Dialogue with Trypho 53.1–59.3
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 53
53.1Archambault 1:234–236
Καὶ τὸ Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου καὶ τῶν ἔργων, τῶν ἐπὶ τῆς πρώτης αὐτοῦ παρουσίας γενομένων ὑπʼ αὐτοῦ, καὶ τῶν ἐθνῶν ὁμοίως, τῶν μελλόντων πιστεύειν αὐτῷ, προδήλωσις ἦν. Οὗτοι γὰρ ὡς πῶλος ἀσαγὴς καὶ ζυγὸν ἐπὶ αὐχένα μὴ ἔχων τὸν ἑαυτοῦ, μέχρις ὁ χριστὸς οὗτος ἐλθὼν διὰ τῶν μαθητῶν αὐτοῦ πέμψας ἐμαθήτευσεν αὐτούς, καὶ τὸν ζυγὸν τοῦ λόγου αὐτοῦ βαστάσαντες τὸν νῶτον ὑπέθηκαν πρὸς τὸ πάντα ὑπομένειν διὰ τὰ προσδοκώμενα καὶ ὑπʼ αὐτοῦ κατηγγελμένα ἀγαθά.
Kai to Desmeuōn pros ampelon ton pōlon autou kai tę̄ heliki ton pōlon tēs onou kai tōn ergōn, tōn epi tēs prōtēs autou parousias genomenōn hypʼ autou, kai tōn ethnōn homoiōs, tōn mellontōn pisteuein autǭ, prodēlōsis ēn. Houtoi gar hōs pōlos asagēs kai zygon epi auchena mē echōn ton heautou, mechris ho christos houtos elthōn dia tōn mathētōn autou pempsas emathēteusen autous, kai ton zygon tou logou autou bastasantes ton nōton hypethēkan pros to panta hypomenein dia ta prosdokōmena kai hypʼ autou katēngelmena agatha.
“And the words, ‘binding his foal to the vine and the foal of the ass to the tendril,’ were a foretelling both of the works done by him at his first coming, and likewise of the nations who would believe in him. For they were like an unsaddled foal, with no yoke on its neck, until this Christ came and, sending through his disciples, made them disciples; and bearing the yoke of his word, they put their backs to enduring all things for the sake of the good things expected and announced by him.
Gen 49:11 (quotation, high confidence) · Matt 11:29 (echo, medium confidence)
Notes and citation
Summary: The unsaddled foal signifies the Gentiles, who took up Christ's yoke.
Cite (SBL): Justin, Dial. 53.1 (Archambault 1:234–236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-53-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
53.2Archambault 1:236
Καὶ ὄνον δέ τινα ἀληθῶς σὺν πώλῳ αὐτῆς προσδεδεμένην ἔν τινι εἰσόδῳ κώμης Βηθφαγῆς λεγομένης, ὅτε ἔμελλεν εἰσέρχεσθαι εἰς τὰ Ἱεροσόλυμα ὁ κύριος ἡμῶν Ἰησοῦς Χριστός, ἐκέλευσε τοὺς μαθητὰς αὐτοῦ ἀγαγεῖν αὐτῷ, καὶ ἐπικαθίσας ἐπεισελήλυθεν εἰς τὰ Ἱεροσόλυμα· ὅπερ ὡς ἐπεπροφήτευτο διαρρήδην γενήσεσθαι ὑπὸ τοῦ Χριστοῦ, γενόμενον ὑπʼ αὐτοῦ καὶ γνωσθέν, τὸν Χριστὸν ὄντα αὐτὸν φανερὸν ἐποίει. Καί, τούτων ἁπάντων γενομένων καὶ ἀπὸ τῶν γραφῶν ἀποδεικνυμένων, ὑμεῖς ἔτι σκληροκάρδιοί ἐστε.
Kai onon de tina alēthōs syn pōlǭ autēs prosdedemenēn en tini eisodǭ kōmēs Bēthphagēs legomenēs, hote emellen eiserchesthai eis ta Hierosolyma ho kyrios hēmōn Iēsous Christos, ekeleuse tous mathētas autou agagein autǭ, kai epikathisas epeiselēlythen eis ta Hierosolyma; hoper hōs epeprophēteuto diarrēdēn genēsesthai hypo tou Christou, genomenon hypʼ autou kai gnōsthen, ton Christon onta auton phaneron epoiei. Kai, toutōn hapantōn genomenōn kai apo tōn graphōn apodeiknymenōn, hymeis eti sklērokardioi este.
