Dialogue with Trypho 42.1–52.4
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 42
42.1Archambault 1:186
Ἀλλὰ καὶ τὸ δώδεκα κώδωνας ἐξῆφθαι τοῦ ποδήρους τοῦ ἀρχιερέως παραδεδόσθαι τῶν δώδεκα ἀποστόλων τῶν ἐξαφθέντων ἀπὸ τῆς δυνάμεως τοῦ αἰωνίου ἱερέως Χριστοῦ, διʼ ὧν τῆς φωνῆς ἡ πᾶσα γῆ τῆς δόξης καὶ χάριτος τοῦ θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ ἐπληρώθη, σύμβολον ἦν. Διὸ καὶ ὁ Δαυῒδ λέγει· Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.
Alla kai to dōdeka kōdōnas exēphthai tou podērous tou archiereōs paradedosthai tōn dōdeka apostolōn tōn exaphthentōn apo tēs dynameōs tou aiōniou hiereōs Christou, diʼ hōn tēs phōnēs hē pasa gē tēs doxēs kai charitos tou theou kai tou Christou autou eplērōthē, symbolon ēn. Dio kai ho Dauïd legei; Eis pasan tēn gēn exēlthen ho phthongos autōn kai eis ta perata tēs oikoumenēs ta rhēmata autōn.
“And the handing down that twelve bells were attached to the robe of the high priest was a symbol of the twelve apostles who were attached to the power of Christ, the eternal priest, by whose voice all the earth was filled with the glory and grace of God and of his Christ. That is why David too says: ‘Their sound went out into all the earth, and their words to the ends of the world.’
Exod 28:33 (allusion, medium confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Rom 10:18 (echo, medium confidence)
Notes and citation
Summary: The twelve bells on the high priest's robe symbolized the twelve apostles.
- Exod 28:33–35 does not specify twelve bells; Justin follows a tradition that did.
Cite (SBL): Justin, Dial. 42.1 (Archambault 1:186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-42-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
42.2Archambault 1:186–188
Καὶ ὁ Ἡσαΐας ὡς ἀπὸ προσώπου τῶν ἀποστόλων, λεγόντων τῷ Χριστῷ ὅτι οὐχὶ τῇ ἀκοῇ αὐτῶν πιστεύουσιν ἀλλὰ τῇ αὐτοῦ τοῦ πέμψαντος αὐτοὺς δυνάμει, διὰ τοῦτο λέγει οὕτως· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; Καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη; Ἀνηγγείλαμεν ἐνώπιον αὐτοῦ ὡς παιδίον, ὡς ῥίζα ἐν γῇ διψώσῃ, καὶ τὰ ἑξῆς τῆς προφητείας προλελεγμένα.
Kai ho Hēsaïas hōs apo prosōpou tōn apostolōn, legontōn tǭ Christǭ hoti ouchi tę̄ akoę̄ autōn pisteuousin alla tę̄ autou tou pempsantos autous dynamei, dia touto legei houtōs; Kyrie, tis episteuse tę̄ akoę̄ hēmōn? Kai ho brachiōn kyriou tini apekalyphthē? Anēngeilamen enōpion autou hōs paidion, hōs rhiza en gę̄ dipsōsę̄, kai ta hexēs tēs prophēteias prolelegmena.
“And Isaiah, speaking as in the person of the apostles, who say to Christ that people believe not their report but the power of him who sent them, therefore says thus: ‘Lord, who has believed our report? And to whom has the arm of the Lord been revealed? We announced before him like a child, like a root in a thirsty land,’ and the rest of the prophecy quoted before.
Isa 53:1 (quotation, high confidence) · Isa 53:2 (quotation, high confidence) · John 12:38 (echo, medium confidence)
Notes and citation
Summary: Isa 53:1–2 is spoken in the person of the apostles.
Cite (SBL): Justin, Dial. 42.2 (Archambault 1:186–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-42-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
42.3Archambault 1:188
Τὸ δὲ εἰπεῖν τὸν λόγον ὡς ἀπὸ προσώπου πολλῶν Ἀνηγγείλαμεν ἐνώπιον αὐτοῦ, καὶ ἐπαγαγεῖν Ὡς παιδίον, δηλωτικὸν τοῦ τοὺς πονηροὺς ὑπηκόους αὐτοῦ γενομένους ὑπηρετῆσαι τῇ κελεύσει αὐτοῦ καὶ πάντας ὡς ἓν παιδίον γεγενῆσθαι. Ὁποῖον καὶ ἐπὶ τοῦ σώματος ἔστιν ἰδεῖν· πολλῶν ἀριθμουμένων μελῶν τὰ σύμπαντα ἓν καλεῖται καὶ ἔστι σῶμα· καὶ γὰρ δῆμος καὶ ἐκκλησία, πολλοὶ τὸν ἀριθμὸν ὄντες ἄνθρωποι, ὡς ἓν ὄντες πρᾶγμα τῇ μιᾷ κλήσει καλοῦνται καὶ προσαγορεύονται.
To de eipein ton logon hōs apo prosōpou pollōn Anēngeilamen enōpion autou, kai epagagein Hōs paidion, dēlōtikon tou tous ponērous hypēkoous autou genomenous hypēretēsai tę̄ keleusei autou kai pantas hōs hen paidion gegenēsthai. Hopoion kai epi tou sōmatos estin idein; pollōn arithmoumenōn melōn ta sympanta hen kaleitai kai esti sōma; kai gar dēmos kai ekklēsia, polloi ton arithmon ontes anthrōpoi, hōs hen ontes pragma tę̄ mią klēsei kalountai kai prosagoreuontai.
“And the word speaking as in the person of many, ‘We announced before him,’ and adding, ‘like a child,’ shows that the wicked, having become obedient to him, served his command and all became like one child. The same can be seen in the body: though the members are numbered as many, all together are called one, and are one body; and indeed a people and an assembly, though they are many men in number, are called and addressed by one name as being one thing.
1 Cor 12:12 (echo, high confidence)
Notes and citation
Summary: The many believers become one, like members of one body.
Cite (SBL): Justin, Dial. 42.3 (Archambault 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-42-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
42.4Archambault 1:188
Καὶ τὰ ἄλλα δὲ πάντα ἁπλῶς, ὦ ἄνδρες, ἔφην, τὰ ὑπὸ Μωσέως διαταχθέντα δύναμαι καταριθμῶν ἀποδεικνύναι τύπους καὶ σύμβολα καὶ καταγγελίας τῶν τῷ Χριστῷ γίνεσθαι μελλόντων καὶ τῶν εἰς αὐτὸν πιστεύειν προεγνωσμένων καὶ τῶν ὑπʼ αὐτοῦ τοῦ Χριστοῦ ὁμοίως γίνεσθαι μελλόντων. Ἀλλʼ ἐπειδὴ καὶ ἃ κατηριθμησάμην τανῦν ἱκανὰ δοκεῖ μοι εἶναι, ἐπὶ τὸν λόγον τῇ τάξει παριὼν ἔρχομαι.
Kai ta alla de panta haplōs, ō andres, ephēn, ta hypo Mōseōs diatachthenta dynamai katarithmōn apodeiknynai typous kai symbola kai katangelias tōn tǭ Christǭ ginesthai mellontōn kai tōn eis auton pisteuein proegnōsmenōn kai tōn hypʼ autou tou Christou homoiōs ginesthai mellontōn. Allʼ epeidē kai ha katērithmēsamēn tanyn hikana dokei moi einai, epi ton logon tę̄ taxei pariōn erchomai.
“And, in a word, sirs,” I said, “I could enumerate all the other things ordained by Moses and prove them to be types and symbols and announcements of what was to happen to Christ, and of those foreknown as going to believe in him, and of what was likewise to be done by Christ himself. But since what I have now enumerated seems to me sufficient, I pass on and come to the argument in order.
Notes and citation
Summary: All the Mosaic ordinances are types of Christ; these examples suffice.
Cite (SBL): Justin, Dial. 42.4 (Archambault 1:188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-42-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 43
43.1Archambault 1:188–190
Ὡς οὖν ἀπὸ Ἀβραὰμ ἤρξατο περιτομὴ καὶ ἀπὸ Μωσέως σάββατον καὶ θυσίαι καὶ προσφοραὶ καὶ ἑορταὶ, καὶ ἀπεδείχθη διὰ τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν ταῦτα διατετάχθαι, οὕτως παύσασθαι ἔδει κατὰ τὴν τοῦ πατρὸς βουλὴν εἰς τὸν διὰ τῆς ἀπὸ τοῦ γένους τοῦ Ἀβραὰμ καὶ φυλῆς Ἰούδα καὶ Δαυῒδ παρθένου γεννηθέντα υἱὸν τοῦ θεοῦ Χριστόν, ὅστις καὶ αἰώνιος νόμος καὶ καινὴ διαθήκη τῷ παντὶ κόσμῳ ἐκηρύσσετο προελευσόμενος, ὡς αἱ προλελεγμέναι προφητεῖαι σημαίνουσι.
Hōs oun apo Abraam ērxato peritomē kai apo Mōseōs sabbaton kai thysiai kai prosphorai kai heortai, kai apedeichthē dia to sklērokardion tou laou hymōn tauta diatetachthai, houtōs pausasthai edei kata tēn tou patros boulēn eis ton dia tēs apo tou genous tou Abraam kai phylēs Iouda kai Dauïd parthenou gennēthenta huion tou theou Christon, hostis kai aiōnios nomos kai kainē diathēkē tǭ panti kosmǭ ekērysseto proeleusomenos, hōs hai prolelegmenai prophēteiai sēmainousi.
“As, then, circumcision began with Abraham, and the Sabbath and sacrifices and offerings and feasts with Moses, and it has been proved that these things were ordained because of the hardness of heart of your people, so they had to cease, according to the will of the Father, with Christ the Son of God, born of a virgin of the race of Abraham and of the tribe of Judah and of David; who was proclaimed as coming to be an eternal law and a new covenant for the whole world, as the prophecies quoted before indicate.
Notes and citation
Summary: The ceremonial law had to end with Christ, born of the Virgin of David's line.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong letter)): τοῦ Ἀδραὰμ → τοῦ Ἀβραὰμ.
Topics: Christology
Cite (SBL): Justin, Dial. 43.1 (Archambault 1:188–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
43.2Archambault 1:190
Καὶ ἡμεῖς, οἱ διὰ τούτου προσχωρήσαντες τῷ θεῷ, οὐ ταύτην τὴν κατὰ σάρκα παρελάβομεν περιτομήν, ἀλλὰ πνευματικήν, ἣν Ἐνὼχ καὶ οἱ ὅμοιοι ἐφύλαξαν· ἡμεῖς δὲ διὰ τοῦ βαπτίσματος αὐτήν, ἐπειδὴ ἁμαρτωλοὶ ἐγεγόνειμεν, διὰ τὸ ἔλεος τὸ παρὰ τοῦ θεοῦ ἐλάβομεν, καὶ πᾶσιν ἐφετὸν ὁμοίως λαμβάνειν.
Kai hēmeis, hoi dia toutou proschōrēsantes tǭ theǭ, ou tautēn tēn kata sarka parelabomen peritomēn, alla pneumatikēn, hēn Enōch kai hoi homoioi ephylaxan; hēmeis de dia tou baptismatos autēn, epeidē hamartōloi egegoneimen, dia to eleos to para tou theou elabomen, kai pasin epheton homoiōs lambanein.
“And we, who have come to God through him, have received not this circumcision according to the flesh, but the spiritual one, which Enoch and those like him kept; and we received it through baptism, since we had become sinners, by the mercy that is from God; and it is open to all alike to receive it.
Col 2:11 (echo, high confidence) · Col 2:12 (echo, high confidence)
Notes and citation
Summary: Christians receive spiritual circumcision through baptism.
Topics: Baptism
Cite (SBL): Justin, Dial. 43.2 (Archambault 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
43.3Archambault 1:190
Περὶ δὲ τοῦ τῆς γενέσεως αὐτοῦ μυστηρίου ἤδη λέγειν κατεπείγοντος λέγω. Ἡσαΐας οὖν περὶ τοῦ γένους αὐτοῦ τοῦ Χριστοῦ, ὅτι ἀνεκδιήγητόν ἐστιν ἀνθρώποις, οὕτως ἔφη ὡς καὶ προγέγραπται· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ, ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον. Ὡς ἀνεκδιηγήτου οὖν ὄντος τοῦ γένους τούτου ἀποθνήσκειν μέλλοντος, ἵνα τῷ μώλωπι αὐτοῦ ἰαθῶμεν οἱ ἁμαρτωλοὶ ἄνθρωποι, τὸ προφητικὸν πνεῦμα ταῦτα εἶπεν.
Peri de tou tēs geneseōs autou mystēriou ēdē legein katepeigontos legō. Hēsaïas oun peri tou genous autou tou Christou, hoti anekdiēgēton estin anthrōpois, houtōs ephē hōs kai progegraptai; Tēn genean autou tis diēgēsetai? Hoti airetai apo tēs gēs hē zōē autou, apo tōn anomiōn tou laou mou ēchthē eis thanaton. Hōs anekdiēgētou oun ontos tou genous toutou apothnēskein mellontos, hina tǭ mōlōpi autou iathōmen hoi hamartōloi anthrōpoi, to prophētikon pneuma tauta eipen.
“And now, since it is pressing to speak of the mystery of his birth, I speak of it. Isaiah, then, spoke thus about the descent of Christ himself, that it cannot be told by men, as has been written before: ‘Who shall tell his generation? For his life is taken away from the earth; because of the lawless deeds of my people he was led to death.’ The prophetic Spirit said these things, then, since his descent could not be told, and he was to die, so that we sinful men might be healed by his stripes.
Isa 53:8 (quotation, high confidence) · Isa 53:5 (allusion, high confidence)
Notes and citation
Summary: Isaiah says Christ's generation cannot be told.
Topics: Christology
Cite (SBL): Justin, Dial. 43.3 (Archambault 1:190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
43.4Archambault 1:190–192
Ἔτι καὶ ἵνα ὃν τρόπον γέγονεν ἐν κόσμῳ γεννηθεὶς ἐπιγνῶναι ἔχωσιν οἱ πιστεύοντες αὐτῷ ἄνθρωποι, διὰ τοῦ αὐτοῦ Ἡσαίου τὸ προφητικὸν πνεῦμα ὡς μέλλει γίνεσθαι προεφήτευσεν οὕτως·
Eti kai hina hon tropon gegonen en kosmǭ gennētheis epignōnai echōsin hoi pisteuontes autǭ anthrōpoi, dia tou autou Hēsaiou to prophētikon pneuma hōs mellei ginesthai proephēteusen houtōs;
“Further, so that men who believe in him might be able to know in what way he came to be born into the world, the prophetic Spirit through the same Isaiah prophesied how it would happen, thus:
Notes and citation
Summary: Isaiah also foretold how Christ would be born.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong diacritic)): διὰ τοϋ αὐτοῦ → διὰ τοῦ αὐτοῦ.
Cite (SBL): Justin, Dial. 43.4 (Archambault 1:190–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
43.5Archambault 1:192
Καὶ προσέθετο κύριος λαλῆσαι τῷ Ἄχαζ, λέγων· Αἴτησον σεαυτῷ σημεῖον παρὰ κυρίου τοῦ θεοῦ σου εἰς βάθος ἢ εἰς ὕψος. Καὶ εἶπεν Ἄχαζ· Οὐ μὴ αἰτήσω οὐδʼ οὐ μὴ πειράσω κύριον. Καὶ εἶπεν Ἡσαίας· Ἀκούετε δή, οἶκος Δαυΐδ. Μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις; Καὶ πῶς κυρίῳ παρέχετε ἀγῶνα; Διὰ τοῦτο δώσει κύριος αὐτὸς ὑμῖν σημεῖον· ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ καλέσεται τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Βούτυρον καὶ μέλι φάγεται.
Kai prosetheto kyrios lalēsai tǭ Achaz, legōn; Aitēson seautǭ sēmeion para kyriou tou theou sou eis bathos ē eis hypsos. Kai eipen Achaz; Ou mē aitēsō oudʼ ou mē peirasō kyrion. Kai eipen Hēsaias; Akouete dē, oikos Dauïd. Mē mikron hymin agōna parechein anthrōpois? Kai pōs kyriǭ parechete agōna? Dia touto dōsei kyrios autos hymin sēmeion; idou hē parthenos en gastri lēpsetai kai texetai huion, kai kalesetai to onoma autou Emmanouēl. Boutyron kai meli phagetai.
