 (Archambault 2:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-125-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
125.3Archambault 2:242–244
Καὶ τὸ οὖν Ἰσραὴλ ὄνομα τοῦτο σημαίνει· ἄνθρωπος νικῶν δύναμιν· τὸ γὰρ ἴσρα ἄνθρωπος νικῶν ἐστι, τὸ δὲ ἢλ δύναμις. Ὅπερ καὶ διὰ τοῦ μυστηρίου τῆς πάλης, ἣν ἐπάλαισεν Ἰακὼβ μετὰ τοῦ φαινομένου μὲν ἐκ τοῦ τῇ τοῦ πατρὸς βουλῇ ὑπηρετεῖν, θεοῦ δὲ ἐκ τοῦ εἶναι τέκνον πρωτότοκον τῶν ὅλων κτισμάτων, ἐπεπροφήτευτο οὕτως καὶ ἄνθρωπος γενόμενος ὁ Χριστὸς πονήσειν.
Kai to oun Israēl onoma touto sēmainei; anthrōpos nikōn dynamin; to gar isra anthrōpos nikōn esti, to de ēl dynamis. Hoper kai dia tou mystēriou tēs palēs, hēn epalaisen Iakōb meta tou phainomenou men ek tou tę̄ tou patros boulę̄ hypēretein, theou de ek tou einai teknon prōtotokon tōn holōn ktismatōn, epeprophēteuto houtōs kai anthrōpos genomenos ho Christos ponēsein.
“The name Israel, then, means this: a man who conquers power; for ‘Isra’ is a man conquering, and ‘El’ is power. This had been prophesied also through the mystery of the wrestling which Jacob wrestled with him who appeared, in that he served the Father's will, and was God in that he is the firstborn child of all created things, that Christ too, when he became man, would so struggle.
Gen 32:24 (allusion, high confidence) · Gen 32:28 (allusion, high confidence) · Col 1:15 (echo, medium confidence)
Notes and citation
Summary: “Israel” means “a man who conquers power”; Jacob's wrestling foretold Christ's struggle.
- Justin's etymology of Israel is fanciful; compare Gen 32:28, “you have striven with God.”
Topics: Christology
Cite (SBL): Justin, Dial. 125.3 (Archambault 2:242–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-125-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
125.4Archambault 2:244
Ὅτε γὰρ ἄνθρωπος γέγονεν, ὡς προεῖπον, προσῆλθεν αὐτῷ ὁ διάβολος, τουτέστιν ἡ δύναμις ἐκείνη ἡ καὶ ὄφις κεκλημένη καὶ σατανᾶς, πειράζων αὐτὸν καὶ ἀγωνιζόμενος καταβαλεῖν διὰ τοῦ ἀξιοῦν προσκυνῆσαι αὐτόν. Ὁ δὲ αὐτὸν κατέλυσε καὶ κατέβαλεν, ἐλέγξας ὅτι πονηρός ἐστι, παρὰ τὴν γραφὴν ἀξιῶν προσκυνεῖσθαι ὡς θεός, ἀποστάτης τῆς τοῦ θεοῦ γνώμης γεγενημένος. Ἀποκρίνεται γὰρ αὐτῷ· Γέγραπται· Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. Καὶ ἡττημένος καὶ ἐληλεγμένος ἀπένευσε τότε ὁ διάβολος.
Hote gar anthrōpos gegonen, hōs proeipon, prosēlthen autǭ ho diabolos, toutestin hē dynamis ekeinē hē kai ophis keklēmenē kai satanas, peirazōn auton kai agōnizomenos katabalein dia tou axioun proskynēsai auton. Ho de auton katelyse kai katebalen, elenxas hoti ponēros esti, para tēn graphēn axiōn proskyneisthai hōs theos, apostatēs tēs tou theou gnōmēs gegenēmenos. Apokrinetai gar autǭ; Gegraptai; Kyrion ton theon sou proskynēseis kai autǭ monǭ latreuseis. Kai hēttēmenos kai elēlegmenos apeneuse tote ho diabolos.
“For when he became man, as I said before, the devil came to him, that is, that power which is also called serpent and Satan, tempting him and striving to overthrow him by asking him to worship him. But he destroyed and overthrew him, proving that he was wicked, asking contrary to the Scripture to be worshiped as God, having become an apostate from God's will. For he answers him: ‘It is written: You shall worship the Lord your God, and him only shall you serve.’ And then the devil, defeated and refuted, went away.
Matt 4:9 (allusion, high confidence) · Matt 4:10 (quotation, high confidence) · Deut 6:13 (quotation, high confidence) · Matt 4:11 (allusion, high confidence)
Notes and citation
Summary: Christ defeated the devil in the temptation.
Topics: Christology
Cite (SBL): Justin, Dial. 125.4 (Archambault 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-125-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
125.5Archambault 2:244
Ἀλλʼ ἐπεὶ καὶ ναρκᾶν ἔμελλε, τουτέστιν ἐν πόνῳ καὶ ἐν ἀντιλήψει τοῦ πάθους, ὅτε σταυροῦσθαι ἔμελλεν, ὁ Χριστὸς ὁ ἡμέτερος, καὶ τούτου προκήρυξιν ἐποίησε διὰ τοῦ ἅψασθαι τοῦ μηροῦ τοῦ Ἰακὼβ καὶ ναρκῆσαι ποιῆσαι. Ὁ δὲ Ἰσραὴλ ἦν ὄνομα αὐτῷ ἄνωθεν, ὃ ἐπωνόμασε τὸν μακάριον Ἰακὼβ εὐλογῶν τῷ ἑαυτοῦ ὀνόματι, κηρύσσων καὶ διὰ τούτου ὅτι πάντες οἱ διʼ αὐτοῦ τῷ πατρὶ προσφεύγοντες εὐλογημένος Ἰσραήλ ἐστιν. Ὑμεῖς δέ, μηδὲν τούτων νενοηκότες μηδὲ νοεῖν παρασκευαζόμενοι, ἐπειδὴ κατὰ τὸ σαρκικὸν σπέρμα τοῦ Ἰακὼβ τέκνα ἐστέ, πάντως σωθήσεσθαι προσδοκᾶτε. Ἀλλʼ ὅτι καὶ ἐν τούτοις ἑαυτοὺς πλανᾶτε, ἀποδέδεικταί μοι ἐν πολλοῖς.
Allʼ epei kai narkan emelle, toutestin en ponǭ kai en antilēpsei tou pathous, hote staurousthai emellen, ho Christos ho hēmeteros, kai toutou prokēryxin epoiēse dia tou hapsasthai tou mērou tou Iakōb kai narkēsai poiēsai. Ho de Israēl ēn onoma autǭ anōthen, ho epōnomase ton makarion Iakōb eulogōn tǭ heautou onomati, kēryssōn kai dia toutou hoti pantes hoi diʼ autou tǭ patri prospheugontes eulogēmenos Israēl estin. Hymeis de, mēden toutōn nenoēkotes mēde noein paraskeuazomenoi, epeidē kata to sarkikon sperma tou Iakōb tekna este, pantōs sōthēsesthai prosdokate. Allʼ hoti kai en toutois heautous planate, apodedeiktai moi en pollois.
“But since Christ our Lord was also to grow numb, that is, to be in pain and feel the suffering, when he was to be crucified, he also made a proclamation of this by touching Jacob's thigh and making it numb. And Israel was his name from above, which he gave to the blessed Jacob, blessing him with his own name, proclaiming also by this that all who flee to the Father through him are blessed Israel. But you, understanding none of these things nor preparing to understand, expect by all means to be saved because you are children of Jacob according to the fleshly seed. But that in this too you deceive yourselves, has been proved by me in many places.
Gen 32:25 (allusion, high confidence)
Notes and citation
Summary: The numbing of Jacob's thigh foretold Christ's suffering; Israel is Christ's name, given to all who come to the Father through him.