“And indeed, when our Lord Jesus Christ was about to enter Jerusalem, he ordered his disciples to bring him an ass that was actually tied with its foal at an entrance to a village called Bethphage; and he sat on it and entered Jerusalem. And this, which had been expressly prophesied to be done by the Christ, when it was done by him and known, made it plain that he was the Christ. And though all these things have happened and are proved from the Scriptures, you are still hard of heart.
Matt 21:1 (allusion, high confidence) · Matt 21:2 (allusion, high confidence) · Matt 21:7 (allusion, high confidence)
Notes and citation
Summary: Christ's entry into Jerusalem on the ass fulfilled the prophecy.
Cite (SBL): Justin, Dial. 53.2 (Archambault 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-53-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
53.3Archambault 1:236
Προεφητεύθη δὲ ὑπὸ Ζαχαρίου, ἑνὸς τῶν δώδεκα, τοῦτο μέλλειν γίνεσθαι οὕτως· Χαῖρε σφόδρα, θύγατερ Σιών, ἀλάλαξον, κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἥξει σοι δίκαιος καὶ σώζων αὐτὸς καὶ πραὺς καὶ πτωχός, ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον ὄνου.
Proephēteuthē de hypo Zachariou, henos tōn dōdeka, touto mellein ginesthai houtōs; Chaire sphodra, thygater Siōn, alalaxon, kērysse, thygater Hierousalēm; idou ho basileus sou hēxei soi dikaios kai sōzōn autos kai praus kai ptōchos, epibebēkōs epi hypozygion kai pōlon onou.
“It was prophesied by Zechariah, one of the twelve, that this would happen, thus: ‘Rejoice greatly, daughter of Zion; shout, proclaim, daughter of Jerusalem: behold, your king comes to you, righteous and saving, meek and poor, mounted on a beast of burden and the foal of an ass.’
Zech 9:9 (quotation, high confidence) · Matt 21:5 (echo, medium confidence)
Notes and citation
Summary: Zech 9:9.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 53.3 (Archambault 1:236; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-53-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
53.4Archambault 1:236–238
Τὸ δὲ καὶ ὄνον ὑποζύγιον ἤδη μετὰ τοῦ πώλου αὐτῆς ὀνομάζειν τὸ προφητικὸν πνεῦμα μετὰ τοῦ πατριάρχου Ἰακὼβ ἐν τῇ κτήσει αὐτὸν ἔχειν, ἀλλὰ καὶ αὐτὸν τοῖς μαθηταῖς αὐτοῦ, ὡς προέφην, ἀμφότερα τὰ ζῶα κελεῦσαι ἀγαγεῖν, προαγγελία ἦν καὶ τοῖς ἀπὸ τῆς συναγωγῆς ὑμῶν ἅμα τοῖς ἀπὸ τῶν ἐθνῶν πιστεύειν ἐπʼ αὐτὸν μέλλουσιν. Ὡς γὰρ τῶν ἀπὸ τῶν ἐθνῶν σύμβολον ἦν ὁ ἀσαγὴς πῶλος, οὕτως καὶ τῶν ἀπὸ τοῦ ὑμετέρου λαοῦ ἡ ὑποσαγὴς ὄνος· τὸν γὰρ διὰ τῶν προφητῶν νόμον ἐπικείμενον ἔχετε.
To de kai onon hypozygion ēdē meta tou pōlou autēs onomazein to prophētikon pneuma meta tou patriarchou Iakōb en tę̄ ktēsei auton echein, alla kai auton tois mathētais autou, hōs proephēn, amphotera ta zōa keleusai agagein, proangelia ēn kai tois apo tēs synagōgēs hymōn hama tois apo tōn ethnōn pisteuein epʼ auton mellousin. Hōs gar tōn apo tōn ethnōn symbolon ēn ho asagēs pōlos, houtōs kai tōn apo tou hymeterou laou hē hyposagēs onos; ton gar dia tōn prophētōn nomon epikeimenon echete.