“‘And the Lord spoke again to Ahaz, saying: Ask for yourself a sign from the Lord your God, in the depth or in the height. And Ahaz said: I will not ask, nor will I tempt the Lord. And Isaiah said: Hear now, house of David. Is it a small thing for you to weary men? And how do you weary the Lord? Therefore the Lord himself will give you a sign: behold, the virgin shall conceive in the womb and bear a son, and his name shall be called Emmanuel. Butter and honey shall he eat.
Isa 7:10 (quotation, high confidence) · Isa 7:11 (quotation, high confidence) · Isa 7:12 (quotation, high confidence) · Isa 7:13 (quotation, high confidence) · Isa 7:14 (quotation, high confidence) · Isa 7:15 (quotation, high confidence) · Matt 1:23 (echo, medium confidence)
Notes and citation
Summary: Isa 7:10–15: the sign of the virgin.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 43.5 (Archambault 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
43.6Archambault 1:192
Πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρὰ ἐκλέξεται τὸ ἀγαθόν· διότι, πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόν, ἀπειθεῖ πονηρὰ τοῦ ἐκλέξασθαι τὸ ἀγαθόν. Διότι, πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν Δαμασκοῦ καὶ σκύλα Σαμαρείας ἔναντι βασιλέως Ἀσσυρίων. Καὶ καταληφθήσεται ἡ γῆ, ἣν σὺ σκληρῶς οἴσεις ἀπὸ προσώπου τῶν δύο βασιλέων. Ἀλλʼ ἐπάξει ὁ θεὸς ἐπὶ σὲ καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὸν οἶκον τοῦ πατρός σου ἡμέρας, αἳ οὐδέπω ἥκασιν ἐπὶ σέ, ἀπὸ τῆς ἡμέρας ἧς ἀφεῖλεν Ἐφραῒμ ἀπὸ Ἰούδα τὸν βασιλέα τῶν Ἀσσυρίων.
Prin ē gnōnai auton ē proelesthai ponēra eklexetai to agathon; dioti, prin ē gnōnai to paidion agathon ē kakon, apeithei ponēra tou eklexasthai to agathon. Dioti, prin ē gnōnai to paidion kalein patera ē mētera, lēpsetai dynamin Damaskou kai skyla Samareias enanti basileōs Assyriōn. Kai katalēphthēsetai hē gē, hēn sy sklērōs oiseis apo prosōpou tōn dyo basileōn. Allʼ epaxei ho theos epi se kai epi ton laon sou kai epi ton oikon tou patros sou hēmeras, hai oudepō hēkasin epi se, apo tēs hēmeras hēs apheilen Ephraïm apo Iouda ton basilea tōn Assyriōn.
“‘Before he knows or chooses evil, he shall choose the good; for before the child knows good or evil, he refuses evil, to choose the good. For before the child knows how to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of Assyria. And the land shall be seized, which you will bear with difficulty because of the two kings. But God will bring upon you and upon your people and upon your father's house days that have not yet come upon you, from the day when Ephraim took away the king of the Assyrians from Judah.’
Isa 7:16 (quotation, high confidence) · Isa 8:4 (quotation, high confidence) · Isa 7:17 (quotation, high confidence)
Notes and citation
Summary: Isa 7:16–17 with 8:4.
- Justin's text joins Isa 7:15–16 with 8:4 and then returns to 7:16–17.
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 diacritic)): ἐπὶ σὲ καἰ ἐπὶ → ἐπὶ σὲ καὶ ἐπὶ; ἡμέρας ᾗς ἀφεῖλεν → ἡμέρας ἧς ἀφεῖλεν.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 43.6 (Archambault 1:192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
43.7Archambault 1:192–194
Ὅτι μὲν οὖν ἐν τῷ γένει τῷ κατὰ σάρκα τοῦ Ἀβραὰμ οὐδεὶς οὐδέποτε ἀπὸ παρθένου γεγέννηται οὐδὲ λέλεκται γεγεννημένος ἀλλʼ ἢ οὗτος ὁ ἡμέτερος Χριστός, πᾶσι φανερόν ἐστιν.
Hoti men oun en tǭ genei tǭ kata sarka tou Abraam oudeis oudepote apo parthenou gegennētai oude lelektai gegennēmenos allʼ ē houtos ho hēmeteros Christos, pasi phaneron estin.
“Now it is plain to all that in the fleshly race of Abraham no one has ever been born of a virgin, or said to have been born, except this our Christ.
Notes and citation
Summary: No one but Christ was ever born of a virgin in Abraham's line.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing breathing)): οὐδεὶς ουδέποτε → οὐδεὶς οὐδέποτε.
Topics: Christology
Cite (SBL): Justin, Dial. 43.7 (Archambault 1:192–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
43.8Archambault 1:194
Ἐπεὶ δὲ ὑμεῖς καὶ οἱ διδάσκαλοι ὑμῶν τολμᾶτε λέγειν μηδὲ εἰρῆσθαι ἐν τῇ προφητείᾳ τοῦ Ἡσαΐου Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει, ἀλλʼ Ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ ἐξηγεῖσθε τὴν προφητείαν ὡς εἰς Ἐζεκίαν, τὸν γενόμενον ὑμῶν βασιλέα, πειράσομαι καὶ ἐν τούτῳ καθʼ ὑμῶν βραχέα ἐξηγήσασθαι καὶ ἀποδεῖξαι εἰς τοῦτον εἰρῆσθαι τὸν ὁμολογούμενον ὑφʼ ἡμῶν Χριστόν.
Epei de hymeis kai hoi didaskaloi hymōn tolmate legein mēde eirēsthai en tę̄ prophēteią tou Hēsaïou Idou hē parthenos en gastri hexei, allʼ Idou hē neanis en gastri lēpsetai kai texetai huion, kai exēgeisthe tēn prophēteian hōs eis Ezekian, ton genomenon hymōn basilea, peirasomai kai en toutǭ kathʼ hymōn brachea exēgēsasthai kai apodeixai eis touton eirēsthai ton homologoumenon hyphʼ hēmōn Christon.
“But since you and your teachers dare to say that the prophecy of Isaiah does not even say, ‘Behold, the virgin shall conceive,’ but, ‘Behold, the young woman shall conceive and bear a son,’ and explain the prophecy as referring to Hezekiah, who became your king, I will try in this too to give a brief explanation against you and to prove that it was spoken of this one whom we confess as Christ.
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Trypho's teachers read “young woman” and apply the prophecy to Hezekiah; Justin will refute this.
- The Hebrew ʿalmah means “young woman”; the Septuagint translated it παρθένος, “virgin.” The Jewish translators of the second century (Aquila, Theodotion, Symmachus) used νεᾶνις, “young woman.” Justin's argument (ch. 66–84) rests on the Septuagint.
Topics: Christology
Cite (SBL): Justin, Dial. 43.8 (Archambault 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-43-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 44
44.1Archambault 1:194
Οὕτω γὰρ κατὰ πάντα ἀθῷος ὑμῶν χάριν εὑρεθήσομαι, εἰ ἀποδείξεις ποιούμενος ἀγωνίζομαι ὑμᾶς πεισθῆναι· ἐὰν δὲ ὑμεῖς, σκληροκάρδιοι μένοντες ἢ ἀσθενεῖς τὴν γνώμην διὰ τὸν ἀφωρισμένον τοῖς Χριστιανοῖς θάνατον, τῷ ἀληθεῖ συντίθεσθαι μὴ βούλησθε, ἑαυτοῖς αἴτιοι φανήσεσθε. Καὶ ἐξαπατᾶτε ἑαυτούς, ὑπονοοῦντες διὰ τὸ εἶναι τοῦ Ἀβραὰμ κατὰ σάρκα σπέρμα πάντως κληρονομήσειν τὰ κατηγγελμένα παρὰ τοῦ θεοῦ διὰ τοῦ Χριστοῦ δοθήσεσθαι ἀγαθά.
Houtō gar kata panta athǭos hymōn charin heurethēsomai, ei apodeixeis poioumenos agōnizomai hymas peisthēnai; ean de hymeis, sklērokardioi menontes ē astheneis tēn gnōmēn dia ton aphōrismenon tois Christianois thanaton, tǭ alēthei syntithesthai mē boulēsthe, heautois aitioi phanēsesthe. Kai exapatate heautous, hyponoountes dia to einai tou Abraam kata sarka sperma pantōs klēronomēsein ta katēngelmena para tou theou dia tou Christou dothēsesthai agatha.
“For in this way I shall be found guiltless in every respect toward you, if I strive by making proofs to persuade you; but if you, remaining hard of heart or weak in resolve because of the death decreed for Christians, will not assent to the truth, you will appear to be the cause of your own ruin. And you deceive yourselves, supposing that, because you are the seed of Abraham according to the flesh, you will certainly inherit the good things announced by God as to be given through Christ.
Matt 3:9 (echo, high confidence) · John 8:33 (echo, medium confidence)
Notes and citation
Summary: Descent from Abraham does not guarantee the promised blessings.
Topics: Persecution
Cite (SBL): Justin, Dial. 44.1 (Archambault 1:194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-44-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
44.2Archambault 1:194–196
Οὐδεὶς γὰρ οὐδὲν ἐκείνων οὐδαμόθεν λαβεῖν ἔχει πλὴν οἱ τῇ γνώμῃ ἐξομοιωθέντες τῇ πίστει τοῦ Ἀβραὰμ καὶ ἐπιγνόντες τὰ μυστήρια πάντα, λέγω δὲ ὅτι τίς μὲν ἐντολὴ εἰς θεοσέβειαν καὶ δικαιοπραξίαν διετέτακτο, τίς δὲ ἐντολὴ καὶ πρᾶξις ὁμοίως εἴρητο ἢ εἰς μυστήριον τοῦ Χριστοῦ ἢ διὰ τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν. Καὶ ὅτι τοῦτό ἐστιν, ἐν τῷ Ἰεζεκιὴλ περὶ τούτου ἀποφαινόμενος ὁ θεὸς εἶπεν· Ἐὰν Νῶε καὶ Ἰακὼβ καὶ Δανιὴλ ἐξαιτήσωνται ἢ υἱοὺς ἢ θυγατέρας, οὐ μὴ δοθήσεται αὐτοῖς.
Oudeis gar ouden ekeinōn oudamothen labein echei plēn hoi tę̄ gnōmę̄ exomoiōthentes tę̄ pistei tou Abraam kai epignontes ta mystēria panta, legō de hoti tis men entolē eis theosebeian kai dikaiopraxian dietetakto, tis de entolē kai praxis homoiōs eirēto ē eis mystērion tou Christou ē dia to sklērokardion tou laou hymōn. Kai hoti touto estin, en tǭ Iezekiēl peri toutou apophainomenos ho theos eipen; Ean Nōe kai Iakōb kai Daniēl exaitēsōntai ē huious ē thygateras, ou mē dothēsetai autois.
“For no one can obtain anything of those things from anywhere, except those who have become like Abraham's faith in mind, and have recognized all the mysteries, I mean that one commandment was ordained for piety and righteous conduct, while another commandment and practice was spoken either as a mystery of Christ or because of the hardness of heart of your people. And that this is so, God declared in Ezekiel concerning it: ‘If Noah and Jacob and Daniel ask for sons or daughters, it shall not be given them.’
Ezek 14:14 (quotation, high confidence) · Ezek 14:16 (quotation, high confidence) · Ezek 14:20 (quotation, high confidence) · Rom 4:16 (echo, medium confidence)
Notes and citation
Summary: Only those who share Abraham's faith will inherit; the law contains moral precepts, types of Christ, and concessions to hardness of heart.
- Justin's threefold division of the law: moral, typological, and given because of hardness of heart.
- Ezekiel names Job, not Jacob; Justin's text reads Jacob.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τὶς μὲν ἐντολὴ → τίς μὲν ἐντολὴ; τὶς δὲ ἐντολὴ → τίς δὲ ἐντολὴ.
Cite (SBL): Justin, Dial. 44.2 (Archambault 1:194–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-44-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
44.3Archambault 1:196
Καὶ ἐν τῷ Ἡσαΐᾳ εἰς τοῦτο αὐτὸ ἔφη οὕτως· Εἶπε κύριος ὁ θεός· Καὶ ἐξελεύσονται καὶ ὄψονται τὰ κῶλα τῶν παραβεβηκότων ἀνθρώπων· ὁ γὰρ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί.
Kai en tǭ Hēsaïą eis touto auto ephē houtōs; Eipe kyrios ho theos; Kai exeleusontai kai opsontai ta kōla tōn parabebēkotōn anthrōpōn; ho gar skōlēx autōn ou teleutēsei, kai to pyr autōn ou sbesthēsetai, kai esontai eis horasin pasę̄ sarki.
“And in Isaiah he spoke to the same effect thus: ‘The Lord God said: And they shall go out and see the limbs of the men who transgressed; for their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.’
Isa 66:24 (quotation, high confidence) · Mark 9:48 (echo, medium confidence)
Notes and citation
Summary: Isa 66:24.
Topics: Eschatology
Cite (SBL): Justin, Dial. 44.3 (Archambault 1:196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-44-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
44.4Archambault 1:196–198
Ὥστε τεμόντας ὑμᾶς ἀπὸ τῶν ψυχῶν ὑμῶν τὴν ἐλπίδα ταύτην σπουδάσαι δεῖ ἐπιγνῶναι, διʼ ἧς ὁδοῦ ἄφεσις ὑμῖν τῶν ἁμαρτιῶν γενήσεται καὶ ἐλπὶς τῆς κληρονομίας τῶν κατηγγελμένων ἀγαθῶν· ἔστι δʼ οὐκ ἄλλη ἢ αὕτη, ἵνα τοῦτον τὸν Χριστὸν ἐπιγνόντες καὶ λουσάμενοι τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν διὰ Ἡσαίου κηρυχθὲν λουτρὸν ἀναμαρτήτως λοιπὸν ζήσητε.
Hōste temontas hymas apo tōn psychōn hymōn tēn elpida tautēn spoudasai dei epignōnai, diʼ hēs hodou aphesis hymin tōn hamartiōn genēsetai kai elpis tēs klēronomias tōn katēngelmenōn agathōn; esti dʼ ouk allē ē hautē, hina touton ton Christon epignontes kai lousamenoi to hyper apheseōs hamartiōn dia Hēsaiou kērychthen loutron anamartētōs loipon zēsēte.
“So you must cut off this hope from your souls and hasten to learn by what way forgiveness of sins will come to you and hope of inheriting the good things announced; and there is no other than this: that, having come to know this Christ and having been washed with the washing proclaimed by Isaiah for the forgiveness of sins, you should live sinlessly from now on.”
Isa 1:16 (allusion, high confidence) · Acts 2:38 (echo, medium confidence)
Notes and citation
Summary: The only way to forgiveness is to know Christ and be baptized.
Topics: Baptism
Cite (SBL): Justin, Dial. 44.4 (Archambault 1:196–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-44-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 45
45.1Archambault 1:198
Καὶ ὁ Τρύφων· Εἰ καὶ ἐγκόπτειν δοκῶ τοῖς λόγοις τούτοις οἷς λέγεις ἀναγκαίοις οὖσιν ἐξετασθῆναι, ἀλλʼ οὖν κατεπείγοντος τοῦ ἐπερωτήματος, ὃ ἐξετάσαι βούλομαι, ἀνάσχου μου πρῶτον. Κἀγώ· Ὅσα βούλει ἐξέταζε, ὥς σοι ἐπέρχεται· ἐγὼ γὰρ καὶ μετὰ τὰς ἐξετάσεις καὶ ἀποκρίσεις τοὺς λόγους ἀναλαμβάνειν πειράσομαι καὶ πληροῦν.
Kai ho Tryphōn; Ei kai enkoptein dokō tois logois toutois hois legeis anankaiois ousin exetasthēnai, allʼ oun katepeigontos tou eperōtēmatos, ho exetasai boulomai, anaschou mou prōton. Kagō; Hosa boulei exetaze, hōs soi eperchetai; egō gar kai meta tas exetaseis kai apokriseis tous logous analambanein peirasomai kai plēroun.