Topics: Christology
Cite (SBL): Justin, Dial. 125.5 (Archambault 2:244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-125-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 126
126.1Archambault 2:244–246
Τίς δʼ ἐστὶν οὗτος, ὃς καὶ ἄγγελος μεγάλης βουλῆς ποτε, καὶ ἀνὴρ διὰ Ἰεζεκιήλ, καὶ ὡς υἱὸς ἀνθρώπου διὰ Δανιήλ, καὶ παιδίον διὰ Ἡσαίου, καὶ Χριστὸς καὶ θεὸς προσκυνητὸς διὰ Δαυΐδ, καὶ Χριστὸς καὶ λίθος διὰ πολλῶν, καὶ σοφία διὰ Σολομῶνος, καὶ Ἰωσὴφ καὶ Ἰούδα καὶ ἄστρον διὰ Μωσέως, καὶ ἀνατολὴ διὰ Ζαχαρίου, καὶ παθητὸς καὶ Ἰακὼβ καὶ Ἰσραὴλ πάλιν διὰ Ἡσαίου, καὶ ῥάβδος καὶ ἄνθος καὶ λίθος ἀκρογωνιαῖος κέκληται καὶ υἱὸς θεοῦ, εἰ ἐγνώκειτε, ὦ Τρύφων, ἔφην, οὐκ ἂν ἐβλασφημεῖτε εἰς αὐτὸν ἤδη καὶ παραγενόμενον καὶ γεννηθέντα καὶ παθόντα καὶ ἀναβάντα εἰς τὸν οὐρανόν· ὃς καὶ πάλιν παρέσται, καὶ τότε κόψονται ὑμῶν αἱ δώδεκα φυλαί.
Tis dʼ estin houtos, hos kai angelos megalēs boulēs pote, kai anēr dia Iezekiēl, kai hōs huios anthrōpou dia Daniēl, kai paidion dia Hēsaiou, kai Christos kai theos proskynētos dia Dauïd, kai Christos kai lithos dia pollōn, kai sophia dia Solomōnos, kai Iōsēph kai Iouda kai astron dia Mōseōs, kai anatolē dia Zachariou, kai pathētos kai Iakōb kai Israēl palin dia Hēsaiou, kai rhabdos kai anthos kai lithos akrogōniaios keklētai kai huios theou, ei egnōkeite, ō Tryphōn, ephēn, ouk an eblasphēmeite eis auton ēdē kai paragenomenon kai gennēthenta kai pathonta kai anabanta eis ton ouranon; hos kai palin parestai, kai tote kopsontai hymōn hai dōdeka phylai.
“But who this is, who is called now the Angel of great counsel, and a Man by Ezekiel, and like a Son of Man by Daniel, and a Child by Isaiah, and Christ and God to be worshiped by David, and Christ and a Stone by many, and Wisdom by Solomon, and Joseph and Judah and a Star by Moses, and the East by Zechariah, and the Sufferer and Jacob and Israel again by Isaiah, and a Rod and Flower and Cornerstone and Son of God, if you had known, Trypho,” I said, “you would not blaspheme him who has now come and been born and suffered and gone up into heaven; who will also come again, and then your twelve tribes will mourn.
Isa 9:6 (9:5 LXX) (allusion, high confidence) · Dan 7:13 (allusion, high confidence) · Zech 6:12 (allusion, high confidence) · Num 24:17 (allusion, high confidence) · Isa 11:1 (allusion, high confidence) · Isa 28:16 (allusion, high confidence) · Zech 12:12 (allusion, high confidence)
Notes and citation
Summary: A summary of Christ's titles in the prophets.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): οὗτος, ὅς καὶ ἄγγελος → οὗτος, ὃς καὶ ἄγγελος.
Topics: Christology
Cite (SBL): Justin, Dial. 126.1 (Archambault 2:244–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-126-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
126.2Archambault 2:246–248
Ἐπεὶ εἰ νενοήκατε τὰ εἰρημένα ὑπὸ τῶν προφητῶν, οὐκ ἂν ἐξηρνεῖσθε αὐτὸν εἶναι θεόν, τοῦ μόνου καὶ ἀγεννήτου καὶ ἀρρήτου θεοῦ υἱόν. Εἴρηται γάρ που καὶ διὰ Μωσέως ἐν τῇ Ἐξόδῳ οὕτως· Ἐλάλησε δὲ κύριος πρὸς Μωσῆν, καὶ εἶπε πρὸς αὐτόν· Ἐγώ εἰμι κύριος, καὶ ὤφθην πρὸς τὸν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, θεὸς αὐτῶν, καὶ τὸ ὄνομά μου οὐκ ἐδήλωσα αὐτοῖς, καὶ ἔστησα τὴν διαθήκην μου πρὸς αὐτούς.
Epei ei nenoēkate ta eirēmena hypo tōn prophētōn, ouk an exērneisthe auton einai theon, tou monou kai agennētou kai arrētou theou huion. Eirētai gar pou kai dia Mōseōs en tę̄ Exodǭ houtōs; Elalēse de kyrios pros Mōsēn, kai eipe pros auton; Egō eimi kyrios, kai ōphthēn pros ton Abraam kai Isaak kai Iakōb, theos autōn, kai to onoma mou ouk edēlōsa autois, kai estēsa tēn diathēkēn mou pros autous.
“For if you had understood what was said by the prophets, you would not deny that he is God, Son of the only, unbegotten, and ineffable God. For it is said somewhere through Moses in Exodus thus: ‘And the Lord spoke to Moses and said to him: I am the Lord, and I appeared to Abraham and Isaac and Jacob, being their God, and I did not make known my name to them, and I established my covenant with them.’
Exod 6:2 (quotation, high confidence) · Exod 6:3 (quotation, high confidence) · Exod 6:4 (quotation, high confidence)
Notes and citation
Summary: Exod 6:2–4.
Topics: Christology
Cite (SBL): Justin, Dial. 126.2 (Archambault 2:246–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-126-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
126.3Archambault 2:248
Καὶ οὕτω πάλιν λέγει· Μετὰ Ἰακὼβ ἄνθρωπος ἐπάλαιε· καὶ θεόν φησιν εἶναι. Εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη ἡ ψυχή μου, λέγει εἰρηκέναι τὸν Ἰακώβ. Καὶ ὅτι καὶ τὸν τόπον, ὅπου αὐτῷ ἐπάλαισε καὶ ὤφθη καὶ εὐλόγησε, καὶ ἐκάλεσεν Εἶδος θεοῦ, ἀνέγραψε.
Kai houtō palin legei; Meta Iakōb anthrōpos epalaie; kai theon phēsin einai. Eidon gar theon prosōpon pros prosōpon, kai esōthē hē psychē mou, legei eirēkenai ton Iakōb. Kai hoti kai ton topon, hopou autǭ epalaise kai ōphthē kai eulogēse, kai ekalesen Eidos theou, anegrapse.
“And thus again he says: ‘A man wrestled with Jacob’; and he says he is God. For he says that Jacob said, ‘I have seen God face to face, and my soul was saved.’ And he recorded that he called the place where he wrestled with him and appeared and blessed him, the Form of God.
Gen 32:24 (quotation, high confidence) · Gen 32:30 (quotation, high confidence)
Notes and citation
Summary: The man who wrestled with Jacob was God.
Topics: Christology
Cite (SBL): Justin, Dial. 126.3 (Archambault 2:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-126-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
126.4Archambault 2:248
Καὶ τῷ Ἀβραὰμ ὁμοίως, ὡς Μωσῆς φησιν, ὤφθη ὁ θεὸς πρὸς τῇ δρυῒ τῇ Μαμβρῆ, καθημένῳ ἐπὶ τῆς θύρας τῆς σκηνῆς αὐτοῦ μεσημβρίας. Εἶτα ταῦτα εἰπὼν ἐπιφέρει· Ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς εἶδε, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ. Καὶ ἰδὼν συνέδραμεν εἰς συνάντησιν αὐτοῖς. Μετʼ ὀλίγον δὲ εἷς ἐξ αὐτῶν ὑπισχνεῖται τῷ Ἀβραὰμ υἱόν· Τί ὅτι ἐγέλασε Σάρρα λέγουσα· Ἆρά γε τέξομαι; Ἐγὼ δὲ γεγήρακα. Μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα; Εἰς τὸν καιρὸν τοῦτον ἀποστρέψω εἰς ὥρας, καὶ ἔσται τῇ Σάρρᾳ υἱός. Καὶ ἀπαλλάσσονται ἀπὸ Ἀβραάμ.