“And the prophetic Spirit's naming, together with the patriarch Jacob, the ass as a beast of burden already, with its foal, and his having it in his possession, and moreover his ordering his disciples, as I said before, to bring both animals, was a foretelling that those of your synagogue together with those of the nations would believe in him. For as the unsaddled foal was a symbol of those from the nations, so the saddled ass was of those from your people; for you have the law laid on you through the prophets.
Notes and citation
Summary: The ass and the foal signify Jewish and Gentile believers.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ὑποζύγιον ἣδη → ὑποζύγιον ἤδη.
Cite (SBL): Justin, Dial. 53.4 (Archambault 1:236–238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-53-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
53.5Archambault 1:238
Ἀλλὰ καὶ διὰ τοῦ προφήτου Ζαχαρίου, ὅτι παταχθήσεται αὐτὸς οὗτος ὁ Χριστὸς καὶ διασκορπισθήσονται οἱ μαθηταὶ αὐτοῦ, προεφητεύθη· ὅπερ καὶ γέγονε. Μετὰ γὰρ τὸ σταυρωθῆναι αὐτὸν οἱ σὺν αὐτῷ ὄντες μαθηταὶ αὐτοῦ διεσκεδάσθησαν, μέχρις ὅτου ἀνέστη ἐκ νεκρῶν καὶ πέπεικεν αὐτοὺς ὅτι οὕτως προεπεφήτευτο περὶ αὐτοῦ παθεῖν αὐτόν· καὶ οὕτω πεισθέντες καὶ εἰς τὴν πᾶσαν οἰκουμένην ἐξελθόντες ταῦτα ἐδίδαξαν.
Alla kai dia tou prophētou Zachariou, hoti patachthēsetai autos houtos ho Christos kai diaskorpisthēsontai hoi mathētai autou, proephēteuthē; hoper kai gegone. Meta gar to staurōthēnai auton hoi syn autǭ ontes mathētai autou dieskedasthēsan, mechris hotou anestē ek nekrōn kai pepeiken autous hoti houtōs proepephēteuto peri autou pathein auton; kai houtō peisthentes kai eis tēn pasan oikoumenēn exelthontes tauta edidaxan.
“And through the prophet Zechariah it was also prophesied that this very Christ would be struck and his disciples scattered; which also happened. For after he was crucified, his disciples who were with him were dispersed, until he rose from the dead and persuaded them that it had been prophesied of him that he would suffer so; and being so persuaded, they went out into all the world and taught these things.
Zech 13:7 (allusion, high confidence) · Matt 26:31 (echo, high confidence) · Luke 24:26 (echo, medium confidence)
Notes and citation
Summary: Zechariah foretold the scattering of the disciples.
Cite (SBL): Justin, Dial. 53.5 (Archambault 1:238; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-53-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
53.6Archambault 1:238–240
Ὅθεν καὶ ἡμεῖς βέβαιοι ἐν τῇ πίστει καὶ μαθητείᾳ αὐτοῦ ἐσμεν, ἐπειδὴ καὶ ἀπὸ τῶν προφητῶν καὶ ἀπὸ τῶν κατὰ τὴν οἰκουμένην εἰς ὄνομα τοῦ ἐσταυρωμένου ἐκείνου ὁρωμένων καὶ γενομένων θεοσεβῶν τὴν πειθὼ ἔχομεν. Ἔστι δὲ τὰ λεχθέντα ὑπὸ τοῦ Ζαχαρίου ταῦτα· Ῥομφαία, ἐξεγέρθητι ἐπὶ τὸν ποιμένα μου καὶ ἐπʼ ἄνδρα τοῦ λαοῦ μου, λέγει κύριος τῶν δυνάμεων· πάταξον τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα αὐτοῦ.
Hothen kai hēmeis bebaioi en tę̄ pistei kai mathēteią autou esmen, epeidē kai apo tōn prophētōn kai apo tōn kata tēn oikoumenēn eis onoma tou estaurōmenou ekeinou horōmenōn kai genomenōn theosebōn tēn peithō echomen. Esti de ta lechthenta hypo tou Zachariou tauta; Rhomphaia, exegerthēti epi ton poimena mou kai epʼ andra tou laou mou, legei kyrios tōn dynameōn; pataxon ton poimena, kai diaskorpisthēsontai ta probata autou.