And Trypho said, “Even if I seem to be interrupting these words of yours, which need to be examined, still, since the question I wish to examine is pressing, bear with me first.” And I said, “Examine whatever you wish, as it occurs to you; for after the questions and answers I will try to take up the argument again and complete it.”
Notes and citation
Summary: Trypho interrupts with a pressing question.
Notes on the original text
- Digital text corrected (punctuation slip in the digital text): Κἀγώ. Ὅσα βούλει → Κἀγώ· Ὅσα βούλει.
Cite (SBL): Justin, Dial. 45.1 (Archambault 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-45-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
45.2Archambault 1:198
Κἀκεῖνος· Εἰπὲ οὖν μοι, ἔφη· Οἱ ζήσαντες κατὰ τὸν νόμον τὸν διαταχθέντα διὰ Μωσέως ζήσονται ὁμοίως τῷ Ἰακὼβ καὶ τῷ Ἐνὼχ καὶ τῷ Νῶε ἐν τῇ τῶν νεκρῶν ἀναστάσει ἢ οὔ;
Kakeinos; Eipe oun moi, ephē; Hoi zēsantes kata ton nomon ton diatachthenta dia Mōseōs zēsontai homoiōs tǭ Iakōb kai tǭ Enōch kai tǭ Nōe en tę̄ tōn nekrōn anastasei ē ou?
And he said, “Tell me then: will those who lived according to the law ordained through Moses live like Jacob and Enoch and Noah in the resurrection of the dead, or not?”
Notes and citation
Summary: Will Jews who kept the law of Moses be saved at the resurrection?
Notes on the original text
- Digital text corrected (digitization slip (word split); digitization slip against Archambault's printed text (wrong letter)): τὸν δια ταχθέντα → τὸν διαταχθέντα; τῷ Ἐνὼγ → τῷ Ἐνὼχ.
Topics: Eschatology
Cite (SBL): Justin, Dial. 45.2 (Archambault 1:198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-45-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
45.3Archambault 1:198–200
Κἀγὼ πρὸς αὐτόν· Εἰπόντος μου, ὦ ἄνθρωπε, τὰ λελεγμένα ὑπὸ τοῦ Ἰεζεκιήλ, ὅτι Κἂν Νῶε καὶ Δανιὴλ καὶ Ἰακὼβ ἐξαιτήσωνται υἱοὺς καὶ θυγατέρας, οὐ δοθήσεται αὐτοῖς, ἀλλʼ ἕκαστος τῇ αὐτοῦ δικαιοσύνῃ δηλονότι σωθήσεται, ὅτι καὶ τοὺς κατὰ τὸν νόμον τὸν Μωσέως πολιτευσαμένους ὁμοίως σωθήσεσθαι εἶπον. Καὶ γὰρ ἐν τῷ Μωσέως νόμῳ τὰ φύσει καλὰ καὶ εὐσεβῆ καὶ δίκαια νενομοθέτηται πράττειν τοὺς πειθομένους αὐτοῖς, καὶ πρὸς σκληροκαρδίαν δὲ τοῦ λαοῦ διαταχθέντα γίνεσθαι ὁμοίως ἀναγέγραπται, ἃ καὶ ἔπραττον οἱ ὑπὸ τὸν νόμον.
Kagō pros auton; Eipontos mou, ō anthrōpe, ta lelegmena hypo tou Iezekiēl, hoti Kan Nōe kai Daniēl kai Iakōb exaitēsōntai huious kai thygateras, ou dothēsetai autois, allʼ hekastos tę̄ autou dikaiosynę̄ dēlonoti sōthēsetai, hoti kai tous kata ton nomon ton Mōseōs politeusamenous homoiōs sōthēsesthai eipon. Kai gar en tǭ Mōseōs nomǭ ta physei kala kai eusebē kai dikaia nenomothetētai prattein tous peithomenous autois, kai pros sklērokardian de tou laou diatachthenta ginesthai homoiōs anagegraptai, ha kai epratton hoi hypo ton nomon.
And I said to him, “When I quoted, sir, what was said by Ezekiel, that ‘Even if Noah and Daniel and Jacob ask for sons and daughters, it shall not be given them,’ but each will clearly be saved by his own righteousness, I said that those who lived according to the law of Moses would likewise be saved. For in the law of Moses those who obey it are commanded to do what is naturally good and pious and righteous; and there are also written things ordained to be done because of the hardness of heart of the people, which those under the law also did.
Ezek 14:14 (allusion, high confidence) · Ezek 14:20 (allusion, high confidence)
Notes and citation
Summary: Those who lived under the law will be saved by their own righteousness.
Topics: Eschatology
Cite (SBL): Justin, Dial. 45.3 (Archambault 1:198–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-45-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
45.4Archambault 1:200–202
Ἐπεὶ οἳ τὰ καθόλου καὶ φύσει καὶ αἰώνια καλὰ ἐποίουν εὐάρεστοί εἰσι τῷ θεῷ, καὶ διὰ τοῦ Χριστοῦ τούτου ἐν τῇ ἀναστάσει ὁμοίως τοῖς προγενομένοις αὐτῶν δικαίοις, Νῶε καὶ Ἐνὼχ καὶ Ἰακὼβ καὶ εἴ τινες ἄλλοι γεγόνασι, σωθήσονται σὺν τοῖς ἐπιγνοῦσι τὸν Χριστὸν τοῦτον τοῦ θεοῦ υἱόν, ὃς καὶ πρὸ ἑωσφόρου καὶ σελήνης ἦν, καὶ διὰ τῆς παρθένου ταύτης τῆς ἀπὸ τοῦ γένους τοῦ Δαυῒδ γεννηθῆναι σαρκοποιηθεὶς ὑπέμεινεν, ἵνα διὰ τῆς οἰκονομίας ταύτης ὁ πονηρευσάμενος τὴν ἀρχὴν ὄφις καὶ οἱ ἐξομοιωθέντες αὐτῷ ἄγγελοι καταλυθῶσι, καὶ ὁ θάνατος καταφρονηθῇ καὶ ἐν τῇ δευτέρᾳ αὐτοῦ τοῦ Χριστοῦ παρουσίᾳ ἀπὸ τῶν πιστευόντων αὐτῷ καὶ εὐαρέστως ζώντων παύσηται τέλεον, ὕστερον μηκέτʼ ὤν, ὅταν οἱ μὲν εἰς κρίσιν καὶ καταδίκην τοῦ πυρὸς ἀπαύστως κολάζεσθαι πεμφθῶσιν, οἱ δὲ ἐν ἀπαθείᾳ καὶ ἀφθαρσίᾳ καὶ ἀλυπίᾳ καὶ ἀθανασίᾳ συνῶσιν.
Epei hoi ta katholou kai physei kai aiōnia kala epoioun euarestoi eisi tǭ theǭ, kai dia tou Christou toutou en tę̄ anastasei homoiōs tois progenomenois autōn dikaiois, Nōe kai Enōch kai Iakōb kai ei tines alloi gegonasi, sōthēsontai syn tois epignousi ton Christon touton tou theou huion, hos kai pro heōsphorou kai selēnēs ēn, kai dia tēs parthenou tautēs tēs apo tou genous tou Dauïd gennēthēnai sarkopoiētheis hypemeinen, hina dia tēs oikonomias tautēs ho ponēreusamenos tēn archēn ophis kai hoi exomoiōthentes autǭ angeloi katalythōsi, kai ho thanatos kataphronēthę̄ kai en tę̄ deuterą autou tou Christou parousią apo tōn pisteuontōn autǭ kai euarestōs zōntōn pausētai teleon, hysteron mēketʼ ōn, hotan hoi men eis krisin kai katadikēn tou pyros apaustōs kolazesthai pemphthōsin, hoi de en apatheią kai aphtharsią kai alypią kai athanasią synōsin.
“For those who did what is universally, naturally, and eternally good are pleasing to God, and will be saved through this Christ in the resurrection, like the righteous who were before them, Noah and Enoch and Jacob and any others there were, together with those who have recognized this Christ as the Son of God, who was before the morning star and the moon, and endured to be made flesh and born through this virgin of the race of David, so that by this dispensation the serpent that did evil from the beginning, and the angels made like him, might be destroyed, and death be despised, and at the second coming of Christ himself cease altogether from those who believe in him and live pleasingly, and afterwards be no more, when some are sent to judgment and condemnation of fire to be punished unceasingly, and others live together in freedom from suffering and corruption and grief and in immortality.
Ps 110:3 (109:3 LXX) (allusion, high confidence) · Ps 72:5 (71:5 LXX) (allusion, medium confidence) · Gen 3:1 (allusion, medium confidence) · 1 Cor 15:26 (echo, medium confidence) · Heb 2:14 (echo, medium confidence)
Notes and citation
Summary: The righteous under the law will be saved through Christ, who existed before creation and became flesh to destroy the serpent and death.
Notes on the original text
- Digital text corrected (digitization slip (word split); digitization slip against Archambault's printed text (missing accent); digitization slip against Archambault's printed text (missing iota subscript); digitization slip against Archambault's printed text (wrong accent)): Ἐνὼχ και Ἰακὼβ → Ἐνὼχ καὶ Ἰακὼβ; γεννηθήναι → γεννηθῆναι; κατα λυθῶσι → καταλυθῶσι; ἀθανασία συνῶσιν → ἀθανασίᾳ συνῶσιν.
Topics: Christology, Eschatology
Cite (SBL): Justin, Dial. 45.4 (Archambault 1:200–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-45-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 46
46.1Archambault 1:202
Ἐὰν δέ τινες καὶ νῦν ζῆν βούλωνται φυλάσσοντες τὰ διὰ Μωσέως διαταχθέντα καὶ πιστεύσωσιν ἐπὶ τοῦτον τὸν σταυρωθέντα Ἰησοῦν, ἐπιγνόντες ὅτι αὐτός ἐστιν ὁ Χριστὸς τοῦ θεοῦ καὶ αὐτῷ δέδοται τὸ κρῖναι πάντας ἁπλῶς καὶ αὐτοῦ ἐστιν ἡ αἰώνιος βασιλεία, δύνανται καὶ αὐτοὶ σωθῆναι; ἐπυνθάνετό μου.
Ean de tines kai nyn zēn boulōntai phylassontes ta dia Mōseōs diatachthenta kai pisteusōsin epi touton ton staurōthenta Iēsoun, epignontes hoti autos estin ho Christos tou theou kai autǭ dedotai to krinai pantas haplōs kai autou estin hē aiōnios basileia, dynantai kai autoi sōthēnai? epynthaneto mou.
“But if some even now wish to live keeping what was ordained through Moses, and believe in this Jesus who was crucified, recognizing that he is the Christ of God, and that to him it has been given to judge all without exception, and that his is the eternal kingdom, can they too be saved?” he asked me.
Notes and citation
Summary: Can Jewish believers in Jesus who keep the law be saved?
Notes on the original text
- Digital text corrected (digitization slip (missing space)): νῦνζῆν → νῦν ζῆν.
Cite (SBL): Justin, Dial. 46.1 (Archambault 1:202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-46-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
46.2Archambault 1:202–204
Κἀγὼ πάλιν· Συσκεψώμεθα κἀκεῖνο, εἰ ἔνεστιν, ἔλεγον, φυλάσσειν τὰ διὰ Μωσέως διαταχθέντα ἅπαντα νῦν. Κἀκεῖνος ἀπεκρίνατο· Οὔ· γνωρίζομεν γὰρ ὅτι, ὡς ἔφης, οὔτε πρόβατον τοῦ πάσχα ἀλλαχόσε θύειν δυνατὸν οὔτε τοὺς τῇ νηστείᾳ κελευσθέντας προσφέρεσθαι χιμάρους οὔτε τὰς ἄλλας ἁπλῶς ἁπάσας προσφοράς. Κἀγώ· Τίνα οὖν ἃ δυνατόν ἐστι φυλάσσειν, παρακαλῶ, λέγε αὐτός· πεισθήσῃ γὰρ ὅτι μὴ φυλάσσων τὰ αἰώνια δικαιώματά τις ἢ πράξας σωθῆναι ἐκ παντὸς ἔχει. Κἀκεῖνος· Τὸ σαββατίζειν λέγω καὶ τὸ περιτέμνεσθαι καὶ τὸ τὰ ἔμμηνα φυλάσσειν καὶ τὸ βαπτίζεσθαι ἁψάμενόν τινος ὧν ἀπηγόρευται ὑπὸ Μωσέως ἢ ἐν συνουσίᾳ γενόμενον.
Kagō palin; Syskepsōmetha kakeino, ei enestin, elegon, phylassein ta dia Mōseōs diatachthenta hapanta nyn. Kakeinos apekrinato; Ou; gnōrizomen gar hoti, hōs ephēs, oute probaton tou pascha allachose thyein dynaton oute tous tę̄ nēsteią keleusthentas prospheresthai chimarous oute tas allas haplōs hapasas prosphoras. Kagō; Tina oun ha dynaton esti phylassein, parakalō, lege autos; peisthēsę̄ gar hoti mē phylassōn ta aiōnia dikaiōmata tis ē praxas sōthēnai ek pantos echei. Kakeinos; To sabbatizein legō kai to peritemnesthai kai to ta emmēna phylassein kai to baptizesthai hapsamenon tinos hōn apēgoreutai hypo Mōseōs ē en synousią genomenon.
And I in turn said, “Let us consider this too, whether it is now possible to keep all that was ordained through Moses.” And he answered, “No; for we know that, as you said, it is not possible to sacrifice the Passover lamb elsewhere, nor the goats commanded to be offered at the fast, nor, in short, all the other offerings.” And I said, “Tell me yourself, please, what things can be kept; for you will be persuaded that one who does not keep or do the eternal ordinances cannot be saved at all.” And he said, “Keeping the Sabbath, I mean, and being circumcised, and keeping the months, and being washed when one has touched something forbidden by Moses, or after intercourse.”
Lev 15:16 (allusion, medium confidence) · Lev 11:24 (allusion, low confidence)
Notes and citation
Summary: Much of the law can no longer be kept; Trypho names the Sabbath, circumcision, new moons, and washings.
Cite (SBL): Justin, Dial. 46.2 (Archambault 1:202–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-46-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
46.3Archambault 1:204
Κἀγὼ ἔφην· Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ Νῶε καὶ Ἰώβ, καὶ εἴ τινες ἄλλοι γεγόνασι πρὸ τούτων ἢ μετὰ τούτους ὁμοίως δίκαιοι, λέγω δὲ καὶ Σάρραν τὴν γυναῖκα τοῦ Ἀβραάμ, καὶ Ῥεβέκκαν τὴν τοῦ Ἰσαάκ, καὶ Ῥαχὴλ τὴν τοῦ Ἰακώβ, καὶ Λείαν, καὶ τὰς λοιπὰς ἄλλας τὰς τοιαύτας μέχρι τῆς Μωσέως, τοῦ πιστοῦ θεράποντος, μητρός, μηδὲν τούτων φυλάξαντες, εἰ δοκοῦσιν ὑμῖν σωθήσεσθαι; Καὶ ὁ Τρύφων ἀπεκρίνατο· Οὐ περιετέτμητο Ἀβραὰμ καὶ οἱ μετʼ αὐτόν;
Kagō ephēn; Abraam kai Isaak kai Iakōb kai Nōe kai Iōb, kai ei tines alloi gegonasi pro toutōn ē meta toutous homoiōs dikaioi, legō de kai Sarran tēn gynaika tou Abraam, kai Rhebekkan tēn tou Isaak, kai Rhachēl tēn tou Iakōb, kai Leian, kai tas loipas allas tas toiautas mechri tēs Mōseōs, tou pistou therapontos, mētros, mēden toutōn phylaxantes, ei dokousin hymin sōthēsesthai? Kai ho Tryphōn apekrinato; Ou perietetmēto Abraam kai hoi metʼ auton?
And I said, “Do you think that Abraham and Isaac and Jacob and Noah and Job, and any others who were likewise righteous before or after them, and I mean also Sarah the wife of Abraham, and Rebecca the wife of Isaac, and Rachel the wife of Jacob, and Leah, and all the other such women until the mother of Moses, the faithful servant, who kept none of these things, will be saved?” And Trypho answered, “Were not Abraham and those after him circumcised?”
Num 12:7 (allusion, medium confidence) · Heb 3:5 (echo, medium confidence)
Notes and citation
Summary: Justin asks whether the patriarchs and matriarchs, who kept none of these laws, will be saved.