Kai tǭ Abraam homoiōs, hōs Mōsēs phēsin, ōphthē ho theos pros tę̄ dryï tę̄ Mambrē, kathēmenǭ epi tēs thyras tēs skēnēs autou mesēmbrias. Eita tauta eipōn epipherei; Anablepsas de tois ophthalmois eide, kai idou treis andres heistēkeisan epanō autou. Kai idōn synedramen eis synantēsin autois. Metʼ oligon de heis ex autōn hypischneitai tǭ Abraam huion; Ti hoti egelase Sarra legousa; Ara ge texomai? Egō de gegēraka. Mē adynatei para tǭ theǭ rhēma? Eis ton kairon touton apostrepsō eis hōras, kai estai tę̄ Sarrą huios. Kai apallassontai apo Abraam.
“And likewise to Abraham, as Moses says, God appeared at the oak of Mamre, as he sat at the door of his tent at noon. Then having said this he adds: ‘And he lifted up his eyes and saw, and behold, three men stood over against him. And when he saw them he ran to meet them.’ A little later one of them promises Abraham a son: ‘Why did Sarah laugh, saying, Shall I then bear a child? But I am old. Is anything impossible with God? At this season I will return at this time, and Sarah shall have a son.’ And they depart from Abraham.
Gen 18:1 (allusion, high confidence) · Gen 18:2 (quotation, high confidence) · Gen 18:13 (quotation, high confidence) · Gen 18:14 (quotation, high confidence)
Notes and citation
Summary: The appearance at Mamre.
Topics: Christology
Cite (SBL): Justin, Dial. 126.4 (Archambault 2:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-126-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
126.5Archambault 2:248–250
Καὶ οὕτω περὶ αὐτῶν πάλιν λέγει· Ἐξαναστάντες δὲ ἐκεῖθεν οἱ ἄνδρες κατέβλεψαν ἐπὶ πρόσωπον Σοδόμων. Εἶτα πάλιν πρὸς τὸν Ἀβραὰμ ὃς ἦν καὶ ἔστιν οὕτως λέγει· Οὐ μὴ κρύψω ἀπὸ τοῦ παιδός μου Ἀβραὰμ ἐγὼ ἃ μέλλω ποιεῖν· καὶ τὰ ἑξῆς ἀνιστορημένα ἀπὸ τῶν τοῦ Μωσέως καὶ ἐξηγημένα ὑπʼ ἐμοῦ πάλιν ἔλεγον, διʼ ὧν ἀποδέδεικται ὑπὸ τῷ πατρὶ καὶ κυρίῳ τεταγμένος καὶ ὑπηρετῶν τῇ βουλῇ αὐτοῦ οὗτος ὃς ὤφθη τῷ τε Ἀβραὰμ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακὼβ καὶ τοῖς ἄλλοις πατριάρχαις, ἀναγεγραμμένος θεός, ἔλεγον.
Kai houtō peri autōn palin legei; Exanastantes de ekeithen hoi andres kateblepsan epi prosōpon Sodomōn. Eita palin pros ton Abraam hos ēn kai estin houtōs legei; Ou mē krypsō apo tou paidos mou Abraam egō ha mellō poiein; kai ta hexēs anistorēmena apo tōn tou Mōseōs kai exēgēmena hypʼ emou palin elegon, diʼ hōn apodedeiktai hypo tǭ patri kai kyriǭ tetagmenos kai hypēretōn tę̄ boulę̄ autou houtos hos ōphthē tǭ te Abraam kai tǭ Isaak kai tǭ Iakōb kai tois allois patriarchais, anagegrammenos theos, elegon.
“And thus he says of them again: ‘And the men rose up from there and looked toward Sodom.’ Then again he who was and is speaks thus to Abraham: ‘I will not hide from my servant Abraham what I am about to do’; and I recounted again what follows, as quoted from the writings of Moses and explained by me, by which it has been proved,” I said, “that this one who appeared to Abraham and Isaac and Jacob and the other patriarchs, and is written of as God, is subject to the Father and Lord and serves his will.
Gen 18:16 (quotation, high confidence) · Gen 18:17 (quotation, high confidence)
Notes and citation
Summary: The one who appeared to the patriarchs serves the Father's will.
Topics: Christology, Trinity
Cite (SBL): Justin, Dial. 126.5 (Archambault 2:248–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-126-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
126.6Archambault 2:250
Ἐπέφερον δέ, εἰ καὶ μὴ εἶπον ἐν τοῖς ἔμπροσθεν· Οὕτω δὲ καί, ὅτε κρέας ἐπεθύμησεν ὁ λαὸς φαγεῖν καὶ ἀπιστεῖ Μωσῆς τῷ λελεγμένῳ κἀκεῖ ἀγγέλῳ, ἐπαγγελλομένῳ δώσειν αὐτοῖς τὸν θεὸν εἰς πλησμονήν, αὐτός, ὢν καὶ θεὸς καὶ ἄγγελος παρὰ τοῦ πατρὸς πεπεμμένος, ταῦτα εἰπεῖν καὶ πρᾶξαι δηλοῦται. Οὕτως γὰρ ἐπάγει ἡ γραφὴ λέγουσα· Καὶ εἶπε κύριος πρὸς Μωσῆν· Μὴ ἡ χεὶρ κυρίου οὐκ ἐξαρκέσει; Ἤδη γνώσῃ εἰ ἐπικαταλήψεταί σε ὁ λόγος μου ἢ οὔ. Καὶ πάλιν ἐν ἄλλοις λόγοις οὕτω φησί· Κύριος δὲ εἶπε πρός με· Οὐ διαβήσῃ τὸν Ἰορδάνην τοῦτον. Κύριος ὁ θεός σου, ὁ προπορευόμενος τοῦ προσώπου σου, αὐτὸς ἐξολοθρεύσει τὰ ἔθνη.
Epepheron de, ei kai mē eipon en tois emprosthen; Houtō de kai, hote kreas epethymēsen ho laos phagein kai apistei Mōsēs tǭ lelegmenǭ kakei angelǭ, epangellomenǭ dōsein autois ton theon eis plēsmonēn, autos, ōn kai theos kai angelos para tou patros pepemmenos, tauta eipein kai praxai dēloutai. Houtōs gar epagei hē graphē legousa; Kai eipe kyrios pros Mōsēn; Mē hē cheir kyriou ouk exarkesei? Ēdē gnōsę̄ ei epikatalēpsetai se ho logos mou ē ou. Kai palin en allois logois houtō phēsi; Kyrios de eipe pros me; Ou diabēsę̄ ton Iordanēn touton. Kyrios ho theos sou, ho proporeuomenos tou prosōpou sou, autos exolothreusei ta ethnē.
And I added what I had not said before: “So too, when the people desired to eat meat and Moses disbelieved the one there too called an angel, who promised that God would give them their fill, he, being both God and an angel sent from the Father, is shown to have said and done these things. For the Scripture continues thus: ‘And the Lord said to Moses: Is the hand of the Lord not sufficient? Now you shall know whether my word shall come upon you or not.’ And again in other words it says thus: ‘The Lord said to me: You shall not cross this Jordan. The Lord your God, who goes before your face, he will destroy the nations.’
Num 11:23 (quotation, high confidence) · Deut 31:2 (quotation, high confidence) · Deut 31:3 (quotation, high confidence)
Notes and citation
Summary: Num 11:23 and Deut 31:2–3: the Lord who spoke to Moses was the Son.