“Hence we too are firm in the faith and discipleship of him, since we have our persuasion both from the prophets and from those who are seen throughout the world, and who have become pious in the name of that crucified one. And the words spoken by Zechariah are these: ‘Sword, awake against my shepherd and against the man of my people, says the Lord of hosts; strike the shepherd, and his sheep shall be scattered.’
Zech 13:7 (quotation, high confidence)
Notes and citation
Summary: Zech 13:7.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 53.6 (Archambault 1:238–240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-53-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 54
54.1Archambault 1:240
Καὶ τὸ ὑπὸ Μωσέως δὲ ἀνιστορημένον καὶ ὑπὸ τοῦ πατριάρχου Ἰακὼβ προπεφητευμένον, τὸ Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ, τὸ τῷ αἵματι αὐτοῦ ἀποπλύνειν μέλλειν τοὺς πιστεύοντας αὐτῷ, ἐδήλου. Στολὴν γὰρ αὐτοῦ ἐκάλεσε τὸ ἅγιον πνεῦμα τοὺς διʼ αὐτοῦ ἄφεσιν ἁμαρτιῶν λαβόντας, ἐν οἷς ἀεὶ δυνάμει μὲν πάρεστι, καὶ ἐναργῶς δὲ παρέσται ἐν τῇ δευτέρᾳ αὐτοῦ παρουσίᾳ.
Kai to hypo Mōseōs de anistorēmenon kai hypo tou patriarchou Iakōb propephēteumenon, to Plynei en oinǭ tēn stolēn autou kai en haimati staphylēs tēn peribolēn autou, to tǭ haimati autou apoplynein mellein tous pisteuontas autǭ, edēlou. Stolēn gar autou ekalese to hagion pneuma tous diʼ autou aphesin hamartiōn labontas, en hois aei dynamei men paresti, kai enargōs de parestai en tę̄ deuterą autou parousią.
“And what was recorded by Moses and prophesied by the patriarch Jacob, ‘He shall wash his robe in wine and his garment in the blood of the grape,’ signified that he would wash in his blood those who believe in him. For the Holy Spirit called his robe those who have received forgiveness of sins through him, in whom he is always present in power, and will be manifestly present at his second coming.
Gen 49:11 (quotation, high confidence) · Rev 7:14 (echo, medium confidence)
Notes and citation
Summary: Washing the robe in wine signifies Christ cleansing believers with his blood.
Notes on the original text
- Digital text corrected (damaged spot in the digital text; restored from Gen 49:11 as quoted in 52.2): καὶ (??)ν αἵματι → καὶ ἐν αἵματι.
Topics: Christology
Cite (SBL): Justin, Dial. 54.1 (Archambault 1:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-54-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
54.2Archambault 1:240
Τὸ δὲ αἷμα τῆς σταφυλῆς εἰπεῖν τὸν λόγον, διὰ τῆς τέχνης δεδήλωκεν ὅτι αἷμα μὲν ἔχει ὁ Χριστός, ἀλλʼ οὐκ ἐξ ἀνθρώπου σπέρματος, ἀλλʼ ἐκ τῆς τοῦ θεοῦ δυνάμεως. Ὃν γὰρ τρόπον τὸ τῆς ἀμπέλου αἷμα οὐκ ἄνθρωπος ἐγέννησεν ἀλλὰ θεός, οὕτως καὶ τὸ τοῦ Χριστοῦ αἷμα οὐκ ἐξ ἀνθρωπείου γένους ἔσεσθαι, ἀλλʼ ἐκ θεοῦ δυνάμεως προεμήνυσεν. Ἡ δὲ προφητεία αὕτη, ὦ ἄνδρες, ἣν ἔλεγον, ἀποδεικνύει ὅτι οὐκ ἔστιν ὁ Χριστὸς ἄνθρωπος ἐξ ἀνθρώπων, κατὰ τὸ κοινὸν τῶν ἀνθρώπων γεννηθείς.