Cite (SBL): Justin, Dial. 46.3 (Archambault 1:204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-46-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
46.4Archambault 1:204–206
Κἀγώ· Ἐπίσταμαι, ἔφην, ὅτι περιετέτμητο Ἀβραὰμ καὶ οἱ μετʼ αὐτόν· διὰ τί δὲ ἐδόθη αὐτοῖς ἡ περιτομή, ἐν πολλοῖς τοῖς προλελεγμένοις εἶπον, καὶ εἰ μὴ δυσωπεῖ ὑμᾶς τὰ λεγόμενα, πάλιν ἐξετάσωμεν τὸν λόγον. Ὅτι δὲ μέχρι Μωσέως οὐδεὶς ἁπλῶς δίκαιος οὐδὲν ὅλως τούτων περὶ ὧν ἐζητοῦμεν ἐφύλαξεν οὐδὲ ἐντολὴν ἔλαβε φυλάσσειν, πλὴν τὴν ἀρχὴν λαβούσης ἀπὸ Ἀβραὰμ τῆς περιτομῆς, ἐπίστασθε. Κἀκεῖνος· Ἐπιστάμεθα, ἔφη, καὶ ὅτι σώζονται ὁμολογοῦμεν.
Kagō; Epistamai, ephēn, hoti perietetmēto Abraam kai hoi metʼ auton; dia ti de edothē autois hē peritomē, en pollois tois prolelegmenois eipon, kai ei mē dysōpei hymas ta legomena, palin exetasōmen ton logon. Hoti de mechri Mōseōs oudeis haplōs dikaios ouden holōs toutōn peri hōn ezētoumen ephylaxen oude entolēn elabe phylassein, plēn tēn archēn labousēs apo Abraam tēs peritomēs, epistasthe. Kakeinos; Epistametha, ephē, kai hoti sōzontai homologoumen.
And I said, “I know that Abraham and those after him were circumcised; and why circumcision was given them I have said in much that went before; and if what has been said does not shame you, let us examine the argument again. But you know that until Moses no righteous man at all kept any of these things we were inquiring about, nor received a command to keep them, except circumcision, which began with Abraham.” And he said, “We know, and we admit that they are saved.”
Notes and citation
Summary: Trypho admits the patriarchs are saved without the Mosaic law.
Cite (SBL): Justin, Dial. 46.4 (Archambault 1:204–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-46-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
46.5Archambault 1:206
Κἀγὼ πάλιν· Διὰ τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν πάντα τὰ τοιαῦτα ἐντάλματα νοεῖτε τὸν θεὸν διὰ Μωσέως ἐντειλάμενον ὑμῖν, ἵνα διὰ πολλῶν τούτων ἐν πάσῃ πράξει πρὸ ὀφθαλμῶν ἀεὶ ἔχητε τὸν θεὸν καὶ μήτε ἀδικεῖν μήτε ἀσεβεῖν ἄρχησθε. Καὶ γὰρ τὸ κόκκινον ῥάμμα περιτιθέναι αὐτοῖς ἐνετείλατο ὑμῖν, ἵνα διὰ τούτου μὴ λήθη ὑμᾶς λαμβάνῃ τοῦ θεοῦ, καὶ φυλακτήριον ἐν ὑμέσι λεπτοτάτοις γεγραμμένων χαρακτήρων τινῶν, ἃ πάντως ἅγια νοοῦμεν εἶναι, περικεῖσθαι ὑμᾶς ἐκέλευσε, καὶ διὰ τούτων δυσωπῶν ὑμᾶς ἀεὶ μνήμην ἔχειν τοῦ θεοῦ, ἅμα τε καὶ ἔλεγχον ἐν ταῖς καρδίαις ὑμῶν.
Kagō palin; Dia to sklērokardion tou laou hymōn panta ta toiauta entalmata noeite ton theon dia Mōseōs enteilamenon hymin, hina dia pollōn toutōn en pasę̄ praxei pro ophthalmōn aei echēte ton theon kai mēte adikein mēte asebein archēsthe. Kai gar to kokkinon rhamma peritithenai autois eneteilato hymin, hina dia toutou mē lēthē hymas lambanę̄ tou theou, kai phylaktērion en hymesi leptotatois gegrammenōn charaktērōn tinōn, ha pantōs hagia nooumen einai, perikeisthai hymas ekeleuse, kai dia toutōn dysōpōn hymas aei mnēmēn echein tou theou, hama te kai elenchon en tais kardiais hymōn.
And I again said, “Understand that it was because of the hardness of heart of your people that God commanded all such commandments to you through Moses, so that through these many things you might always have God before your eyes in every action, and not begin to act unjustly or ungodly. For he commanded you to put the scarlet thread about you, so that through it forgetfulness of God might not take hold of you; and he ordered you to wear a phylactery of certain letters written on very thin membranes, which we understand to be altogether holy, and by these things to shame you into always keeping God in memory, and at the same time a reproof in your hearts.
Num 15:38 (allusion, high confidence) · Deut 6:8 (allusion, high confidence) · Deut 11:18 (allusion, medium confidence)
Notes and citation
Summary: Tassels and phylacteries were given to keep a forgetful people mindful of God.
- “The scarlet thread”: Justin's description of the tassels of Num 15:38 (whose cord was blue).
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ὲν πάσῃ πράξει → ἐν πάσῃ πράξει.
Cite (SBL): Justin, Dial. 46.5 (Archambault 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-46-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
46.6Archambault 1:206
Οὐ δὲ μικρὰν μνήμην ἔχετε τοῦ θεοσεβεῖν, καὶ οὐδʼ οὕτως ἐπείσθητε μὴ εἰδωλολατρεῖν, ἀλλʼ ἐπὶ Ἡλίου ὀνομάζων τὸν ἀριθμὸν τῶν μὴ καμψάντων γόνυ τῇ Βάαλ, ἑπτακισχιλίους τὸν ἀριθμὸν ὄντας εἶπε, καὶ ἐν τῷ Ἡσαίᾳ καὶ τὰ τέκνα ὑμῶν θυσίαν πεποιηκέναι τοῖς εἰδώλοις ἐλέγχει ὑμᾶς.
Ou de mikran mnēmēn echete tou theosebein, kai oudʼ houtōs epeisthēte mē eidōlolatrein, allʼ epi Hēliou onomazōn ton arithmon tōn mē kampsantōn gony tę̄ Baal, heptakischilious ton arithmon ontas eipe, kai en tǭ Hēsaią kai ta tekna hymōn thysian pepoiēkenai tois eidōlois elenchei hymas.
“And you have not a little memory of piety, and not even so were you persuaded not to worship idols; but in the days of Elijah, naming the number of those who had not bowed the knee to Baal, he said they were seven thousand; and in Isaiah he reproves you for having sacrificed even your children to idols.
1 Kgs 19:18 (allusion, high confidence) · Isa 57:5 (allusion, high confidence)
Notes and citation
Summary: Even so, Israel fell into idolatry.
Cite (SBL): Justin, Dial. 46.6 (Archambault 1:206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-46-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
46.7Archambault 1:206–208
Ἡμεῖς δὲ, ὑπὲρ τοῦ μὴ θυσιάζειν οἷς πάλαι ἐθύομεν, ὑπομένομεν τὰς ἐσχάτας τιμωρίας, καὶ θανατούμενοι χαίρομεν, πιστεύοντες ὅτι ἀναστήσει ἡμᾶς ὁ θεὸς διὰ τοῦ Χριστοῦ αὐτοῦ καὶ ἀφθάρτους καὶ ἀπαθεῖς καὶ ἀθανάτους ποιήσει· καὶ οὐδὲν συμβάλλεσθαι πρὸς δικαιοπραξίαν καὶ εὐσέβειαν τὰ διὰ τὴν σκληροκαρδίαν τοῦ λαοῦ ὑμῶν διαταχθέντα γινώσκομεν.
Hēmeis de, hyper tou mē thysiazein hois palai ethyomen, hypomenomen tas eschatas timōrias, kai thanatoumenoi chairomen, pisteuontes hoti anastēsei hēmas ho theos dia tou Christou autou kai aphthartous kai apatheis kai athanatous poiēsei; kai ouden symballesthai pros dikaiopraxian kai eusebeian ta dia tēn sklērokardian tou laou hymōn diatachthenta ginōskomen.
“But we, rather than sacrifice to those to whom we once sacrificed, endure the utmost punishments, and rejoice when we are put to death, believing that God will raise us up through his Christ and make us incorruptible and free from suffering and immortal; and we know that the things ordained because of the hardness of heart of your people contribute nothing to righteous conduct and piety.”
1 Cor 15:42 (echo, medium confidence)
Notes and citation
Summary: Christians die rather than sacrifice to idols, hoping in the resurrection.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): θυσιάζειν οἶς πάλαι → θυσιάζειν οἷς πάλαι.
Topics: Martyrdom, Eschatology
Cite (SBL): Justin, Dial. 46.7 (Archambault 1:206–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-46-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 47
47.1Archambault 1:208
Καὶ ὁ Τρύφων πάλιν· Ἐὰν δέ τις, εἰδὼς ὅτι ταῦτα οὕτως ἔχει, μετὰ τοῦ καὶ τοῦτον εἶναι τὸν Χριστὸν ἐπίστασθαι δηλονότι καὶ πεπιστευκέναι καὶ πείθεσθαι αὐτῷ, βούλεται καὶ ταῦτα φυλάσσειν, σωθήσεται; ἐπυνθάνετο. Κἀγώ· Ὡς μὲν ἐμοὶ δοκεῖ, ὦ Τρύφων, λέγω ὅτι σωθήσεται ὁ τοιοῦτος, ἐὰν μὴ τοὺς ἄλλους ἀνθρώπους, λέγω δὲ τοὺς ἀπὸ τῶν ἐθνῶν διὰ τοῦ Χριστοῦ ἀπὸ τῆς πλάνης περιτμηθέντας, ἐκ παντὸς πείθειν ἀγωνίζηται ταὐτὰ αὐτῷ φυλάσσειν, λέγων οὐ σωθήσεσθαι αὐτοὺς ἐὰν μὴ ταῦτα φυλάξωσιν, ὁποῖον ἐν ἀρχῇ τῶν λόγων καὶ σὺ ἔπραττες, ἀποφαινόμενος οὐ σωθήσεσθαί με ἐὰν μὴ ταῦτα φυλάξω.
Kai ho Tryphōn palin; Ean de tis, eidōs hoti tauta houtōs echei, meta tou kai touton einai ton Christon epistasthai dēlonoti kai pepisteukenai kai peithesthai autǭ, bouletai kai tauta phylassein, sōthēsetai? epynthaneto. Kagō; Hōs men emoi dokei, ō Tryphōn, legō hoti sōthēsetai ho toioutos, ean mē tous allous anthrōpous, legō de tous apo tōn ethnōn dia tou Christou apo tēs planēs peritmēthentas, ek pantos peithein agōnizētai tauta autǭ phylassein, legōn ou sōthēsesthai autous ean mē tauta phylaxōsin, hopoion en archę̄ tōn logōn kai sy eprattes, apophainomenos ou sōthēsesthai me ean mē tauta phylaxō.
And Trypho again asked, “But if someone, knowing that these things are so, and clearly knowing too that this is the Christ, and having believed and obeying him, wishes to keep these things as well, will he be saved?” And I said, “In my opinion, Trypho, I say that such a man will be saved, if he does not strive in every way to persuade other men, I mean those from the nations who have been circumcised from error through Christ, to keep the same things as he, saying that they will not be saved unless they keep them; as you too did at the beginning of our discussion, declaring that I would not be saved unless I kept these things.”
Acts 15:1 (echo, high confidence) · Gal 2:14 (echo, medium confidence)
Notes and citation
Summary: A Jewish believer who keeps the law will be saved, Justin thinks, so long as he does not impose it on Gentile believers.
- An important early witness to Jewish Christians who kept the law, and to differing Christian attitudes toward them.
Cite (SBL): Justin, Dial. 47.1 (Archambault 1:208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-47-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
47.2Archambault 1:208–210
Κἀκεῖνος· Διὰ τί οὖν εἶπας· Ὡς μὲν ἐμοί δοκεῖ, σωθήσεται ὁ τοιοῦτος, εἰ μήτι εἰσὶν οἱ λέγοντες ὅτι οὐ σωθήσονται οἱ τοιοῦτοι; Εἰσίν, ἀπεκρινάμην, ὦ Τρύφων, καὶ μηδὲ κοινωνεῖν ὁμιλίας ἢ ἑστίας τοῖς τοιούτοις τολμῶντες· οἷς ἐγὼ οὐ σύναινός εἰμι. Ἀλλʼ ἐὰν αὐτοὶ διὰ τὸ ἀσθενὲς τῆς γνώμης καὶ τὰ ὅσα δύνανται νῦν ἐκ τῶν Μωσέως, ἅ διὰ τὸ σκληροκάρδιον τοῦ λαοῦ νοοῦμεν διατετάχθαι, μετὰ τοῦ ἐπὶ τοῦτον τὸν Χριστὸν ἐλπίζειν καὶ τὰς αἰωνίους καὶ φύσει δικαιοπραξίας καὶ εὐσεβείας φυλάσσειν βούλωνται καὶ αἱρῶνται συζῆν τοῖς Χριστιανοῖς καὶ πιστοῖς, ὡς προεῖπον, μὴ πείθοντες αὐτοὺς μήτε περιτέμνεσθαι ὁμοίως αὐτοῖς μήτε σαββατίζειν μήτε ἄλλα ὅσα τοιαῦτά ἐστι τηρεῖν, καὶ προσλαμβάνεσθαι καὶ κοινωνεῖν ἁπάντων, ὡς ὁμοσπλάγχνοις καὶ ἀδελφοῖς, δεῖν ἀποφαίνομαι.
Kakeinos; Dia ti oun eipas; Hōs men emoi dokei, sōthēsetai ho toioutos, ei mēti eisin hoi legontes hoti ou sōthēsontai hoi toioutoi? Eisin, apekrinamēn, ō Tryphōn, kai mēde koinōnein homilias ē hestias tois toioutois tolmōntes; hois egō ou synainos eimi. Allʼ ean autoi dia to asthenes tēs gnōmēs kai ta hosa dynantai nyn ek tōn Mōseōs, ha dia to sklērokardion tou laou nooumen diatetachthai, meta tou epi touton ton Christon elpizein kai tas aiōnious kai physei dikaiopraxias kai eusebeias phylassein boulōntai kai hairōntai syzēn tois Christianois kai pistois, hōs proeipon, mē peithontes autous mēte peritemnesthai homoiōs autois mēte sabbatizein mēte alla hosa toiauta esti tērein, kai proslambanesthai kai koinōnein hapantōn, hōs homosplanchnois kai adelphois, dein apophainomai.
And he said, “Why then did you say, ‘In my opinion such a man will be saved,’ unless there are some who say that such men will not be saved?” “There are, Trypho,” I answered, “who do not even dare to share conversation or a hearth with such men; with whom I do not agree. But if these men, because of weakness of mind, wish to keep as much as they now can of the ordinances of Moses, which we understand were ordained because of the hardness of heart of the people, while hoping in this Christ and keeping the eternal and natural acts of righteousness and piety, and choose to live with the Christians and the faithful, as I said before, not persuading them either to be circumcised like themselves, or to keep the Sabbath, or to observe other such things, then I declare that we ought to receive them and share all things with them, as kinsmen and brothers.
Rom 14:1 (echo, high confidence) · Rom 15:1 (echo, medium confidence)
Notes and citation
Summary: Some Christians shun law-keeping Jewish believers; Justin says they should be welcomed as brothers.
Cite (SBL): Justin, Dial. 47.2 (Archambault 1:208–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-47-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
47.3Archambault 1:210
Ἐὰν δὲ οἱ ἀπὸ τοῦ γένους τοῦ ὑμετέρου πιστεύειν λέγοντες ἐπὶ τοῦτον τὸν Χριστόν, ὦ Τρύφων, ἔλεγον, ἐκ παντὸς κατὰ τὸν διὰ Μωσέως διαταχθέντα νόμον ἀναγκάζουσι ζῆν τοὺς ἐξ ἐθνῶν πιστεύοντας ἐπὶ τοῦτον τὸν Χριστὸν ἢ μὴ κοινωνεῖν αὐτοῖς τῆς τοιαύτης συνδιαγωγῆς αἱροῦνται, ὁμοίως καὶ τούτους οὐκ ἀποδέχομαι.