Topics: Christology
Cite (SBL): Justin, Dial. 126.6 (Archambault 2:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-126-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 127
127.1Archambault 2:250–252
Καὶ τὰ ἄλλα δὲ τοιαῦτά ἐστιν εἰρημένα τῷ νομοθέτῃ καὶ τοῖς προφήταις. Καὶ ἱκανῶς εἰρῆσθαί μοι ὑπολαμβάνω ὅτι, ὅταν μου ὁ θεὸς λέγῃ· Ἀνέβη ὁ θεὸς ἀπὸ Ἀβραάμ, ἢ Ἐλάλησε κύριος πρὸς Μωσῆν, καὶ Κατέβη κύριος τὸν πύργον ἰδεῖν ὃν ᾠκοδόμησαν οἱ υἱοὶ τῶν ἀνθρώπων, ἢ ὅτε Ἔκλεισεν ὁ θεὸς τὴν κιβωτὸν Νῶε ἔξωθεν, μὴ ἡγεῖσθε αὐτὸν τὸν ἀγέννητον θεὸν καταβεβηκέναι ἢ ἀναβεβηκέναι ποθέν.
Kai ta alla de toiauta estin eirēmena tǭ nomothetę̄ kai tois prophētais. Kai hikanōs eirēsthai moi hypolambanō hoti, hotan mou ho theos legę̄; Anebē ho theos apo Abraam, ē Elalēse kyrios pros Mōsēn, kai Katebē kyrios ton pyrgon idein hon ǭkodomēsan hoi huioi tōn anthrōpōn, ē hote Ekleisen ho theos tēn kibōton Nōe exōthen, mē hēgeisthe auton ton agennēton theon katabebēkenai ē anabebēkenai pothen.
“And other such things have been said by the lawgiver and the prophets. And I think I have said enough to show that when my God says, ‘God went up from Abraham,’ or, ‘The Lord spoke to Moses,’ and, ‘The Lord came down to see the tower which the sons of men had built,’ or when ‘God shut Noah's ark from outside,’ you should not think that the unbegotten God himself came down or went up from anywhere.
Gen 17:22 (quotation, high confidence) · Exod 6:29 (quotation, medium confidence) · Gen 11:5 (quotation, high confidence) · Gen 7:16 (quotation, high confidence)
Notes and citation
Summary: The unbegotten God does not literally come down or go up.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τὸν πύργον ἰδεῖν ὅν ᾠκοδόμησαν → τὸν πύργον ἰδεῖν ὃν ᾠκοδόμησαν.
Topics: Trinity
Cite (SBL): Justin, Dial. 127.1 (Archambault 2:250–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-127-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
127.2Archambault 2:252
Ὁ γὰρ ἄρρητος πατὴρ καὶ κύριος τῶν πάντων οὔτε ποι ἀφῖκται οὔτε περιπατεῖ οὔτε καθεύδει οὔτε ἀνίσταται, ἀλλʼ ἐν τῇ αὐτοῦ χώρᾳ, ὅπου ποτέ, μένει, ὀξὺ ὁρῶν καὶ ὀξὺ ἀκούων, οὐκ ὀφθαλμοῖς οὐδὲ ὠσὶν ἀλλὰ δυνάμει ἀλέκτῳ· καὶ πάντα ἐφορᾷ καὶ πάντα γινώσκει, καὶ οὐδεὶς ἡμῶν λέληθεν αὐτόν· οὔτε κινούμενος, ὁ τόπῳ τε ἀχώρητος καὶ τῷ κόσμῳ ὅλῳ ὅς γε ἦν καὶ πρὶν τὸν κόσμον γενέσθαι.
Ho gar arrētos patēr kai kyrios tōn pantōn oute poi aphiktai oute peripatei oute katheudei oute anistatai, allʼ en tę̄ autou chōrą, hopou pote, menei, oxy horōn kai oxy akouōn, ouk ophthalmois oude ōsin alla dynamei alektǭ; kai panta ephorą kai panta ginōskei, kai oudeis hēmōn lelēthen auton; oute kinoumenos, ho topǭ te achōrētos kai tǭ kosmǭ holǭ hos ge ēn kai prin ton kosmon genesthai.
“For the ineffable Father and Lord of all neither comes anywhere, nor walks, nor sleeps, nor rises, but remains in his own place, wherever that is, seeing keenly and hearing keenly, not with eyes or ears but with indescribable power; and he oversees all things and knows all things, and none of us escapes his notice; nor is he moved, he who cannot be contained by a place or by the whole world, since he was even before the world came to be.
Notes and citation
Summary: The Father is everywhere present by power, uncontained by any place.
Topics: Trinity
Cite (SBL): Justin, Dial. 127.2 (Archambault 2:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-127-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
127.3Archambault 2:252
Πῶς ἂν οὖν οὗτος ἢ λαλήσειε πρός τινα ἢ ὀφθείη τινὶ ἢ ἐν ἐλαχίστῳ μέρει γῆς φανείη, ὁπότε γε οὐδὲ τὴν δόξαν τοῦ παρʼ αὐτοῦ πεμφθέντος ἴσχυεν ὁ λαὸς ἰδεῖν ἐν Σινᾶ, οὐδʼ αὐτὸς Μωσῆς ἴσχυσεν εἰσελθεῖν εἰς τὴν σκηνήν, ἣν ἐποίησεν, εἰ μὲν ἐπληρώθη τῆς παρὰ τοῦ θεοῦ δόξης, οὐδὲ μὴν ὁ ἱερεὺς ὑπέμεινε κατενώπιον τοῦ ναοῦ στῆναι, ὅτε τὴν κιβωτὸν Σολομὼν εἰσεκόμισεν εἰς τὸν οἶκον τὸν ἐν Ἱερουσαλήμ, ὃν αὐτὸς ὁ Σολομὼν ᾠκοδομήκει;
Pōs an oun houtos ē lalēseie pros tina ē ophtheiē tini ē en elachistǭ merei gēs phaneiē, hopote ge oude tēn doxan tou parʼ autou pemphthentos ischyen ho laos idein en Sina, oudʼ autos Mōsēs ischysen eiselthein eis tēn skēnēn, hēn epoiēsen, ei men eplērōthē tēs para tou theou doxēs, oude mēn ho hiereus hypemeine katenōpion tou naou stēnai, hote tēn kibōton Solomōn eisekomisen eis ton oikon ton en Hierousalēm, hon autos ho Solomōn ǭkodomēkei?
“How, then, could he speak to anyone, or be seen by anyone, or appear in the smallest part of the earth, when the people could not even look at the glory of the one sent from him at Sinai, nor could Moses himself enter the tent he had made, when it was filled with the glory from God, nor could the priest endure to stand before the temple when Solomon brought the ark into the house in Jerusalem which Solomon himself had built?
Exod 19:21 (allusion, medium confidence) · Exod 40:35 (allusion, high confidence) · 1 Kgs 8:11 (allusion, high confidence)
Notes and citation
Summary: Not even the glory of the one sent could be endured; how much less the Father?
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent before an enclitic); digitization slip against Archambault's printed text (wrong accent); stray full stop and a digitization slip (wrong accent)): Πῶς ἄν οὖν → Πῶς ἂν οὖν; πρὸς τινα → πρός τινα; σκηνήν, ἥν ἐποίησεν → σκηνήν, ἣν ἐποίησεν; Ἱερουσαλήμ., ὅν αὐτὸς → Ἱερουσαλήμ, ὃν αὐτὸς.
Topics: Trinity
Cite (SBL): Justin, Dial. 127.3 (Archambault 2:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-127-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
127.4Archambault 2:252–254
Οὔτε οὖν Ἀβραὰμ οὔτε Ἰσαὰκ οὔτε Ἰακὼβ οὔτε ἄλλος ἀνθρώπων εἶδε τὸν πατέρα καὶ ἄρρητον κύριον τῶν πάντων ἁπλῶς καὶ αὐτοῦ τοῦ Χριστοῦ, ἀλλʼ ἐκεῖνον τὸν κατὰ βουλὴν τὴν ἐκείνου καὶ θεὸν ὄντα, υἱὸν αὐτοῦ, καὶ ἄγγελον ἐκ τοῦ ὑπηρετεῖν τῇ γνώμῃ αὐτοῦ· ὃν καὶ ἄνθρωπον γεννηθῆναι διὰ τῆς παρθένου βεβούληται, ὃς καὶ πῦρ ποτε γέγονε τῇ πρὸς Μωσέα ὁμιλίᾳ τῇ ἀπὸ τῆς βάτου.