To de haima tēs staphylēs eipein ton logon, dia tēs technēs dedēlōken hoti haima men echei ho Christos, allʼ ouk ex anthrōpou spermatos, allʼ ek tēs tou theou dynameōs. Hon gar tropon to tēs ampelou haima ouk anthrōpos egennēsen alla theos, houtōs kai to tou Christou haima ouk ex anthrōpeiou genous esesthai, allʼ ek theou dynameōs proemēnysen. Hē de prophēteia hautē, ō andres, hēn elegon, apodeiknyei hoti ouk estin ho Christos anthrōpos ex anthrōpōn, kata to koinon tōn anthrōpōn gennētheis.
“And the word's saying ‘the blood of the grape’ has skillfully shown that Christ has blood, but not from the seed of man, but from the power of God. For as it is not man but God who has begotten the blood of the vine, so it foretold that the blood of Christ would be not from human race but from the power of God. And this prophecy which I have quoted, sirs, proves that Christ is not man of men, born in the common way of men.”
Gen 49:11 (allusion, high confidence) · John 1:13 (echo, medium confidence)
Notes and citation
Summary: The “blood of the grape” shows that Christ's blood comes from God's power, not from human seed: he was born of a virgin.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ἐξ ἄνθρωπείου → ἐξ ἀνθρωπείου.
Topics: Christology
Cite (SBL): Justin, Dial. 54.2 (Archambault 1:240; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-54-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 55
55.1Archambault 1:240–242
Καὶ ὁ Τρύφων ἀπεκρίνατο· Μεμνησόμεθα καὶ ταύτης τῆς ἐξηγήσεώς σου, ἐὰν καὶ διʼ ἄλλων κρατύνῃς καὶ τοῦτο τὸ ἀπόρημα. Τανῦν δὲ ἤδη ἀναλαβὼν τὸν λόγον ἀπόδειξον ἡμῖν ὅτι ἕτερος θεὸς παρὰ τὸν ποιητὴν τῶν ὅλων ὑπὸ τοῦ προφητικοῦ πνεύματος ὡμολόγηται εἶναι, φυλαξάμενος λέγειν τὸν ἥλιον καὶ τὴν σελήνην, ἃ γέγραπται τοῖς ἔθνεσι συγκεχωρηκέναι τὸν θεὸν ὡς θεοὺς προσκυνεῖν· καὶ τούτῳ τῷ λόγῳ ὡς παραχρώμενοι προφῆται πολλάκις λέγουσιν ὅτι Ὁ θεός σου θεὸς τῶν θεῶν ἐστι καὶ κύριος τῶν κυρίων, προστιθέντες ὁ μέγας καὶ ἰσχυρὸς καὶ φοβερὸς πολλάκις.
Kai ho Tryphōn apekrinato; Memnēsometha kai tautēs tēs exēgēseōs sou, ean kai diʼ allōn kratynę̄s kai touto to aporēma. Tanyn de ēdē analabōn ton logon apodeixon hēmin hoti heteros theos para ton poiētēn tōn holōn hypo tou prophētikou pneumatos hōmologētai einai, phylaxamenos legein ton hēlion kai tēn selēnēn, ha gegraptai tois ethnesi synkechōrēkenai ton theon hōs theous proskynein; kai toutǭ tǭ logǭ hōs parachrōmenoi prophētai pollakis legousin hoti Ho theos sou theos tōn theōn esti kai kyrios tōn kyriōn, prostithentes ho megas kai ischyros kai phoberos pollakis.
And Trypho answered, “We will remember this interpretation of yours too, if you confirm this difficulty by other passages as well. But now take up the argument and prove to us that another God besides the Maker of all things is acknowledged by the prophetic Spirit, taking care not to speak of the sun and the moon, which it is written God allowed the nations to worship as gods; and the prophets often misuse this expression, saying, ‘Your God is God of gods and Lord of lords,’ often adding ‘the great and mighty and terrible.’
Deut 4:19 (allusion, high confidence) · Deut 10:17 (quotation, high confidence) · Ps 136:2 (135:2 LXX) (echo, medium confidence)
Notes and citation
Summary: Trypho asks for proof of “another God,” not merely the use of “gods” for idols.