Ean de hoi apo tou genous tou hymeterou pisteuein legontes epi touton ton Christon, ō Tryphōn, elegon, ek pantos kata ton dia Mōseōs diatachthenta nomon anankazousi zēn tous ex ethnōn pisteuontas epi touton ton Christon ē mē koinōnein autois tēs toiautēs syndiagōgēs hairountai, homoiōs kai toutous ouk apodechomai.
“But if those of your race who say they believe in this Christ, Trypho,” I said, “compel in every way those of the nations who believe in this Christ to live according to the law ordained through Moses, or choose not to share such a common life with them, I likewise do not accept these.
Gal 2:12 (echo, high confidence) · Gal 2:14 (echo, high confidence)
Notes and citation
Summary: Jewish believers who compel Gentiles to keep the law, or refuse fellowship, are not accepted.
Topics: Heresy
Cite (SBL): Justin, Dial. 47.3 (Archambault 1:210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-47-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
47.4Archambault 1:210–212
Τοὺς δὲ πειθομένους αὐτοῖς ἐπὶ τὴν ἔννομον πολιτείαν μετὰ τοῦ φυλάσσειν τὴν εἰς τὸν Χριστὸν τοῦ θεοῦ ὁμολογίαν καὶ σωθήσεσθαι ἴσως ὑπολαμβάνω. Τοὺς δὲ ὁμολογήσαντας καὶ ἐπιγνόντας τοῦτον εἶναι τὸν Χριστὸν καὶ ᾑτινιοῦν αἰτίᾳ μεταβάντας ἐπὶ τὴν ἔννομον πολιτείαν, ἀρνησαμένους ὅτι οὗτός ἐστιν ὁ Χριστός, καὶ πρὶν τελευτῆς μὴ μεταγνόντας, οὐδʼ ὅλως σωθήσεσθαι ἀποφαίνομαι. Καὶ τοὺς ἀπὸ τοῦ σπέρματος τοῦ Ἀβραὰμ ζῶντας κατὰ τὸν νόμον καὶ ἐπὶ τοῦτον τὸν Χριστὸν μὴ πιστεύοντας πρὶν τελευτῆς τοῦ βίου οὐ σωθήσεσθαι ὁμοίως ἀποφαίνομαι, καὶ μάλιστα τοὺς ἐν ταῖς συναγωγαῖς καταναθεματίσαντας καὶ καταναθεματίζοντας τοὺς ἐπʼ αὐτὸν τοῦτον τὸν Χριστὸν πιστεύοντας ὅπως τύχωσι τῆς σωτηρίας καὶ τῆς τιμωρίας τῆς ἐν τῷ πυρὶ ἀπαλλαγῶσιν.
Tous de peithomenous autois epi tēn ennomon politeian meta tou phylassein tēn eis ton Christon tou theou homologian kai sōthēsesthai isōs hypolambanō. Tous de homologēsantas kai epignontas touton einai ton Christon kai hę̄tinioun aitią metabantas epi tēn ennomon politeian, arnēsamenous hoti houtos estin ho Christos, kai prin teleutēs mē metagnontas, oudʼ holōs sōthēsesthai apophainomai. Kai tous apo tou spermatos tou Abraam zōntas kata ton nomon kai epi touton ton Christon mē pisteuontas prin teleutēs tou biou ou sōthēsesthai homoiōs apophainomai, kai malista tous en tais synagōgais katanathematisantas kai katanathematizontas tous epʼ auton touton ton Christon pisteuontas hopōs tychōsi tēs sōtērias kai tēs timōrias tēs en tǭ pyri apallagōsin.
“But those who are persuaded by them to the life under the law, while keeping their confession of the Christ of God, I suppose will perhaps be saved. But those who have confessed and recognized that this is the Christ, and for whatever reason have passed over to the life under the law, denying that this is the Christ, and do not repent before death, I declare will not be saved at all. And likewise I declare that those of the seed of Abraham who live according to the law and do not believe in this Christ before the end of life will not be saved, and especially those who in the synagogues have anathematized and anathematize those who believe in this very Christ, that they may obtain salvation and be delivered from the punishment in the fire.
Heb 6:4 (echo, low confidence)
Notes and citation
Summary: Apostates to the law and unbelieving Jews who curse Christians will not be saved without repentance.
- “Perhaps” (ἴσως): Justin is hesitant about Gentiles persuaded to adopt the law.
Topics: Eschatology, Persecution
Cite (SBL): Justin, Dial. 47.4 (Archambault 1:210–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-47-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
47.5Archambault 1:212
Ἡ γὰρ χρηστότης καὶ ἡ φιλανθρωπία τοῦ θεοῦ καὶ τὸ ἄμετρον τοῦ πλούτου αὐτοῦ τὸν μετανοοῦντα ἀπὸ τῶν ἁμαρτημάτων, καὶ ὡς διʼ Ἰεζεκιὴλ μηνύει, ὡς δίκαιον ἀναμάρτητον ἔχει· καὶ τὸν ἀπὸ εὐσεβείας ἢ δικαιοπραξίας μετατιθέμενον ἐπὶ ἀδικίαν καὶ ἀθεότητα ὡς ἁμαρτωλὸν καὶ ἄδικον καὶ ἀσεβῆ ἐπίσταται. Διὸ καὶ ὁ ἡμέτερος κύριος Ἰησοῦς Χριστὸς εἶπεν· Ἐν οἷς ἂν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινῶ.
Hē gar chrēstotēs kai hē philanthrōpia tou theou kai to ametron tou ploutou autou ton metanoounta apo tōn hamartēmatōn, kai hōs diʼ Iezekiēl mēnyei, hōs dikaion anamartēton echei; kai ton apo eusebeias ē dikaiopraxias metatithemenon epi adikian kai atheotēta hōs hamartōlon kai adikon kai asebē epistatai. Dio kai ho hēmeteros kyrios Iēsous Christos eipen; En hois an hymas katalabō, en toutois kai krinō.
“For the goodness and kindness of God and the immeasurable riches of his grace regard the one who repents of his sins, as he indicates through Ezekiel, as righteous and sinless; and the one who turns from piety or righteous conduct to unrighteousness and godlessness he knows as a sinner and unrighteous and ungodly. That is why our Lord Jesus Christ said, ‘In whatever I find you, in that I will also judge you.’
Ezek 33:12 (allusion, high confidence) · Ezek 33:20 (allusion, high confidence) · Ezek 18:21 (allusion, medium confidence) · Rom 2:4 (echo, medium confidence) · Titus 3:4 (echo, medium confidence)
Notes and citation
Summary: God judges each as he is found: the repentant as righteous, the apostate as a sinner.
- “In whatever I find you, in that I will also judge you”: a saying of Jesus not found in the Gospels (an agraphon); compare Ezek 33:20.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): Ἐν οἶς ἂν → Ἐν οἷς ἂν.
Topics: Eschatology
Cite (SBL): Justin, Dial. 47.5 (Archambault 1:212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-47-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 48
48.1Archambault 1:212–214
Καὶ ὁ Τρύφων· Καὶ περὶ τούτων ὅσα φρονεῖς ἀκηκόαμεν, εἶπεν. Ἀναλαβὼν οὖν τὸν λόγον, ὅθεν ἐπαύσω, πέραινε· παράδοξός τις γάρ ποτε καὶ μὴ δυνάμενος ὅλως ἀποδειχθῆναι δοκεῖ μοι εἶναι· τὸ γὰρ λέγειν σε προϋπάρχειν θεὸν ὄντα πρὸ αἰώνων τοῦτον τὸν Χριστόν, εἶτα καὶ γεννηθῆναι ἄνθρωπον γενόμενον ὑπομεῖναι, καὶ ὅτι οὐκ ἄνθρωπος ἐξ ἀνθρώπων, οὐ μόνον παράδοξον δοκεῖ μοι εἶναι ἀλλὰ καὶ μωρόν.
Kai ho Tryphōn; Kai peri toutōn hosa phroneis akēkoamen, eipen. Analabōn oun ton logon, hothen epausō, peraine; paradoxos tis gar pote kai mē dynamenos holōs apodeichthēnai dokei moi einai; to gar legein se proÿparchein theon onta pro aiōnōn touton ton Christon, eita kai gennēthēnai anthrōpon genomenon hypomeinai, kai hoti ouk anthrōpos ex anthrōpōn, ou monon paradoxon dokei moi einai alla kai mōron.
And Trypho said, “We have heard what you think about these things too. Take up the argument, then, where you left off, and finish it; for it seems to me paradoxical and impossible to prove at all. For your saying that this Christ pre-existed as God before the ages, and then that he consented to be born and become man, and that he is not man of men, seems to me not only paradoxical but foolish.”
1 Cor 1:23 (echo, medium confidence)
Notes and citation
Summary: Trypho calls the doctrine of the pre-existent, divine Christ born as man paradoxical and foolish.
Topics: Christology
Cite (SBL): Justin, Dial. 48.1 (Archambault 1:212–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-48-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
48.2Archambault 1:214
Κἀγὼ πρὸς ταῦτα ἔφην· Οἶδʼ ὅτι παράδοξος ὁ λόγος δοκεῖ εἶναι, καὶ μάλιστα τοῖς ἀπὸ τοῦ γένους ὑμῶν, οἵτινες τὰ τοῦ θεοῦ οὔτε νοῆσαι οὔτε ποιῆσαί ποτε βεβούλησθε, ἀλλὰ τὰ τῶν διδασκάλων ὑμῶν, ὡς αὐτὸς ὁ θεὸς βοᾷ. Ἤδη μέντοι, ὦ Τρύφων, εἶπον, οὐκ ἀπόλλυται τὸ τοῦτον εἶναι Χριστὸν τοῦ θεοῦ, ἐὰν ἀποδεῖξαι μὴ δύνωμαι ὅτι καὶ προϋπῆρχεν υἱὸς τοῦ ποιητοῦ τῶν ὅλων, θεὸς ὤν, καὶ γεγέννηται ἄνθρωπος διὰ τῆς παρθένου.
Kagō pros tauta ephēn; Oidʼ hoti paradoxos ho logos dokei einai, kai malista tois apo tou genous hymōn, hoitines ta tou theou oute noēsai oute poiēsai pote beboulēsthe, alla ta tōn didaskalōn hymōn, hōs autos ho theos boą. Ēdē mentoi, ō Tryphōn, eipon, ouk apollytai to touton einai Christon tou theou, ean apodeixai mē dynōmai hoti kai proÿpērchen huios tou poiētou tōn holōn, theos ōn, kai gegennētai anthrōpos dia tēs parthenou.
And I said to this, “I know that the word seems paradoxical, and especially to those of your race, who have never wished either to understand or to do the things of God, but the things of your teachers, as God himself cries. Yet, Trypho,” I said, “that this is the Christ of God is not lost, even if I cannot prove that he also pre-existed as the Son of the Maker of all things, being God, and was born a man through the Virgin.
Isa 29:13 (echo, medium confidence)
Notes and citation
Summary: Even if pre-existence could not be proved, Jesus would still be the Christ.
Topics: Christology
Cite (SBL): Justin, Dial. 48.2 (Archambault 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-48-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
48.3Archambault 1:214
Ἀλλʼ ἐκ παντὸς ἀποδεικνυμένου ὅτι οὗτός ἐστιν ὁ Χριστὸς ὁ τοῦ θεοῦ, ὅστις οὗτος ἔσται, ἐὰν δὲ μὴ ἀποδεικνύω ὅτι προϋπῆρχε καὶ γεννηθῆναι ἄνθρωπος ὁμοιοπαθὴς ἡμῖν, σάρκα ἔχων, κατὰ τὴν τοῦ πατρὸς βουλὴν ὑπέμεινεν, ἐν τούτῳ πεπλανῆσθαί με μόνον λέγειν δίκαιον, ἀλλὰ μὴ ἀρνεῖσθαι ὅτι οὗτός ἐστιν ὁ Χριστός, ἐὰν φαίνηται ὡς ἄνθρωπος ἐξ ἀνθρώπων γεννηθείς, καὶ ἐκλογὴ γενόμενος εἰς τὸ Χριστὸν εἶναι ἀποδεικνύηται.
Allʼ ek pantos apodeiknymenou hoti houtos estin ho Christos ho tou theou, hostis houtos estai, ean de mē apodeiknyō hoti proÿpērche kai gennēthēnai anthrōpos homoiopathēs hēmin, sarka echōn, kata tēn tou patros boulēn hypemeinen, en toutǭ peplanēsthai me monon legein dikaion, alla mē arneisthai hoti houtos estin ho Christos, ean phainētai hōs anthrōpos ex anthrōpōn gennētheis, kai eklogē genomenos eis to Christon einai apodeiknyētai.
“But since it is proved in every way that this is the Christ of God, whoever he may be, if I do not prove that he pre-existed and consented to be born a man of like passions with us, having flesh, according to the will of the Father, it would be right to say only that I have erred in this, but not to deny that he is the Christ, even if he appears as a man born of men, and is shown to have become Christ by election.
Notes and citation
Summary: Justin separates the proof that Jesus is the Christ from the proof of his pre-existence.
Topics: Christology
Cite (SBL): Justin, Dial. 48.3 (Archambault 1:214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-48-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
48.4Archambault 1:214–216
Καὶ γάρ εἰσί τινες, ὦ φίλοι, ἔλεγον, ἀπὸ τοῦ ὑμετέρου γένους ὁμολογοῦντες αὐτὸν Χριστὸν εἶναι, ἄνθρωπον δὲ ἐξ ἀνθρώπων γενόμενον ἀποφαινόμενοι· οἷς οὐ συντίθεμαι, οὐδʼ ἂν πλεῖστοι ταὐτά μοι δοξάσαντες εἴποιεν, ἐπειδὴ οὐκ ἀνθρωπείοις διδάγμασι κεκελεύσμεθα ὑπʼ αὐτοῦ τοῦ Χριστοῦ πείθεσθαι, ἀλλὰ τοῖς διὰ τῶν μακαρίων προφητῶν κηρυχθεῖσι καὶ διʼ αὐτοῦ διδαχθεῖσι.
Kai gar eisi tines, ō philoi, elegon, apo tou hymeterou genous homologountes auton Christon einai, anthrōpon de ex anthrōpōn genomenon apophainomenoi; hois ou syntithemai, oudʼ an pleistoi tauta moi doxasantes eipoien, epeidē ouk anthrōpeiois didagmasi kekeleusmetha hypʼ autou tou Christou peithesthai, alla tois dia tōn makariōn prophētōn kērychtheisi kai diʼ autou didachtheisi.
“For there are some, friends,” I said, “of your race, who confess that he is the Christ, but declare that he was a man born of men; with whom I do not agree, nor would most who hold the same opinions as I say so; since we have been commanded by Christ himself to obey not human teachings, but those proclaimed through the blessed prophets and taught by him.”
Textual problem in this passage: see the notes.
Matt 15:9 (echo, medium confidence)
Notes and citation
Summary: Justin rejects the view of some Jewish Christians that Jesus was merely a man.
- These may be the groups later called Ebionites.
- “Of your race” (ἀπὸ τοῦ ὑμετέρου γένους) is the reading of the manuscript; many editors read “of our race” (ἡμετέρου), i.e. Christians.
Topics: Christology, Heresy
Cite (SBL): Justin, Dial. 48.4 (Archambault 1:214–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-48-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 49
49.1Archambault 1:216–218
Καὶ ὁ Τρύφων· Ἐμοὶ μὲν δοκοῦσιν, εἶπεν, οἱ λέγοντες ἄνθρωπον γεγονέναι αὐτὸν καὶ κατʼ ἐκλογὴν κεχρῖσθαι καὶ Χριστὸν γεγονέναι πιθανώτερον ὑμῶν λέγειν, τῶν ταῦτα ἅπερ φῂς λεγόντων· καὶ γὰρ πάντες ἡμεῖς τὸν Χριστὸν ἄνθρωπον ἐξ ἀνθρώπων προσδοκῶμεν γενήσεσθαι, καὶ τὸν Ἡλίαν χρῖσαι αὐτὸν ἐλθόντα. Ἐὰν δὲ οὗτος φαίνηται ὢν ὁ Χριστός, ἄνθρωπον μὲν ἐξ ἀνθρώπων γενόμενον ἐκ παντὸς ἐπίστασθαι δεῖ. Ἐκ δὲ τοῦ μηδὲ Ἡλίαν ἐληλυθέναι οὐδὲ τοῦτον ἀποφαίνομαι εἶναι.