Oute oun Abraam oute Isaak oute Iakōb oute allos anthrōpōn eide ton patera kai arrēton kyrion tōn pantōn haplōs kai autou tou Christou, allʼ ekeinon ton kata boulēn tēn ekeinou kai theon onta, huion autou, kai angelon ek tou hypēretein tę̄ gnōmę̄ autou; hon kai anthrōpon gennēthēnai dia tēs parthenou beboulētai, hos kai pyr pote gegone tę̄ pros Mōsea homilią tę̄ apo tēs batou.
“Neither Abraham, then, nor Isaac, nor Jacob, nor any other man saw the Father and ineffable Lord of all without exception, and of Christ himself, but that one who according to his will is both God, his Son, and Angel because he serves his purpose; whom he also willed to be born a man through the Virgin; who also once became fire in the conversation with Moses from the bush.
John 1:18 (echo, high confidence) · Exod 3:2 (allusion, high confidence)
Notes and citation
Summary: No one saw the Father; the patriarchs saw his Son.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): τῶν πάντων ἀπλῶς → τῶν πάντων ἁπλῶς; ὅν καὶ ἄνθρωπον → ὃν καὶ ἄνθρωπον; ὅς καὶ πῦρ → ὃς καὶ πῦρ.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 127.4 (Archambault 2:252–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-127-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
127.5Archambault 2:254
Ἐπεὶ ἐὰν μὴ οὕτω νοήσωμεν τὰς γραφάς, συμβήσεται τὸν πατέρα καὶ κύριον τῶν ὅλων μὴ γεγενῆσθαι τότε ἐν τοῖς οὐρανοῖς, ὅτε διὰ Μωσέως λέλεκται· Καὶ κύριος ἔβρεξεν ἐπὶ Σόδομα πῦρ καὶ θεῖον παρὰ κυρίου ἐκ τοῦ οὐρανοῦ· καὶ πάλιν διὰ Δαυῒδ ὅτε λέλεκται οὕτως· Ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης· καὶ πάλιν ὅτε φησί· Λέγει κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
Epei ean mē houtō noēsōmen tas graphas, symbēsetai ton patera kai kyrion tōn holōn mē gegenēsthai tote en tois ouranois, hote dia Mōseōs lelektai; Kai kyrios ebrexen epi Sodoma pyr kai theion para kyriou ek tou ouranou; kai palin dia Dauïd hote lelektai houtōs; Arate pylas hoi archontes hymōn, kai eparthēte pylai aiōnioi, kai eiseleusetai ho basileus tēs doxēs; kai palin hote phēsi; Legei kyrios tǭ kyriǭ mou; Kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou.
“For if we do not understand the Scriptures so, it will follow that the Father and Lord of all was not in the heavens when it was said through Moses, ‘And the Lord rained on Sodom fire and brimstone from the Lord out of heaven’; and again when it was said thus through David, ‘Lift up your gates, you rulers, and be lifted up, you everlasting gates, and the King of glory shall come in’; and again when he says, ‘The Lord says to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet.’
Gen 19:24 (quotation, high confidence) · Ps 24:7 (23:7 LXX) (quotation, high confidence) · Ps 110:1 (109:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Otherwise the Father would not have been in heaven during these events.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ἕως ἄν θῶ → ἕως ἂν θῶ.
Topics: Trinity
Cite (SBL): Justin, Dial. 127.5 (Archambault 2:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-127-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 128
128.1Archambault 2:254–256
Καὶ ὅτι κύριος ὢν ὁ Χριστός, καὶ θεὸς θεοῦ υἱὸς ὑπάρχων, καὶ δυνάμει φαινόμενος πρότερον ὡς ἀνὴρ καὶ ἄγγελος, καὶ ἐν πυρὸς δόξῃ, ὡς ἐν τῇ βάτῳ, πέφανται καὶ ἐπὶ τῆς κρίσεως τῆς γεγενημένης ἐπὶ Σόδομα, ἀποδέδεικται ἐν πολλοῖς τοῖς εἰρημένοις. Ἀνιστόρουν δὲ πάλιν ἃ καὶ προέγραψα ἀπὸ τῆς Ἐξόδου πάντα, περί τε τῆς ὀπτασίας τῆς ἐπὶ τῆς βάτου καὶ τῆς ἐπικλήσεως τοῦ Ἰησοῦ ὀνόματος, καὶ ἐπέλεγον·
Kai hoti kyrios ōn ho Christos, kai theos theou huios hyparchōn, kai dynamei phainomenos proteron hōs anēr kai angelos, kai en pyros doxę̄, hōs en tę̄ batǭ, pephantai kai epi tēs kriseōs tēs gegenēmenēs epi Sodoma, apodedeiktai en pollois tois eirēmenois. Anistoroun de palin ha kai proegrapsa apo tēs Exodou panta, peri te tēs optasias tēs epi tēs batou kai tēs epiklēseōs tou Iēsou onomatos, kai epelegon;
“And that Christ, being Lord and God, the Son of God, and appearing formerly by his power as a man and an angel, and in the glory of fire, as in the bush, appeared also at the judgment on Sodom, has been proved by much that has been said.” And I recounted again all that I have written above from Exodus, about the vision at the bush and the naming with the name of Jesus, and added:
Notes and citation
Summary: Christ appeared as man, angel, and fire before his incarnation.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): πάλιν ἅ καὶ προέγραψα → πάλιν ἃ καὶ προέγραψα.
Topics: Christology
Cite (SBL): Justin, Dial. 128.1 (Archambault 2:254–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-128-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
128.2Archambault 2:256
Καὶ μὴ νομίζητε, ὦ οὗτοι, ὅτι περιττολογῶν ταῦτα λέγω πολλάκις, ἀλλʼ ἐπεὶ γινώσκω καί τινας προλέγειν ταῦτα βουλομένους, καὶ φάσκειν τὴν δύναμιν τὴν παρὰ τοῦ πατρὸς τῶν ὅλων φανεῖσαν τῷ Μωσεῖ ἢ τῷ Ἀβραὰμ ἢ τῷ Ἰακὼβ ἄγγελον καλεῖσθαι ἐν τῇ πρὸς ἀνθρώπους προόδῳ, ἐπειδὴ διʼ αὐτῆς τὰ παρὰ τοῦ πατρὸς τοῖς ἀνθρώποις ἀγγέλλεται, δόξαν δέ, ἐπειδὴ ἐν ἀχωρήτῳ ποτὲ φαντασίᾳ φαίνεται, ἄνδρα δέ ποτε καὶ ἄνθρωπον καλεῖσθαι, ἐπειδὴ ἐν μορφαῖς τοιαύταις σχηματιζόμενος φαίνεται αἷσπερ βούλεται ὁ πατήρ· καὶ λόγον καλοῦσιν, ἐπειδὴ καὶ τὰς παρὰ τοῦ πατρὸς ὁμιλίας φέρει τοῖς ἀνθρώποις.
Kai mē nomizēte, ō houtoi, hoti perittologōn tauta legō pollakis, allʼ epei ginōskō kai tinas prolegein tauta boulomenous, kai phaskein tēn dynamin tēn para tou patros tōn holōn phaneisan tǭ Mōsei ē tǭ Abraam ē tǭ Iakōb angelon kaleisthai en tę̄ pros anthrōpous proodǭ, epeidē diʼ autēs ta para tou patros tois anthrōpois angelletai, doxan de, epeidē en achōrētǭ pote phantasią phainetai, andra de pote kai anthrōpon kaleisthai, epeidē en morphais toiautais schēmatizomenos phainetai haisper bouletai ho patēr; kai logon kalousin, epeidē kai tas para tou patros homilias pherei tois anthrōpois.
“And do not think, my friends, that I say these things often from superfluous talk; but because I know that some wish to anticipate these things and say that the power which appeared from the Father of all to Moses or to Abraham or to Jacob is called an angel in its coming forth to men, since through it the things from the Father are announced to men; and glory, since it sometimes appears in an uncontainable vision; and sometimes a man and a human being, since it appears shaped in such forms as the Father wishes; and they call it Word, since it also brings to men the discourses from the Father.