Topics: Trinity
Cite (SBL): Justin, Dial. 55.1 (Archambault 1:240–242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-55-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
55.2Archambault 1:242
Οὐ γὰρ ὡς ὄντων θεῶν ταῦτα λέγεται, ἀλλʼ ὡς τοῦ λόγου διδάσκοντος ἡμᾶς ὅτι τῶν νομιζομένων θεῶν καὶ κυρίων ὁ τῷ ὄντι θεός, ὁ τὰ πάντα ποιήσας, κύριος μόνος ἐστίν. Ἵνα γὰρ καὶ τοῦτο ἐλέγξῃ τὸ ἅγιον πνεῦμα, διὰ τοῦ ἁγίου Δαυῒδ εἶπεν· Οἱ θεοὶ τῶν ἐθνῶν, νομιζόμενοι θεοί, εἴδωλα δαιμονίων εἰσίν, ἀλλʼ οὐ θεοί. Καὶ ἐπάγει κατάραν τοῖς ποιοῦσιν αὐτὰ καὶ προσκυνοῦσι.
Ou gar hōs ontōn theōn tauta legetai, allʼ hōs tou logou didaskontos hēmas hoti tōn nomizomenōn theōn kai kyriōn ho tǭ onti theos, ho ta panta poiēsas, kyrios monos estin. Hina gar kai touto elenxę̄ to hagion pneuma, dia tou hagiou Dauïd eipen; Hoi theoi tōn ethnōn, nomizomenoi theoi, eidōla daimoniōn eisin, allʼ ou theoi. Kai epagei kataran tois poiousin auta kai proskynousi.
“For these things are not said as though they were gods, but because the word teaches us that the true God, who made all things, is alone Lord over those who are thought to be gods and lords. For so that the Holy Spirit might also refute this, it said through holy David: ‘The gods of the nations, thought to be gods, are idols of demons, and not gods.’ And it brings a curse on those who make them and worship them.”
Ps 96:5 (95:5 LXX) (quotation, high confidence) · Ps 115:8 (113:16 LXX) (allusion, medium confidence)
Notes and citation
Summary: Other “gods” are idols of demons.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): Δαυῒδ εἷπεν → Δαυῒδ εἶπεν.
Cite (SBL): Justin, Dial. 55.2 (Archambault 1:242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-55-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
55.3Archambault 1:242–244
Κἀγώ· Οὐ ταύτας μὲν τὰς ἀποδείξεις ἔμελλον φέρειν, εἶπον, ὦ Τρύφων, διʼ ὧν καταδικάζεσθαι τοὺς ταῦτα καὶ τὰ τοιαῦτα προσκυνοῦντας ἐπίσταμαι, ἀλλὰ τοιαύτας πρὸς ἃς ἀντειπεῖν μὲν οὐδεὶς δυνήσεται. Ξέναι δέ σοι δόξουσιν εἶναι, καίπερ καθʼ ἡμέραν ἀναγινωσκόμεναι ὑφʼ ὑμῶν, ὡς καὶ ἐκ τούτου συνεῖναι ὑμᾶς ὅτι διὰ τὴν ὑμετέραν κακίαν ἀπέκρυψεν ὁ θεὸς ἀφʼ ὑμῶν τὸ δύνασθαι νοεῖν τὴν σοφίαν τὴν ἐν τοῖς λόγοις αὐτοῦ, πλήν τινων, οἷς κατὰ χάριν τῆς πολυσπλαγχνίας αὐτοῦ, ὡς ἔφη Ἡσαΐας, ἐγκατέλιπε σπέρμα εἰς σωτηρίαν, ἵνα μὴ ὡς Σοδομιτῶν καὶ Γομορραίων τέλεον καὶ τὸ ὑμέτερον γένος ἀπόληται. Προσέχετε τοιγαροῦν οἷσπερ μέλλω ἀναμιμνήσκειν ἀπὸ τῶν ἁγίων γραφῶν, οὐδὲ ἐξηγηθῆναι δεομένων ἀλλὰ μόνον ἀκουσθῆναι.