Kai ho Tryphōn; Emoi men dokousin, eipen, hoi legontes anthrōpon gegonenai auton kai katʼ eklogēn kechristhai kai Christon gegonenai pithanōteron hymōn legein, tōn tauta haper phę̄s legontōn; kai gar pantes hēmeis ton Christon anthrōpon ex anthrōpōn prosdokōmen genēsesthai, kai ton Hēlian chrisai auton elthonta. Ean de houtos phainētai ōn ho Christos, anthrōpon men ex anthrōpōn genomenon ek pantos epistasthai dei. Ek de tou mēde Hēlian elēlythenai oude touton apophainomai einai.
And Trypho said, “Those who say he was a man, and was anointed by election and became Christ, seem to me to speak more plausibly than you who say what you say; for all of us expect that the Christ will be a man of men, and that Elijah will come and anoint him. But if this man appears to be the Christ, one must certainly know that he was a man born of men. But since Elijah has not come, I declare that he is not the Christ either.”
Mal 4:5 (3:22 LXX) (allusion, high confidence)
Notes and citation
Summary: Trypho expects a merely human Messiah anointed by Elijah, who has not yet come.
Topics: Christology
Cite (SBL): Justin, Dial. 49.1 (Archambault 1:216–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
49.2Archambault 1:218
Κἀγὼ πάλιν ἐπυθόμην αὐτοῦ· Οὐχὶ Ἡλίαν φησὶν ὁ λόγος διὰ Ζαχαρίου ἐλεύσεσθαι πρὸ τῆς ἡμέρας τῆς μεγάλης καὶ φοβερᾶς ταύτης τοῦ κυρίου; Κἀκεῖνος ἀπεκρίνατο· Μάλιστα. Ἐὰν οὖν ὁ λόγος ἀναγκάζῃ ὁμολογεῖν ὅτι δύο παρουσίαι τοῦ Χριστοῦ προεφητεύοντο γενησόμεναι, μία μέν, ἐν ᾗ παθητὸς καὶ ἄτιμος καὶ ἀειδὴς φανήσεται, ἡ δὲ ἑτέρα, ἐν ᾗ καὶ ἔνδοξος καὶ κριτὴς ἁπάντων ἐλεύσεται, ὡς καὶ ἐν πολλοῖς τοῖς προλελεγμένοις ἀποδέδεικται, οὐχὶ τῆς φοβερᾶς καὶ μεγάλης ἡμέρας τουτέστι τῆς δευτέρας παρουσίας αὐτοῦ, πρόοδον γενήσεσθαι τὸν Ἡλίαν νοήσομεν τὸν λόγον τοῦ θεοῦ κεκηρυχέναι; Μάλιστα, ἀπεκρίνατο.
Kagō palin epythomēn autou; Ouchi Hēlian phēsin ho logos dia Zachariou eleusesthai pro tēs hēmeras tēs megalēs kai phoberas tautēs tou kyriou? Kakeinos apekrinato; Malista. Ean oun ho logos anankazę̄ homologein hoti dyo parousiai tou Christou proephēteuonto genēsomenai, mia men, en hę̄ pathētos kai atimos kai aeidēs phanēsetai, hē de hetera, en hę̄ kai endoxos kai kritēs hapantōn eleusetai, hōs kai en pollois tois prolelegmenois apodedeiktai, ouchi tēs phoberas kai megalēs hēmeras toutesti tēs deuteras parousias autou, proodon genēsesthai ton Hēlian noēsomen ton logon tou theou kekērychenai? Malista, apekrinato.
And I asked him again, “Does not the word say through Zechariah that Elijah will come before the great and terrible day of the Lord?” And he answered, “Certainly.” “If, then, the word compels us to admit that two comings of Christ were prophesied, one in which he would appear subject to suffering and without honor and form, and the other in which he will come both glorious and judge of all, as has been proved in many of the things said before, shall we not understand that the word of God proclaimed that Elijah would be the forerunner of the great and terrible day, that is, of his second coming?” “Certainly,” he answered.
Mal 4:5 (3:22 LXX) (allusion, high confidence)
Notes and citation
Summary: Elijah is to precede the second coming, the great and terrible day.
- The prophecy is Malachi's (Mal 4:5), not Zechariah's; Justin, or his text, names Zechariah.
Notes on the original text
- Digital text corrected (digitization slips against Archambault's printed text (accents)): ἐν ᾖ παθητός καὶ → ἐν ᾗ παθητὸς καὶ.
Topics: Eschatology, Christology
Cite (SBL): Justin, Dial. 49.2 (Archambault 1:218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
49.3Archambault 1:218–220
Καὶ ὁ ἡμέτερος οὖν κύριος, ἔφην, τοῦτο αὐτὸ ἐν τοῖς διδάγμασιν αὐτοῦ παρέδωκε γενησόμενον, εἰπὼν καὶ Ἡλίαν ἐλεύσεσθαι· καὶ ἡμεῖς τοῦτο ἐπιστάμεθα γενησόμενον, ὅταν μέλλῃ ἐν δόξῃ ἐξ οὐρανῶν παραγίνεσθαι ὁ ἡμέτερος κύριος Ἰησοῦς Χριστός, οὗ καὶ τῆς πρώτης φανερώσεως κῆρυξ προῆλθε τὸ ἐν Ἡλίᾳ γενόμενον πνεῦμα τοῦ θεοῦ, ἐν Ἰωάννῃ, τῷ γενομένῳ ἐν τῷ γένει ὑμῶν προφήτῃ, μεθʼ ὃν οὐδεὶς ἕτερος λοιπὸν παρʼ ὑμῖν ἐφάνη προφήτης· ὅστις ἐπὶ τὸν Ἰορδάνην ποταμὸν καθεζόμενος ἐβόα· Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ἥξει δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί. Οὗ τὸ πτύον αὐτοῦ ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ καὶ τὸν σῖτον συνάξει εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.
Kai ho hēmeteros oun kyrios, ephēn, touto auto en tois didagmasin autou paredōke genēsomenon, eipōn kai Hēlian eleusesthai; kai hēmeis touto epistametha genēsomenon, hotan mellę̄ en doxę̄ ex ouranōn paraginesthai ho hēmeteros kyrios Iēsous Christos, hou kai tēs prōtēs phanerōseōs kēryx proēlthe to en Hēlią genomenon pneuma tou theou, en Iōannę̄, tǭ genomenǭ en tǭ genei hymōn prophētę̄, methʼ hon oudeis heteros loipon parʼ hymin ephanē prophētēs; hostis epi ton Iordanēn potamon kathezomenos eboa; Egō men hymas baptizō en hydati eis metanoian; hēxei de ho ischyroteros mou, hou ouk eimi hikanos ta hypodēmata bastasai; autos hymas baptisei en pneumati hagiǭ kai pyri. Hou to ptyon autou en tę̄ cheiri autou, kai diakathariei tēn halōna autou kai ton siton synaxei eis tēn apothēkēn, to de achyron katakausei pyri asbestǭ.
“Our Lord too, then,” I said, “handed down in his teachings that this very thing would happen, saying that Elijah also would come; and we know that this will happen when our Lord Jesus Christ is about to come from heaven in glory; of whose first manifestation the Spirit of God that was in Elijah went before as herald, in John, who was a prophet among your race, after whom no other prophet has appeared among you; who, sitting by the river Jordan, cried: ‘I baptize you with water for repentance; but one stronger than I will come, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and fire. His winnowing fork is in his hand, and he will thoroughly clean his threshing floor and gather the wheat into the granary, but the chaff he will burn with unquenchable fire.’
Matt 17:11 (allusion, high confidence) · Luke 1:17 (echo, high confidence) · Matt 3:11 (quotation, high confidence) · Matt 3:12 (quotation, high confidence) · Luke 3:16 (quotation, medium confidence) · Luke 3:17 (quotation, medium confidence)
Notes and citation
Summary: The spirit of Elijah came first in John the Baptist, the forerunner of Christ's first coming.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): βαπτίζω ὲν ὕδατι → βαπτίζω ἐν ὕδατι.
Topics: Baptism
Cite (SBL): Justin, Dial. 49.3 (Archambault 1:218–220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
49.4Archambault 1:220
Καὶ τοῦτον αὐτὸν τὸν προφήτην συνεκεκλείκει ὁ βασιλεὺς ὑμῶν Ἡρώδης εἰς φυλακήν, καὶ γενεσίων ἡμέρας τελουμένης, ὀρχουμένης τῆς ἐξαδελφῆς αὐτοῦ εὐαρέστως αὐτῷ, εἶπεν αὐτῇ αἰτήσασθαι ὃ ἐὰν βούληται. Καὶ ἡ μήτηρ τῆς παιδὸς ὑπέβαλεν αὐτῇ αἰτήσασθαι τὴν κεφαλὴν Ἰωάννου τοῦ ἐν τῇ φυλακῇ· καὶ αἰτησάσης ἔπεμψε καὶ ἐπὶ πίνακι ἐνεχθῆναι τὴν κεφαλὴν Ἰωάννου ἐκέλευσε.
Kai touton auton ton prophētēn synekekleikei ho basileus hymōn Hērōdēs eis phylakēn, kai genesiōn hēmeras teloumenēs, orchoumenēs tēs exadelphēs autou euarestōs autǭ, eipen autę̄ aitēsasthai ho ean boulētai. Kai hē mētēr tēs paidos hypebalen autę̄ aitēsasthai tēn kephalēn Iōannou tou en tę̄ phylakę̄; kai aitēsasēs epempse kai epi pinaki enechthēnai tēn kephalēn Iōannou ekeleuse.
“And this very prophet your king Herod had shut up in prison; and when his birthday was being celebrated, and his niece danced to please him, he told her to ask whatever she wished. And the girl's mother prompted her to ask for the head of John who was in prison; and when she asked, he sent and ordered the head of John to be brought on a platter.
Matt 14:3 (allusion, high confidence) · Matt 14:6 (allusion, high confidence) · Matt 14:7 (allusion, high confidence) · Matt 14:8 (allusion, high confidence) · Matt 14:11 (allusion, high confidence) · Mark 6:21 (allusion, medium confidence)
Notes and citation
Summary: Herod had John beheaded.
- “His niece” (ἐξαδελφή): the daughter of Herodias, who was Herod's niece; she is not named in the Gospels (Josephus calls her Salome).
Topics: Martyrdom
Cite (SBL): Justin, Dial. 49.4 (Archambault 1:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
49.5Archambault 1:220
Διὸ καὶ ὁ ἡμέτερος Χριστὸς εἰρήκει ἐπὶ γῆς τότε τοῖς λέγουσι πρὸ τοῦ Χριστοῦ Ἡλίαν δεῖν ἐλθεῖν· Ἡλίας μὲν ἐλεύσεται καὶ ἀποκαταστήσει πάντα· λέγω δὲ ὑμῖν ὅτι Ἡλίας ἤδη ἦλθε, καὶ οὐκ ἐπέγνωσαν αὐτόν, ἀλλʼ ἐποίησαν αὐτῷ ὅσα ἠθέλησαν. Καὶ γέγραπται ὅτι Τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς.
Dio kai ho hēmeteros Christos eirēkei epi gēs tote tois legousi pro tou Christou Hēlian dein elthein; Hēlias men eleusetai kai apokatastēsei panta; legō de hymin hoti Hēlias ēdē ēlthe, kai ouk epegnōsan auton, allʼ epoiēsan autǭ hosa ēthelēsan. Kai gegraptai hoti Tote synēkan hoi mathētai hoti peri Iōannou tou baptistou eipen autois.
“That is why our Christ said then on earth to those who were saying that Elijah must come before the Christ: ‘Elijah will indeed come and restore all things; but I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they wished.’ And it is written: ‘Then the disciples understood that he spoke to them about John the Baptist.’
Matt 17:10 (allusion, high confidence) · Matt 17:11 (quotation, high confidence) · Matt 17:12 (quotation, high confidence) · Matt 17:13 (quotation, high confidence)
Notes and citation
Summary: Jesus identified John with Elijah.
Cite (SBL): Justin, Dial. 49.5 (Archambault 1:220; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
49.6Archambault 1:220–222
Καὶ ὁ Τρύφων· Καὶ τοῦτο παράδοξον λέγειν μοι δοκεῖς, ὅτι τὸ ἐν Ἡλίᾳ τοῦ θεοῦ γενόμενον προφητικὸν πνεῦμα καὶ ἐν Ἰωάννῃ γέγονε. Κἀγὼ πρὸς ταῦτα· Οὐ δοκεῖ σοι ἐπὶ Ἰησοῦν, τὸν τοῦ Ναυῆ, τὸν διαδεξάμενον τὴν λαοηγησίαν μετὰ Μωσέα, τὸ αὐτὸ γεγονέναι, ὅτε ἐρρέθη τῷ Μωσεῖ ἐπιθεῖναι τῷ Ἰησοῦ τὰς χεῖρας, εἰπόντος αὐτοῦ τοῦ θεοῦ· Κἀγὼ μεταθήσω ἀπὸ τοῦ πνεύματος τοῦ ἐν σοὶ ἐπʼ αὐτόν;
Kai ho Tryphōn; Kai touto paradoxon legein moi dokeis, hoti to en Hēlią tou theou genomenon prophētikon pneuma kai en Iōannę̄ gegone. Kagō pros tauta; Ou dokei soi epi Iēsoun, ton tou Nauē, ton diadexamenon tēn laoēgēsian meta Mōsea, to auto gegonenai, hote errethē tǭ Mōsei epitheinai tǭ Iēsou tas cheiras, eipontos autou tou theou; Kagō metathēsō apo tou pneumatos tou en soi epʼ auton?
And Trypho said, “This too you seem to me to say paradoxically: that the prophetic Spirit of God that was in Elijah was also in John.” And I said to this, “Do you not think that the same thing happened with Joshua the son of Nun, who succeeded Moses in leading the people, when Moses was told to lay his hands on Joshua, God himself saying, ‘And I will take of the spirit that is in you and put it upon him’?”
Num 27:18 (allusion, high confidence) · Num 11:17 (quotation, high confidence) · Deut 34:9 (allusion, medium confidence)
Notes and citation
Summary: As Moses' spirit passed to Joshua, Elijah's spirit came upon John.
Cite (SBL): Justin, Dial. 49.6 (Archambault 1:220–222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
49.7Archambault 1:222
Κἀκεῖνος· Μάλιστα. Ὡς οὖν, φημί, ἔτι ὄντος τότε ἐν ἀνθρώποις τοῦ Μωσέως, μετέθηκεν ἐπὶ τὸν Ἰησοῦν ὁ θεὸς ἀπὸ τοῦ ἐν Μωσεῖ πνεύματος, οὕτως καὶ ἀπὸ τοῦ Ἡλίου ἐπὶ τὸν Ἰωάννην ἐλθεῖν ὁ θεὸς δυνατὸς ἦν ποιῆσαι, ἵνα, ὥσπερ ὁ Χριστὸς τῇ πρώτῃ παρουσίᾳ ἄδοξος ἐφάνη, οὕτως καὶ τοῦ πνεύματος τοῦ ἐν Ἡλίᾳ πάντοτε καθαρεύοντος, ὡς τοῦ Χριστοῦ, ἄδοξος ἡ πρώτη παρουσία νοηθῇ.
Kakeinos; Malista. Hōs oun, phēmi, eti ontos tote en anthrōpois tou Mōseōs, metethēken epi ton Iēsoun ho theos apo tou en Mōsei pneumatos, houtōs kai apo tou Hēliou epi ton Iōannēn elthein ho theos dynatos ēn poiēsai, hina, hōsper ho Christos tę̄ prōtę̄ parousią adoxos ephanē, houtōs kai tou pneumatos tou en Hēlią pantote kathareuontos, hōs tou Christou, adoxos hē prōtē parousia noēthę̄.
And he said, “Certainly.” “As, then,” I said, “while Moses was still among men, God transferred to Joshua some of the spirit that was in Moses, so God could also cause it to come from Elijah upon John; so that, as Christ appeared without glory at his first coming, so the first coming of the Spirit that was in Elijah, which remains always pure, like Christ's, might be understood as without glory.