Notes and citation
Summary: Some teach that the power that appeared is only a name for the Father's activity.
- Justin refutes a view, perhaps held by some Jews or Christians (later called Monarchian), that the Son is merely a temporary emanation of the Father.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): Μωσεῖ ἤ τῷ Ἀβραὰμ → Μωσεῖ ἢ τῷ Ἀβραὰμ; ὲν τῇ πρὸς ἀνθρώπους → ἐν τῇ πρὸς ἀνθρώπους; ἐπειδή ἐν ἀχωρήτῳ → ἐπειδὴ ἐν ἀχωρήτῳ.
Cite (SBL): Justin, Dial. 128.2 (Archambault 2:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-128-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
128.3Archambault 2:256–258
Ἄτμητον δὲ καὶ ἀχώριστον τοῦ πατρὸς ταύτην τὴν δύναμιν ὑπάρχειν, ὅνπερ τρόπον τὸ τοῦ ἡλίου φασὶ φῶς ἐπὶ γῆς εἶναι ἄτμητον καὶ ἀχώριστον ὄντος τοῦ ἡλίου ἐν τῷ οὐρανῷ· καί, ὅταν δύσῃ, συναποφέρεται τὸ φῶς· οὕτως ὁ πατήρ, ὅταν βούληται, λέγουσι, δύναμιν αὐτοῦ προπηδᾶν ποιεῖ, καί, ὅταν βούληται, πάλιν ἀναστέλλει εἰς ἑαυτόν. Κατὰ τοῦτον τὸν τρόπον καὶ τοὺς ἀγγέλους ποιεῖν αὐτὸν διδάσκουσιν.
Atmēton de kai achōriston tou patros tautēn tēn dynamin hyparchein, honper tropon to tou hēliou phasi phōs epi gēs einai atmēton kai achōriston ontos tou hēliou en tǭ ouranǭ; kai, hotan dysę̄, synapopheretai to phōs; houtōs ho patēr, hotan boulētai, legousi, dynamin autou propēdan poiei, kai, hotan boulētai, palin anastellei eis heauton. Kata touton ton tropon kai tous angelous poiein auton didaskousin.
“But they say that this power is indivisible and inseparable from the Father, just as they say the light of the sun on earth is indivisible and inseparable, while the sun is in heaven; and when it sets, the light is carried away with it; so the Father, they say, when he wishes, makes his power spring forth, and when he wishes, draws it back into himself. In this way they teach that he also makes the angels.
Notes and citation
Summary: They compare the Son to sunlight, drawn back when the Father wills.
Cite (SBL): Justin, Dial. 128.3 (Archambault 2:256–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-128-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
128.4Archambault 2:258–260
Ἀλλʼ ὅτι μὲν οὖν εἰσὶν ἄγγελοι, καὶ ἀεὶ μένοντες καὶ μὴ ἀναλυόμενοι εἰς ἐκεῖνο ἐξ οὗπερ γεγόνασιν, ἀποδέδεικται· καὶ ὅτι δύναμις αὕτη, ἣν καὶ θεὸν καλεῖ ὁ προφητικὸς λόγος, ὡς διὰ πολλῶν ὡσαύτως ἀποδέδεικται, καὶ ἄγγελον, οὐχ ὡς τὸ τοῦ ἡλίου φῶς ὀνόματι μόνον ἀριθμεῖται, ἀλλὰ καὶ ἀριθμῷ ἕτερόν τί ἐστι, καὶ ἐν τοῖς προειρημένοις διὰ βραχέων τὸν λόγον ἐξήτασα, εἰπὼν τὴν δύναμιν ταύτην γεγεννῆσθαι ἀπὸ τοῦ πατρός, δυνάμει καὶ βουλῇ αὐτοῦ, ἀλλʼ οὐ κατὰ ἀποτομήν, ὡς ἀπομεριζομένης τῆς τοῦ πατρὸς οὐσίας, ὁποῖα τὰ ἄλλα πάντα μεριζόμενα καὶ τεμνόμενα οὐ τὰ αὐτά ἐστιν ἃ καὶ πρὶν τμηθῆναι· καὶ παραδείγματος χάριν παρειλήφειν ὡς τὰ ἀπὸ πυρὸς ἀναπτόμενα πυρὰ ἕτερα ὁρῶμεν, οὐδὲν ἐλαττουμένου ἐκείνου, ἐξ οὗ ἀναφθῆναι πολλὰ δύνανται, ἀλλὰ ταὐτοῦ μένοντος.
Allʼ hoti men oun eisin angeloi, kai aei menontes kai mē analyomenoi eis ekeino ex houper gegonasin, apodedeiktai; kai hoti dynamis hautē, hēn kai theon kalei ho prophētikos logos, hōs dia pollōn hōsautōs apodedeiktai, kai angelon, ouch hōs to tou hēliou phōs onomati monon arithmeitai, alla kai arithmǭ heteron ti esti, kai en tois proeirēmenois dia bracheōn ton logon exētasa, eipōn tēn dynamin tautēn gegennēsthai apo tou patros, dynamei kai boulę̄ autou, allʼ ou kata apotomēn, hōs apomerizomenēs tēs tou patros ousias, hopoia ta alla panta merizomena kai temnomena ou ta auta estin ha kai prin tmēthēnai; kai paradeigmatos charin pareilēphein hōs ta apo pyros anaptomena pyra hetera horōmen, ouden elattoumenou ekeinou, ex hou anaphthēnai polla dynantai, alla tautou menontos.
“But it has been proved that there are angels, who always remain and are not resolved into that from which they came into being; and that this power, which the prophetic word calls God, as has likewise been proved at length, and Angel, is not numbered in name only like the light of the sun, but is also something distinct in number; and I examined the matter briefly in what I said before, saying that this power was begotten from the Father, by his power and will, but not by cutting off, as though the Father's substance were divided, as all other things when divided and cut are not the same as before they were cut; and I took as an example the fires we see kindled from a fire, the one from which many can be kindled being in no way lessened, but remaining the same.
Notes and citation
Summary: The Son is distinct in number from the Father, begotten without division, as fire from fire.
- A key passage for pre-Nicene Trinitarian thought; compare ch. 61.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): ὅτι μὲν οὗν εἰσὶν → ὅτι μὲν οὖν εἰσὶν; τὰ ἅλλα πάντα → τὰ ἄλλα πάντα; ἐστιν ἅ καὶ πρὶν → ἐστιν ἃ καὶ πρὶν.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 128.4 (Archambault 2:258–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-128-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 129
129.1Archambault 2:260
Καὶ νῦν δὲ ἔτι καὶ οὓς εἶπον λόγους εἰς ἀπόδειξιν τούτου ἐρῶ. Ὅταν λέγῃ· Ἔβρεξε κύριος πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ, δύο ὄντας ἀριθμῷ μηνύει ὁ λόγος ὁ προφητικός, τὸν μὲν ἐπὶ γῆς ὄντα, ὅς φησι καταβεβηκέναι ἰδεῖν τὴν κραυγὴν Σοδόμων, τὸν δὲ ἐν τοῖς οὐρανοῖς ὑπάρχοντα, ὃς καὶ τοῦ ἐπὶ γῆς κυρίου κύριός ἐστιν, ὡς πατὴρ καὶ θεός, αἴτιός τε αὐτῷ τοῦ εἶναι καὶ δυνατῷ καὶ κυρίῳ καὶ θεῷ.
Kai nyn de eti kai hous eipon logous eis apodeixin toutou erō. Hotan legę̄; Ebrexe kyrios pyr para kyriou ek tou ouranou, dyo ontas arithmǭ mēnyei ho logos ho prophētikos, ton men epi gēs onta, hos phēsi katabebēkenai idein tēn kraugēn Sodomōn, ton de en tois ouranois hyparchonta, hos kai tou epi gēs kyriou kyrios estin, hōs patēr kai theos, aitios te autǭ tou einai kai dynatǭ kai kyriǭ kai theǭ.