Notes and citation
Summary: Both Christ's and the Spirit's first comings were without glory.
Topics: Christology
Cite (SBL): Justin, Dial. 49.7 (Archambault 1:222; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
49.8Archambault 1:222–224
Κρυφίᾳ γὰρ χειρὶ ὁ κύριος πολεμεῖν τὸν Ἀμαλὴκ εἴρηται, καὶ ὅτι ἔπεσεν ὁ Ἀμαλὴκ οὐκ ἀρνήσεσθε. Εἰ δὲ ἐν τῇ ἐνδόξῳ παρουσίᾳ τοῦ Χριστοῦ πολεμηθήσεσθαι τὸν Ἀμαλὴκ μόνον λέγεται, ποῖος καρπὸς ἔσται τοῦ λόγου, ὅς φησι· Κρυφίᾳ χειρὶ ὁ θεὸς πολεμεῖ τὸν Ἀμαλὴκ; Νοῆσαι δύνασθε ὅτι κρυφία δύναμις τοῦ θεοῦ γέγονε τῷ σταυρωθέντι Χριστῷ, ὃν καὶ τὰ δαιμόνια φρίσσει καὶ πᾶσαι ἁπλῶς αἱ ἀρχαὶ καὶ ἐξουσίαι τῆς γῆς.
Kryphią gar cheiri ho kyrios polemein ton Amalēk eirētai, kai hoti epesen ho Amalēk ouk arnēsesthe. Ei de en tę̄ endoxǭ parousią tou Christou polemēthēsesthai ton Amalēk monon legetai, poios karpos estai tou logou, hos phēsi; Kryphią cheiri ho theos polemei ton Amalēk? Noēsai dynasthe hoti kryphia dynamis tou theou gegone tǭ staurōthenti Christǭ, hon kai ta daimonia phrissei kai pasai haplōs hai archai kai exousiai tēs gēs.
“For it is said that the Lord makes war on Amalek with a hidden hand; and you will not deny that Amalek fell. But if it is said that Amalek will be warred against only at the glorious coming of Christ, what will be the fruit of the word that says, ‘With a hidden hand God makes war on Amalek’? You can understand that a hidden power of God was in the crucified Christ, whom the demons tremble at, and in short all the principalities and powers of the earth.
Exod 17:16 (quotation, high confidence) · Jas 2:19 (echo, medium confidence)
Notes and citation
Summary: God's hidden hand fighting Amalek signifies the hidden power of the crucified Christ.
- Exod 17:16 in the LXX: “with a hidden hand the Lord makes war on Amalek.”
Topics: Christology
Cite (SBL): Justin, Dial. 49.8 (Archambault 1:222–224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-49-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 50
50.1Archambault 1:224
Καὶ ὁ Τρύφων· Ἔοικάς μοι ἐκ πολλῆς προστρίψεως τῆς πρὸς πολλοὺς περὶ πάντων τῶν ζητουμένων γεγονέναι καὶ διὰ τοῦτο ἑτοίμως ἔχειν ἀποκρίνεσθαι πρὸς πάντα ἃ ἂν ἐπερωτηθῇς. Ἀπόκριναι οὖν μοι πρότερον, πῶς ἔχεις ἀποδεῖξαι ὅτι καὶ ἄλλος θεὸς παρὰ τὸν ποιητὴν τῶν ὅλων, καὶ τότε ἀποδείξεις ὅτι καὶ γεννηθῆναι διὰ τῆς παρθένου ὑπέμεινε.
Kai ho Tryphōn; Eoikas moi ek pollēs prostripseōs tēs pros pollous peri pantōn tōn zētoumenōn gegonenai kai dia touto hetoimōs echein apokrinesthai pros panta ha an eperōtēthę̄s. Apokrinai oun moi proteron, pōs echeis apodeixai hoti kai allos theos para ton poiētēn tōn holōn, kai tote apodeixeis hoti kai gennēthēnai dia tēs parthenou hypemeine.
And Trypho said, “You seem to me to have come from much practice with many people about all the matters in question, and therefore to be ready to answer anything you are asked. Answer me, then, first, how you can prove that there is another God besides the Maker of all things; and then you will prove that he also consented to be born through the Virgin.”
Notes and citation
Summary: Trypho asks Justin to prove there is “another God” besides the Creator.
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 letter)): Καὶ ὁ Τρύρων → Καὶ ὁ Τρύφων; πάντα ἃ ἄν ἐπερωτηθῇς → πάντα ἃ ἂν ἐπερωτηθῇς.
Topics: Christology, Trinity
Cite (SBL): Justin, Dial. 50.1 (Archambault 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-50-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
50.2Archambault 1:224
Κἀγὼ ἔφην· Πρότερόν μοι συγχώρησον εἰπεῖν λόγους τινὰς ἐκ τῆς Ἡσαίου προφητείας, τοὺς εἰρημένους περὶ τῆς προελεύσεως, ἣν προελήλυθεν αὐτοῦ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τούτου Ἰωάννης ὁ βαπτιστὴς καὶ προφήτης γενόμενος. Κἀκεῖνος· Συγχωρῶ.
Kagō ephēn; Proteron moi synchōrēson eipein logous tinas ek tēs Hēsaiou prophēteias, tous eirēmenous peri tēs proeleuseōs, hēn proelēlythen autou tou kyriou hēmōn Iēsou Christou toutou Iōannēs ho baptistēs kai prophētēs genomenos. Kakeinos; Synchōrō.
And I said, “First allow me to speak some words from the prophecy of Isaiah, spoken about the coming beforehand of John the Baptist, who was also a prophet, who went before this our Lord Jesus Christ.” And he said, “I allow it.”
Notes and citation
Summary: Justin first turns to Isaiah on the forerunner.
Cite (SBL): Justin, Dial. 50.2 (Archambault 1:224; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-50-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
50.3Archambault 1:224–226
Κἀγὼ εἶπον· Ἡσαίας οὖν περὶ τῆς Ἰωάννου προελεύσεως οὕτως προεῖπε· Καὶ εἶπεν Ἐζεκίας πρὸς Ἡσαίαν· Ἀγαθὸς ὁ λόγος κυρίου, ὃν ἐλάλησε· Γενέσθω εἰρήνη καὶ δικαιοσύνη ἐν ταῖς ἡμέραις μου. Καί· Παρακαλεῖτε τὸν λαόν· ἱερεῖς, λαλήσατε εἰς τὴν καρδίαν Ἰερουσαλὴμ καὶ παρακαλέσατε αὐτήν, ὅτι ἐπλήσθη ἡ ταπείνωσις αὐτῆς· λέλυται αὐτῆς ἡ ἁμαρτία, ὅτι ἐδέξατο ἐκ χειρὸς κυρίου διπλᾶ τὰ ἁμαρτήματα αὐτῆς. Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὰς ὁδοὺς κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ θεοῦ ἡμῶν. Πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὅρος καὶ βουνὸς ταπεινωθήσεται· καὶ ἔσται πάντα τὰ σκολιὰ εἰς εὐθεῖαν, καὶ ἡ τραχεῖα εἰς ὁδοὺς λείας· καὶ ὀφθήσεται ἡ δόξα κυρίου, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ, ὅτι κύριος ἐλάλησε.
Kagō eipon; Hēsaias oun peri tēs Iōannou proeleuseōs houtōs proeipe; Kai eipen Ezekias pros Hēsaian; Agathos ho logos kyriou, hon elalēse; Genesthō eirēnē kai dikaiosynē en tais hēmerais mou. Kai; Parakaleite ton laon; hiereis, lalēsate eis tēn kardian Ierousalēm kai parakalesate autēn, hoti eplēsthē hē tapeinōsis autēs; lelytai autēs hē hamartia, hoti edexato ek cheiros kyriou dipla ta hamartēmata autēs. Phōnē boōntos en tę̄ erēmǭ; Hetoimasate tas hodous kyriou, eutheias poieite tas tribous tou theou hēmōn. Pasa pharanx plērōthēsetai, kai pan horos kai bounos tapeinōthēsetai; kai estai panta ta skolia eis eutheian, kai hē tracheia eis hodous leias; kai ophthēsetai hē doxa kyriou, kai opsetai pasa sarx to sōtērion tou theou, hoti kyrios elalēse.
And I said, “Isaiah foretold the coming beforehand of John thus: ‘And Hezekiah said to Isaiah, Good is the word of the Lord which he spoke: Let there be peace and righteousness in my days.’ And: ‘Comfort the people; priests, speak to the heart of Jerusalem and comfort her, for her humiliation is fulfilled; her sin is loosed, for she has received from the hand of the Lord double for her sins. The voice of one crying in the wilderness: Prepare the ways of the Lord, make straight the paths of our God. Every valley shall be filled, and every mountain and hill shall be brought low; and all the crooked shall become straight, and the rough into smooth ways; and the glory of the Lord shall be seen, and all flesh shall see the salvation of God, for the Lord has spoken.
Isa 39:8 (quotation, high confidence) · Isa 40:1 (quotation, high confidence) · Isa 40:2 (quotation, high confidence) · Isa 40:3 (quotation, high confidence) · Isa 40:4 (quotation, high confidence) · Isa 40:5 (quotation, high confidence) · Luke 3:4 (echo, medium confidence)
Notes and citation
Summary: Isa 39:8; 40:1–5.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 50.3 (Archambault 1:224–226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-50-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
50.4Archambault 1:226
Φωνὴ λέγοντος· Βόησον. Καὶ εἶπον· Τί βοήσω; Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. Ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε, τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα. Ἐπʼ ὄρους ὑψηλοῦ ἀνάβηθι, ὁ εὐαγγελιζόμενος Σιών· ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου, ὁ εὐαγγελιζόμενος Ἰερουσαλήμ. Ὑψώσατε, μὴ φοβεῖσθε. Εἶπον ταῖς πόλεσιν Ἰούδα· Ἰδοὺ ὁ θεὸς ὑμῶν· κύριος ἰδοὺ μετʼ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυρίας ἔρχεται. Ἰδοὺ ὁ μισθὸς μετʼ αὐτοῦ, καὶ τὸ ἔργον ἐναντίον αὐτοῦ. Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ τῷ βραχίονι συνάξει ἄρνας, καὶ τὴν ἐν γαστρὶ ἔχουσαν παρακαλέσει.
Phōnē legontos; Boēson. Kai eipon; Ti boēsō? Pasa sarx chortos, kai pasa doxa anthrōpou hōs anthos chortou. Exēranthē ho chortos, kai to anthos autou exepese, to de rhēma kyriou menei eis ton aiōna. Epʼ orous hypsēlou anabēthi, ho euangelizomenos Siōn; hypsōson tę̄ ischyï tēn phōnēn sou, ho euangelizomenos Ierousalēm. Hypsōsate, mē phobeisthe. Eipon tais polesin Iouda; Idou ho theos hymōn; kyrios idou metʼ ischyos erchetai, kai ho brachiōn meta kyrias erchetai. Idou ho misthos metʼ autou, kai to ergon enantion autou. Hōs poimēn poimanei to poimnion autou, kai tǭ brachioni synaxei arnas, kai tēn en gastri echousan parakalesei.
“‘A voice of one saying: Cry. And I said: What shall I cry? All flesh is grass, and all the glory of man as the flower of grass. The grass has withered, and its flower has fallen, but the word of the Lord remains forever. Go up on a high mountain, you who bring good news to Zion; lift up your voice with strength, you who bring good news to Jerusalem. Lift it up, do not fear. Say to the cities of Judah: Behold your God. Behold, the Lord comes with strength, and his arm with dominion. Behold, his reward is with him, and his work before him. Like a shepherd he will tend his flock, and gather the lambs with his arm, and comfort her who is with child.
Isa 40:6 (quotation, high confidence) · Isa 40:7 (quotation, high confidence) · Isa 40:8 (quotation, high confidence) · Isa 40:9 (quotation, high confidence) · Isa 40:10 (quotation, high confidence) · Isa 40:11 (quotation, high confidence)
Notes and citation
Summary: Isa 40:6–11.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 50.4 (Archambault 1:226; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-50-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
50.5Archambault 1:226–228
Τίς ἐμέτρησε τῇ χειρὶ τὸ ὕδωρ καὶ τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί; Τίς ἔστησε τὰ ὄρη σταθμῷ καὶ τὰς νάπας ζυγῷ; Τίς ἔγνω νοῦν κυρίου, καὶ τίς αὐτοῦ σύμβουλος ἐγένετο, ὃς συμβιβάσει αὐτόν; Ἢ πρὸς τίνα συνεβουλεύσατο, καὶ συνεβίβασεν αὐτόν; Ἢ τίς ἔδειξεν αὐτῷ κρίσιν; Ἢ ὁδὸν συνέσεως τίς ἐγνώρισεν αὐτῷ; Πάντα τὰ ἔθνη ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς ῥοπὴ ζυγοῦ ἐλογίσθησαν, καὶ ὡς πτύελος λογισθήσονται. Ὁ δὲ Λίβανος οὐχ ἱκανὸς εἰς καῦσιν, καὶ τὰ τετράποδα οὐχ ἱκανὰ εἰς ὁλοκάρπωσιν, καὶ πάντα τὰ ἔθνη οὐθέν, καὶ εἰς οὐδὲν ἐλογίσθησαν.
Tis emetrēse tę̄ cheiri to hydōr kai ton ouranon spithamę̄ kai pasan tēn gēn draki? Tis estēse ta orē stathmǭ kai tas napas zygǭ? Tis egnō noun kyriou, kai tis autou symboulos egeneto, hos symbibasei auton? Ē pros tina synebouleusato, kai synebibasen auton? Ē tis edeixen autǭ krisin? Ē hodon syneseōs tis egnōrisen autǭ? Panta ta ethnē hōs stagōn apo kadou, kai hōs rhopē zygou elogisthēsan, kai hōs ptyelos logisthēsontai. Ho de Libanos ouch hikanos eis kausin, kai ta tetrapoda ouch hikana eis holokarpōsin, kai panta ta ethnē outhen, kai eis ouden elogisthēsan.
“‘Who has measured the water with his hand, and the heaven with a span, and all the earth with his fist? Who has set the mountains in a scale and the valleys in a balance? Who has known the mind of the Lord, and who has been his counselor, to instruct him? Or with whom did he take counsel, and he instructed him? Or who showed him judgment? Or who made known to him the way of understanding? All the nations are counted as a drop from a bucket, and as the turn of a scale, and they shall be counted as spittle. And Lebanon is not enough for burning, and the four-footed beasts are not enough for a whole burnt offering; and all the nations are nothing, and are counted as nothing.’”
Isa 40:12 (quotation, high confidence) · Isa 40:13 (quotation, high confidence) · Isa 40:14 (quotation, high confidence) · Isa 40:15 (quotation, high confidence) · Isa 40:16 (quotation, high confidence) · Isa 40:17 (quotation, high confidence)
Notes and citation
Summary: Isa 40:12–17.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 50.5 (Archambault 1:226–228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-50-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 51
51.1Archambault 1:228
Καὶ παυσαμένου μου εἶπεν ὁ Τρύφων· Ἀμφίβολοι μὲν πάντες οἱ λόγοι τῆς προφητείας, ἣν φῄς σύ, ὦ ἄνθρωπε, καὶ οὐδὲν τμητικὸν εἰς ἀπόδειξιν οὗπερ βούλει ἀποδεῖξαι ἔχοντες. Κἀγὼ ἀπεκρινάμην· Εἰ μὲν μὴ ἐπαύσαντο καὶ εἰσέτι ἐγένοντο οἱ προφῆται ἐν τῷ γένει ὑμῶν, ὦ Τρύφων, μετὰ τοῦτον τὸν Ἰωάννην, ἴσως ἀμφίβολα ἐνοεῖτε εἶναι τὰ λεγόμενα.
Kai pausamenou mou eipen ho Tryphōn; Amphiboloi men pantes hoi logoi tēs prophēteias, hēn phę̄s sy, ō anthrōpe, kai ouden tmētikon eis apodeixin houper boulei apodeixai echontes. Kagō apekrinamēn; Ei men mē epausanto kai eiseti egenonto hoi prophētai en tǭ genei hymōn, ō Tryphōn, meta touton ton Iōannēn, isōs amphibola enoeite einai ta legomena.
When I had stopped, Trypho said, “All the words of the prophecy you cite, sir, are ambiguous, and have nothing decisive to prove what you wish to prove.” And I answered, “If the prophets had not ceased, Trypho, but had still arisen in your race after this John, you might perhaps think what is said ambiguous.