“And now I will also cite the words I mentioned to prove this. When it says, ‘The Lord rained fire from the Lord out of heaven,’ the prophetic word indicates two in number, one on earth, who, it says, came down to see the cry of Sodom, and the other in the heavens, who is also Lord of the Lord on earth, as Father and God, and the cause of his existence and of his being mighty and Lord and God.
Gen 19:24 (quotation, high confidence) · Gen 18:21 (allusion, high confidence)
Notes and citation
Summary: Gen 19:24 indicates two in number: the Lord on earth and the Father in heaven, the cause of his being.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): καὶ οὕς εἶπον λόγους → καὶ οὓς εἶπον λόγους; ὅς καὶ τοῦ ἐπὶ γῆς → ὃς καὶ τοῦ ἐπὶ γῆς.
Topics: Trinity
Cite (SBL): Justin, Dial. 129.1 (Archambault 2:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-129-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
129.2Archambault 2:260
Καὶ πάλιν ὅταν λέγῃ ὁ λόγος εἰρηκέναι τὸν θεὸν ἐν ἀρχῇ· Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τόδε, Ὡς εἷς ἐξ ἡμῶν, καὶ αὐτὸ ἀριθμοῦ δηλωτικόν ἐστιν, ἀλλʼ οὐ τροπολογίαν χωροῦσιν οἱ λόγοι, ὡς ἐξηγεῖσθαι ἐπιχειροῦσιν οἱ σοφισταὶ καὶ μηδὲ λέγειν τὴν ἀλήθειαν μηδὲ νοεῖν δυνάμενοι.
Kai palin hotan legę̄ ho logos eirēkenai ton theon en archę̄; Idou Adam gegonen hōs heis ex hēmōn, tode, Hōs heis ex hēmōn, kai auto arithmou dēlōtikon estin, allʼ ou tropologian chōrousin hoi logoi, hōs exēgeisthai epicheirousin hoi sophistai kai mēde legein tēn alētheian mēde noein dynamenoi.
“And again, when the word says that God said in the beginning, ‘Behold, Adam has become as one of us,’ this ‘as one of us’ is also indicative of number, and the words do not admit a figurative meaning, as the sophists try to explain, who can neither speak the truth nor understand it.
Gen 3:22 (quotation, high confidence)
Notes and citation
Summary: Gen 3:22 indicates plurality.
Topics: Trinity
Cite (SBL): Justin, Dial. 129.2 (Archambault 2:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-129-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
129.3Archambault 2:260–262
Καὶ ἐν τῇ Σοφίᾳ εἴρηται· Ἐὰν ἀναγγείλω ὑμῖν τὰ καθʼ ἡμέραν γινόμενα, μνημονεύσω τὰ ἐξ αἰῶνος ἀριθμῆσαι. Κύριος ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. Πρὸ τοῦ αἰῶνος ἐθεμελίωσέ με, ἐν ἀρχῇ, πρὸ τοῦ τὴν γῆν ποιῆσαι καὶ πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι καὶ πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων, πρὸ τοῦ ὄρη ἑδρασθῆναι· πρὸ δὲ πάντων βουνῶν γεννᾷ με.
Kai en tę̄ Sophią eirētai; Ean anangeilō hymin ta kathʼ hēmeran ginomena, mnēmoneusō ta ex aiōnos arithmēsai. Kyrios ektise me archēn hodōn autou eis erga autou. Pro tou aiōnos ethemeliōse me, en archę̄, pro tou tēn gēn poiēsai kai pro tou tas abyssous poiēsai kai pro tou proelthein tas pēgas tōn hydatōn, pro tou orē hedrasthēnai; pro de pantōn bounōn genną me.
“And in Wisdom it is said: ‘If I declare to you the things that happen day by day, I will remember to recount the things from eternity. The Lord created me the beginning of his ways for his works. Before the age he founded me, in the beginning, before he made the earth and before he made the depths and before the springs of the waters came forth, before the mountains were settled; and before all the hills he begets me.’”
Prov 8:21 (quotation, high confidence) · Prov 8:22 (quotation, high confidence) · Prov 8:23 (quotation, high confidence) · Prov 8:24 (quotation, high confidence) · Prov 8:25 (quotation, high confidence)
Notes and citation
Summary: Prov 8:21–25.
- “In Wisdom”: the book of Proverbs, which early Christians sometimes called Wisdom.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τὰς πηγάς τῶν ὑδάτων → τὰς πηγὰς τῶν ὑδάτων.
Topics: Christology
Cite (SBL): Justin, Dial. 129.3 (Archambault 2:260–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-129-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
129.4Archambault 2:262
Καὶ εἰπὼν ταῦτα ἐπήγαγον· Νοεῖτε, ὦ ἀκροαταί, εἴ γε καὶ τὸν νοῦν προσέχετε· καὶ ὅτι γεγεννῆσθαι ὑπὸ τοῦ πατρὸς τοῦτο τὸ γέννημα πρὸ πάντων ἁπλῶς τῶν κτισμάτων ὁ λόγος ἐδήλου, καὶ τὸ γεννώμενον τοῦ γεννῶντος ἀριθμῷ ἕτερόν ἐστι, πᾶς ὁστισοῦν ὁμολογήσειε.
Kai eipōn tauta epēgagon; Noeite, ō akroatai, ei ge kai ton noun prosechete; kai hoti gegennēsthai hypo tou patros touto to gennēma pro pantōn haplōs tōn ktismatōn ho logos edēlou, kai to gennōmenon tou gennōntos arithmǭ heteron esti, pas hostisoun homologēseie.
And having said this I added: “You understand, hearers, if indeed you pay attention; the word showed that this Offspring was begotten by the Father before all created things without exception; and anyone at all would admit that what is begotten is distinct in number from the one who begets.”
Notes and citation
Summary: The begotten is distinct in number from the one who begets.
Topics: Trinity
Cite (SBL): Justin, Dial. 129.4 (Archambault 2:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-129-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 130
130.1Archambault 2:262–264
Καὶ συντιθεμένων πάντων εἶπον· Καὶ λόγους δέ τινας, οὓς μὴ ἀπεμνημόνευσα πρότερον, εἴποιμʼ ἂν ἄρτι· εἰσὶ δὲ εἰρημένοι ὑπὸ τοῦ πιστοῦ θεράποντος Μωσέως ἐπικεκαλυμμένως. Εἴρηται δὲ οὕτως· Εὐφράνθητε οὐρανοὶ ἅμα αὐτῷ, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ· καὶ τὰ ἑξῆς τοῦ λόγου ἐπέφερον ταῦτα· Εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ, καὶ ἐνισχυσάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ, ὅτι τὸ αἷμα τῶν υἱῶν αὐτοῦ ἐκδικεῖται, καὶ ἐκδικήσει, καὶ ἀνταποδώσει δίκην τοῖς ἐχθροῖς, καὶ τοῖς μισοῦσιν αὐτὸν ἀνταποδώσει, καὶ ἐκκαθαριεῖ κύριος τὴν γῆν τοῦ λαοῦ αὐτοῦ.
Kai syntithemenōn pantōn eipon; Kai logous de tinas, hous mē apemnēmoneusa proteron, eipoimʼ an arti; eisi de eirēmenoi hypo tou pistou therapontos Mōseōs epikekalymmenōs. Eirētai de houtōs; Euphranthēte ouranoi hama autǭ, kai proskynēsatōsan autǭ pantes angeloi theou; kai ta hexēs tou logou epepheron tauta; Euphranthēte ethnē meta tou laou autou, kai enischysatōsan autǭ pantes angeloi theou, hoti to haima tōn huiōn autou ekdikeitai, kai ekdikēsei, kai antapodōsei dikēn tois echthrois, kai tois misousin auton antapodōsei, kai ekkathariei kyrios tēn gēn tou laou autou.
And when all agreed I said: “And I would now cite some words which I did not recall before; they were spoken by the faithful servant Moses in a veiled way. They were spoken thus: ‘Rejoice, you heavens, with him, and let all the angels of God worship him’”; and I added what follows in the passage: “‘Rejoice, you nations, with his people, and let all the angels of God be strong in him; for the blood of his sons is avenged, and he will avenge it, and will render judgment to his enemies, and will repay those who hate him, and the Lord will cleanse the land of his people.’
Deut 32:43 (quotation, high confidence) · Rom 15:10 (echo, high confidence) · Heb 1:6 (echo, high confidence)
Notes and citation
Summary: Deut 32:43 (LXX): the nations rejoice with his people.
- The longer text of Deut 32:43 in the LXX (and in a Qumran manuscript) differs from the Hebrew; compare Heb 1:6 and Rom 15:10.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): εἴποιμʼ ἄν ἄρτι → εἴποιμʼ ἂν ἄρτι; καὶ τὰ ἐξῆς τοῦ λόγου → καὶ τὰ ἑξῆς τοῦ λόγου.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 130.1 (Archambault 2:262–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-130-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
130.2Archambault 2:264
Καὶ εἰπὼν ταῦτα ἡμᾶς τὰ ἔθνη λέγει εὐφραίνεσθαι μετὰ τοῦ λαοῦ αὐτοῦ, λέγω Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ τοὺς προφήτας καὶ ἁπλῶς τοὺς ἀπʼ ἐκείνου τοῦ λαοῦ πάντας εὐαρεστοῦντας τῷ θεῷ, κατὰ τὰ προωμολογημένα ἡμῖν· ἀλλʼ οὐ πάντας τοὺς ἀπὸ τοῦ γένους ὑμῶν ἀκουσόμεθα, ἐπειδὴ ἔγνωμεν καὶ διὰ Ἡσαΐου τὰ κῶλα τῶν παραβεβηκότων ὑπὸ σκώληκος καὶ ἀπαύστου πυρὸς διαβιβρώσκεσθαι μέλλειν, ἀθάνατα μένοντα, ὥστε καὶ εἶναι εἰς ὅρασιν πάσης σαρκός.
Kai eipōn tauta hēmas ta ethnē legei euphrainesthai meta tou laou autou, legō Abraam kai Isaak kai Iakōb kai tous prophētas kai haplōs tous apʼ ekeinou tou laou pantas euarestountas tǭ theǭ, kata ta proōmologēmena hēmin; allʼ ou pantas tous apo tou genous hymōn akousometha, epeidē egnōmen kai dia Hēsaïou ta kōla tōn parabebēkotōn hypo skōlēkos kai apaustou pyros diabibrōskesthai mellein, athanata menonta, hōste kai einai eis horasin pasēs sarkos.
“And having said this, he says that we the nations rejoice with his people, I mean Abraham and Isaac and Jacob and the prophets and in a word all from that people who are pleasing to God, according to what we have already agreed; but we shall not understand it of all of your race, since we have learned also through Isaiah that the limbs of the transgressors are to be consumed by the worm and the unceasing fire, remaining immortal, so as to be a spectacle to all flesh.
Isa 66:24 (allusion, high confidence)
Notes and citation
Summary: The nations rejoice with the righteous of Israel, not with all Israel.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): προφήτας καὶ ἀπλῶς τοὺς → προφήτας καὶ ἁπλῶς τοὺς.
Topics: Eschatology
Cite (SBL): Justin, Dial. 130.2 (Archambault 2:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-130-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
130.3Archambault 2:264
Ἐπειπεῖν δὲ ὑμῖν βούλομαι καὶ πρὸς τούτοις, ὦ ἄνδρες, ἔφην, καὶ ἄλλους τινὰς λόγους ἀπʼ αὐτῶν τῶν Μωσέως λόγων, ἐξ ὧν καὶ νοῆσαι δύνασθε ὅτι ἄνωθεν μὲν πάντας τοὺς ἀνθρώπους ὁ θεὸς διεσκόρπισε καὶ τὰ γένη καὶ γλώσσας· ἐκ πάντων δὲ τῶν γενῶν γένος ἑαυτῷ λαβὼν τὸ ὑμέτερον, γένος ἄχρηστον καὶ ἀπειθὲς καὶ ἄπιστον, δείξας τοὺς ἀπὸ παντὸς γένους αἱρουμένους πεπεῖσθαι αὐτοῦ τῇ βουλῇ διὰ τοῦ Χριστοῦ, ὃν καὶ Ἰακὼβ καλεῖ καὶ Ἰσραὴλ ὀνομάζει, τούτους καὶ Ἰακὼβ καὶ Ἰσραὴλ, ὡς προέφην ἐν πολλοῖς, εἶναι δεῖ.
Epeipein de hymin boulomai kai pros toutois, ō andres, ephēn, kai allous tinas logous apʼ autōn tōn Mōseōs logōn, ex hōn kai noēsai dynasthe hoti anōthen men pantas tous anthrōpous ho theos dieskorpise kai ta genē kai glōssas; ek pantōn de tōn genōn genos heautǭ labōn to hymeteron, genos achrēston kai apeithes kai apiston, deixas tous apo pantos genous hairoumenous pepeisthai autou tę̄ boulę̄ dia tou Christou, hon kai Iakōb kalei kai Israēl onomazei, toutous kai Iakōb kai Israēl, hōs proephēn en pollois, einai dei.
“And besides this, sirs,” I said, “I want to cite to you other words from the words of Moses himself, from which you can understand that from the beginning God scattered all men, both their races and languages; and taking for himself from all the races your race, a useless and disobedient and faithless race, he showed that those from every race who choose to obey his will through Christ, whom he also calls Jacob and names Israel, must be Jacob and Israel, as I said at length before.
Deut 32:8 (allusion, medium confidence) · Gen 11:9 (allusion, medium confidence)
Notes and citation
Summary: From all races God chose Israel, and now those from all races who obey him through Christ are Jacob and Israel.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Χριστοῦ, ὅν καὶ Ἰακὼβ → Χριστοῦ, ὃν καὶ Ἰακὼβ.
Cite (SBL): Justin, Dial. 130.3 (Archambault 2:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-130-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
130.4Archambault 2:264–266
Εὐφράνθητε γὰρ ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ εἰπών, τὴν μὲν ὁμοίαν αὐτοῖς ἀπονέμει κληρονομίαν, καὶ τὴν ὁμοίαν ὀνομασίαν δίδωσιν· ἔθνη δὲ αὐτοὺς καὶ εὐφραινομένους μετὰ τοῦ λαοῦ αὐτοῦ λέγων, εἰς ὄνειδος τὸ ὑμέτερον λέγει ἔθνος. Ὃν γὰρ καὶ ὑμεῖς τρόπον παρωργίσατε εἰδωλολατρήσαντες, οὕτω καὶ αὐτοὺς εἰδωλολάτρας ὄντας κατηξίωσε γνῶναι τὴν βουλὴν αὐτοῦ καὶ κληρονομῆσαι τὴν κληρονομίαν τὴν παρʼ αὐτῷ.
Euphranthēte gar ethnē meta tou laou autou eipōn, tēn men homoian autois aponemei klēronomian, kai tēn homoian onomasian didōsin; ethnē de autous kai euphrainomenous meta tou laou autou legōn, eis oneidos to hymeteron legei ethnos. Hon gar kai hymeis tropon parōrgisate eidōlolatrēsantes, houtō kai autous eidōlolatras ontas katēxiōse gnōnai tēn boulēn autou kai klēronomēsai tēn klēronomian tēn parʼ autǭ.
“For in saying, ‘Rejoice, you nations, with his people,’ he assigns to them the same inheritance and gives them the same name; but in calling them nations and rejoicing with his people, he speaks of your nation to its reproach. For just as you provoked him by worshiping idols, so he has counted them too, who were idolaters, worthy to know his will and to inherit the inheritance that is with him.
Deut 32:43 (quotation, high confidence) · Deut 32:21 (allusion, high confidence)
Notes and citation
Summary: The nations share Israel's inheritance and name.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Ὅν γὰρ καὶ ὑμεῖς τρόπον → Ὃν γὰρ καὶ ὑμεῖς τρόπον.
Cite (SBL): Justin, Dial. 130.4 (Archambault 2:264–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/121-1/#p-130-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.