Notes and citation
Summary: Trypho calls the prophecies ambiguous; Justin answers that prophecy ceased after John.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 51.1 (Archambault 1:228; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-51-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
51.2Archambault 1:228–230
Εἰ δὲ Ἰωάννης μὲν προελήλυθε βοῶν τοῖς ἀνθρώποις μετανοεῖν, καὶ Χριστὸς ἔτι αὐτοῦ καθεζομένου ἐπὶ τοῦ Ἰορδάνου ποταμοῦ ἐπελθὼν ἔπαυσέ τε αὐτὸν τοῦ προφητεύειν καὶ βαπτίζειν, καὶ εὐηγγελίζετο, καὶ αὐτὸς λέγων ὅτι ἐγγύς ἐστιν ἡ βασιλεία τῶν οὐρανῶν, καὶ ὅτι δεῖ αὐτὸν πολλὰ παθεῖν ἀπὸ τῶν γραμματέων καὶ φαρισαίων, καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι, καὶ πάλιν παραγενήσεσθαι ἐν Ἱερουσαλὴμ καὶ τότε τοῖς μαθηταῖς αὐτοῦ συμπιεῖν πάλιν καὶ συμφαγεῖν, καὶ ἐν τῷ μεταξὺ τῆς παρουσίας αὐτοῦ χρόνῳ, ὡς προέφην, γενήσεσθαι αἱρέσεις καὶ ψευδοπροφήτας ἐπὶ τῷ ὀνόματι αὐτοῦ προεμήνυσε, καὶ οὕτω φαίνεται ὄντα· πῶς ἔτι ἀμφιβάλλειν ἔστιν, ἔργῳ πεισθῆναι ὑμῶν ἐχόντων;
Ei de Iōannēs men proelēlythe boōn tois anthrōpois metanoein, kai Christos eti autou kathezomenou epi tou Iordanou potamou epelthōn epause te auton tou prophēteuein kai baptizein, kai euēngelizeto, kai autos legōn hoti engys estin hē basileia tōn ouranōn, kai hoti dei auton polla pathein apo tōn grammateōn kai pharisaiōn, kai staurōthēnai kai tę̄ tritę̄ hēmerą anastēnai, kai palin paragenēsesthai en Hierousalēm kai tote tois mathētais autou sympiein palin kai symphagein, kai en tǭ metaxy tēs parousias autou chronǭ, hōs proephēn, genēsesthai haireseis kai pseudoprophētas epi tǭ onomati autou proemēnyse, kai houtō phainetai onta; pōs eti amphiballein estin, ergǭ peisthēnai hymōn echontōn?
“But if John came first, crying to men to repent, and Christ, while John was still sitting by the river Jordan, came and put an end to his prophesying and baptizing, and preached the gospel, himself saying that the kingdom of heaven is at hand, and that he must suffer many things from the scribes and Pharisees, and be crucified and rise on the third day, and come again in Jerusalem, and then drink and eat again with his disciples; and foretold that in the time between his comings, as I said before, heresies and false prophets would arise in his name, and these things are plainly so: how can you still doubt, when you can be persuaded by the facts?
Matt 3:2 (allusion, high confidence) · Matt 4:17 (allusion, high confidence) · Matt 16:21 (allusion, high confidence) · Luke 9:22 (allusion, medium confidence) · Matt 26:29 (allusion, medium confidence) · Matt 24:11 (allusion, medium confidence)
Notes and citation
Summary: Christ's own predictions of his passion, return, and the rise of heresies have been fulfilled.
Topics: Christology, Heresy
Cite (SBL): Justin, Dial. 51.2 (Archambault 1:228–230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-51-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
51.3Archambault 1:230
Εἰρήκει δὲ περὶ τοῦ μηκέτι γενήσεσθαι ἐν τῷ γένει ὑμῶν προφήτην καὶ περὶ τοῦ ἐπιγνῶναι ὅτι ἡ πάλαι κηρυσσομένη ὑπὸ τοῦ θεοῦ καινὴ διαθήκη διαταχθήσεσθαι ἤδη τότε παρῆν, τουτέστιν αὐτὸς ὢν ὁ Χριστός, οὕτως· Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάννου τοῦ βαπτιστοῦ· ἐξ ὅτου ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν. Καὶ εἰ θέλετε δέξασθαι, αὐτός ἐστιν Ἡλίας ὁ μέλλων ἔρχεσθαι. Ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
Eirēkei de peri tou mēketi genēsesthai en tǭ genei hymōn prophētēn kai peri tou epignōnai hoti hē palai kēryssomenē hypo tou theou kainē diathēkē diatachthēsesthai ēdē tote parēn, toutestin autos ōn ho Christos, houtōs; Ho nomos kai hoi prophētai mechri Iōannou tou baptistou; ex hotou hē basileia tōn ouranōn biazetai, kai biastai harpazousin autēn. Kai ei thelete dexasthai, autos estin Hēlias ho mellōn erchesthai. Ho echōn ōta akouein akouetō.
“And he had spoken about there being no more prophets in your race, and about recognizing that the new covenant long proclaimed by God to be established was then already present, that is, that he himself was the Christ, thus: ‘The law and the prophets were until John the Baptist; from that time the kingdom of heaven suffers violence, and the violent take it by force. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear.’
Matt 11:12 (quotation, high confidence) · Matt 11:13 (quotation, high confidence) · Matt 11:14 (quotation, high confidence) · Matt 11:15 (quotation, high confidence) · Luke 16:16 (quotation, medium confidence)
Notes and citation
Summary: Jesus said the law and prophets lasted until John.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): καινή διαθήκη → καινὴ διαθήκη.
Cite (SBL): Justin, Dial. 51.3 (Archambault 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-51-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 52
52.1Archambault 1:230
Καὶ διὰ Ἰακὼβ δὲ τοῦ πατριάρχου προεφητεύθη ὅτι δύο τοῦ Χριστοῦ παρουσίαι ἔσονται, καὶ ὅτι ἐν τῇ πρώτῃ παθητὸς ἔσται, καὶ ὅτι μετὰ τὸ αὐτὸν ἐλθεῖν οὔτε προφήτης οὔτε βασιλεὺς ἐν τῷ γένει ὑμῶν, ἐπήνεγκα, καὶ ὅτι τὰ ἔθνη, πιστεύοντα ἐπὶ τὸν παθητὸν Χριστόν, πάλιν παραγενησόμενον προσδοκήσει. Ἐν παραβολῇ δὲ καὶ παρακεκαλυμμένως τὸ πνεῦμα τὸ ἅγιον διὰ τοῦτο αὐτὰ ἐλελαλήκει, ἔφην.
Kai dia Iakōb de tou patriarchou proephēteuthē hoti dyo tou Christou parousiai esontai, kai hoti en tę̄ prōtę̄ pathētos estai, kai hoti meta to auton elthein oute prophētēs oute basileus en tǭ genei hymōn, epēnenka, kai hoti ta ethnē, pisteuonta epi ton pathēton Christon, palin paragenēsomenon prosdokēsei. En parabolę̄ de kai parakekalymmenōs to pneuma to hagion dia touto auta elelalēkei, ephēn.
“And through Jacob the patriarch too it was prophesied that there would be two comings of Christ, and that in the first he would suffer, and that after he came there would be neither prophet nor king in your race,” I added, “and that the nations, believing in the suffering Christ, would expect him to come again. The Holy Spirit had spoken these things in a parable and in a veiled way for this reason,” I said.
Notes and citation
Summary: Jacob's blessing of Judah foretold Christ's two comings.
Topics: Christology
Cite (SBL): Justin, Dial. 52.1 (Archambault 1:230; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-52-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
52.2Archambault 1:230–232
Οὕτως δὲ εἰρηκέναι ἐπήνεγκα· Ἰούδα, ᾔνεσάν σε οἱ ἀδελφοί σου, αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου, προσκυνήσουσί σε οἱ υἱοὶ τοῦ πατρός σου. Σκύμνος λέοντος Ἰούδα· ἐκ βλαστοῦ, υἱέ μου, ἀνέβης. Ἀναπεσὼν ἐκοιμήθη ὡς λέων καὶ ὡς σκύμνος· τίς ἐγερεῖ αὐτόν; Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ· καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν, δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ. Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου, καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ ὡς γάλα.
Houtōs de eirēkenai epēnenka; Iouda, ę̄nesan se hoi adelphoi sou, hai cheires sou epi nōtou tōn echthrōn sou, proskynēsousi se hoi huioi tou patros sou. Skymnos leontos Iouda; ek blastou, huie mou, anebēs. Anapesōn ekoimēthē hōs leōn kai hōs skymnos; tis egerei auton? Ouk ekleipsei archōn ex Iouda kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ ta apokeimena autǭ; kai autos estai prosdokia ethnōn, desmeuōn pros ampelon ton pōlon autou kai tę̄ heliki ton pōlon tēs onou autou. Plynei en oinǭ tēn stolēn autou kai en haimati staphylēs tēn peribolēn autou. Charopoi hoi ophthalmoi autou apo oinou, kai leukoi hoi odontes autou hōs gala.
“I added that he had spoken thus: ‘Judah, your brothers have praised you; your hands are on the back of your enemies; the sons of your father shall worship you. A lion's whelp is Judah; from a shoot, my son, you have come up. He lay down and slept like a lion and like a lion's whelp; who shall rouse him? A ruler shall not fail from Judah, nor a leader from his thighs, until the things laid up for him come; and he shall be the expectation of the nations, binding his foal to the vine and the foal of his ass to the tendril of the vine. He shall wash his robe in wine and his garment in the blood of the grape. His eyes are bright with wine, and his teeth white as milk.’
Gen 49:8 (quotation, high confidence) · Gen 49:9 (quotation, high confidence) · Gen 49:10 (quotation, high confidence) · Gen 49:11 (quotation, high confidence) · Gen 49:12 (quotation, high confidence)
Notes and citation
Summary: Gen 49:8–12.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 52.2 (Archambault 1:230–232; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-52-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
52.3Archambault 1:232–234
Ὅτι οὖν οὐδέποτε ἐν τῷ γένει ὑμῶν ἐπαύσατο οὔτε προφήτης οὔτε ἄρχων, ἐξ ὅτου ἀρχὴν ἔλαβε, μέχρις οὗ οὗτος Ἰησοῦς Χριστὸς καὶ γέγονε καὶ ἔπαθεν, οὐδʼ ἀναισχύντως τολμήσετε εἰπεῖν ἢ ἀποδεῖξαι ἔχετε. Καὶ γὰρ Ἡρώδην, ἀφʼ οὗ ἔπαθεν, Ἀσκαλωνίτην γεγονέναι λέγοντες, ὅμως ἐν τῷ γένει ὑμῶν ὄντα λέγετε ἀρχιερέα, ὥστε, καὶ τότε ὄντος ὑμῖν κατὰ τὸν νόμον τοῦ Μωσέως καὶ προσφορὰς προσφέροντος καὶ τὰ ἄλλα νόμιμα φυλάσσοντος, καὶ προφητῶν κατὰ διαδοχὴν μέχρις Ἰωάννου γεγενημένων, ὡς καὶ ὅτε εἰς Βαβυλῶνα ἀπήχθη ὁ λαὸς ὑμῶν, πολεμηθείσης τῆς γῆς καὶ τῶν ἱερῶν σκευῶν ἀρθέντων, μὴ παύσασθαι ἐξ ὑμῶν προφήτην, ὃς κύριος καὶ ἡγούμενος καὶ ἄρχων τοῦ λαοῦ ὑμῶν ἦν. Τὸ γὰρ ἐν τοῖς προφήταις πνεῦμα καὶ τοὺς βασιλεῖς ὑμῖν ἔχριε καὶ καθίστα.
Hoti oun oudepote en tǭ genei hymōn epausato oute prophētēs oute archōn, ex hotou archēn elabe, mechris hou houtos Iēsous Christos kai gegone kai epathen, oudʼ anaischyntōs tolmēsete eipein ē apodeixai echete. Kai gar Hērōdēn, aphʼ hou epathen, Askalōnitēn gegonenai legontes, homōs en tǭ genei hymōn onta legete archierea, hōste, kai tote ontos hymin kata ton nomon tou Mōseōs kai prosphoras prospherontos kai ta alla nomima phylassontos, kai prophētōn kata diadochēn mechris Iōannou gegenēmenōn, hōs kai hote eis Babylōna apēchthē ho laos hymōn, polemētheisēs tēs gēs kai tōn hierōn skeuōn arthentōn, mē pausasthai ex hymōn prophētēn, hos kyrios kai hēgoumenos kai archōn tou laou hymōn ēn. To gar en tois prophētais pneuma kai tous basileis hymin echrie kai kathista.
“That, then, neither prophet nor ruler ever ceased in your race from the time it began until this Jesus Christ was born and suffered, you will not shamelessly dare to deny, nor can you prove otherwise. For even Herod, under whom he suffered, though you say he was an Ascalonite, you nevertheless say had a high priest in your race; so that even then you had one who offered offerings according to the law of Moses and kept the other observances, and prophets in succession until John; as even when your people were carried off to Babylon, when the land was warred against and the holy vessels taken away, a prophet did not cease from among you, who was lord and leader and ruler of your people. For the Spirit in the prophets both anointed and appointed your kings.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Rulers and prophets never failed in Israel until Christ came.
- The Greek of this sentence is confused, perhaps corrupt; the translation gives the general sense. “Ascalonite”: a tradition, also in Julius Africanus, that Herod's family came from Ascalon.
Cite (SBL): Justin, Dial. 52.3 (Archambault 1:232–234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-52-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
52.4Archambault 1:234
Μετὰ δὲ τὴν Ἰησοῦ τοῦ ἡμετέρου Χριστοῦ ἐν τῷ γένει ὑμῶν φανέρωσιν καὶ θάνατον οὐδαμοῦ προφήτης γέγονεν οὐδέ ἐστιν, ἀλλὰ καὶ τὸ εἶναι ὑμᾶς ὑπὸ ἴδιον βασιλέα ἐπαύσατο, καὶ προσέτι ἡ γῆ ὑμῶν ἠρημώθη καὶ ὡς ὀπωροφυλάκιον καταλέλειπται. Τὸ δὲ εἰπεῖν τὸν λόγον διὰ τοῦ Ἰακώβ· Καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν, συμβολικῶς δύο παρουσίας αὐτοῦ ἐσήμανε καὶ τὰ ἔθνη μέλλειν αὐτῷ πιστεύειν, ὅπερ ὀψέ ποτε πάρεστιν ἰδεῖν ὑμῖν· οἱ γὰρ ἀπὸ τῶν ἐθνῶν ἁπάντων διὰ τῆς πίστεως τῆς τοῦ Χριστοῦ θεοσεβεῖς καὶ δίκαιοι γενόμενοι, πάλιν παραγενησόμενον αὐτὸν προσδοκῶμεν.
Meta de tēn Iēsou tou hēmeterou Christou en tǭ genei hymōn phanerōsin kai thanaton oudamou prophētēs gegonen oude estin, alla kai to einai hymas hypo idion basilea epausato, kai proseti hē gē hymōn ērēmōthē kai hōs opōrophylakion kataleleiptai. To de eipein ton logon dia tou Iakōb; Kai autos estai prosdokia ethnōn, symbolikōs dyo parousias autou esēmane kai ta ethnē mellein autǭ pisteuein, hoper opse pote parestin idein hymin; hoi gar apo tōn ethnōn hapantōn dia tēs pisteōs tēs tou Christou theosebeis kai dikaioi genomenoi, palin paragenēsomenon auton prosdokōmen.
“But after the appearance and death of Jesus our Christ in your race, no prophet has arisen anywhere, nor does one exist; and moreover your being under your own king has ceased, and further your land has been laid waste and left like a lodge in a garden of cucumbers. And the word through Jacob, ‘And he shall be the expectation of the nations,’ symbolically signified his two comings, and that the nations would believe in him; which you can see at last. For we from all the nations, who have become pious and righteous through faith in Christ, expect him to come again.
Isa 1:8 (allusion, high confidence) · Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Since Christ, Israel has had neither prophet nor king; the Gentiles await his return.
Topics: Eschatology
Cite (SBL): Justin, Dial. 52.4 (Archambault 1:234; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/42-1/#p-52-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.