Kagō; Ou tautas men tas apodeixeis emellon pherein, eipon, ō Tryphōn, diʼ hōn katadikazesthai tous tauta kai ta toiauta proskynountas epistamai, alla toiautas pros has anteipein men oudeis dynēsetai. Xenai de soi doxousin einai, kaiper kathʼ hēmeran anaginōskomenai hyphʼ hymōn, hōs kai ek toutou syneinai hymas hoti dia tēn hymeteran kakian apekrypsen ho theos aphʼ hymōn to dynasthai noein tēn sophian tēn en tois logois autou, plēn tinōn, hois kata charin tēs polysplanchnias autou, hōs ephē Hēsaïas, enkatelipe sperma eis sōtērian, hina mē hōs Sodomitōn kai Gomorraiōn teleon kai to hymeteron genos apolētai. Prosechete toigaroun hoisper mellō anamimnēskein apo tōn hagiōn graphōn, oude exēgēthēnai deomenōn alla monon akousthēnai.
And I said, “I was not going to bring these proofs, Trypho, by which I know that those who worship these and such things are condemned, but such as no one will be able to contradict. They will seem strange to you, though they are read by you every day; so that from this too you may understand that because of your wickedness God has hidden from you the ability to understand the wisdom in his words, except for some, for whom, by the grace of his great compassion, as Isaiah said, he left a seed for salvation, so that your race too might not perish utterly like the Sodomites and Gomorrahites. Attend, then, to what I am about to recall from the holy Scriptures, which need no explanation but only to be heard.
Isa 1:9 (allusion, high confidence) · Rom 9:29 (echo, medium confidence)
Notes and citation
Summary: Justin will give unanswerable proofs from Scripture read daily by the Jews.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): πρὸς ἅς ἀντειπεῖν → πρὸς ἃς ἀντειπεῖν; τοιγαροῦν οἶσπερ → τοιγαροῦν οἷσπερ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 55.3 (Archambault 1:242–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-55-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 56
56.1Archambault 1:244–246
Μωσῆς οὖν, ὁ μακάριος καὶ πιστὸς θεράπων θεοῦ, μηνύων ὅτι ὁ ὀφθεὶς τῷ Ἀβραὰμ πρὸς τῇ δρυῒ τῇ Μαμβρῆ θεὸς σὺν τοῖς ἅμα αὐτῷ ἐπὶ τὴν Σοδόμων κρίσιν πεμφθεῖσι δύο ἀγγέλοις ὑπὸ ἄλλου, τοῦ ἐν τοῖς ὑπερουρανίοις ἀεὶ μένοντος καὶ οὐδενὶ ὀφθέντος ἢ ὁμιλήσαντος διʼ ἑαυτοῦ ποτε, ὃν ποιητὴν τῶν ὅλων καὶ πατέρα νοοῦμεν.
Mōsēs oun, ho makarios kai pistos therapōn theou, mēnyōn hoti ho ophtheis tǭ Abraam pros tę̄ dryï tę̄ Mambrē theos syn tois hama autǭ epi tēn Sodomōn krisin pemphtheisi dyo angelois hypo allou, tou en tois hyperouraniois aei menontos kai oudeni ophthentos ē homilēsantos diʼ heautou pote, hon poiētēn tōn holōn kai patera nooumen.
“Moses, then, the blessed and faithful servant of God, indicates that the God who appeared to Abraham at the oak of Mamre, together with the two angels sent with him for the judgment of Sodom, was sent by another, who always remains above the heavens and has never been seen by anyone or conversed with anyone himself, whom we understand to be the Maker of all things and Father.
Num 12:7 (allusion, medium confidence) · Gen 18:1 (allusion, high confidence) · John 1:18 (echo, medium confidence)
Notes and citation
Summary: Moses shows that the God who appeared to Abraham at Mamre was sent by another, the unseen Father.
- The start of Justin's long argument (ch. 56–62) that the God who appeared in the Old Testament theophanies is the Son, “another God” distinct in number from the Father.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 56.1 (Archambault 1:244–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.2Archambault 1:246–248
Οὕτω γάρ φησιν· Ὤφθη δὲ αὐτῷ ὁ θεὸς πρὸς τῇ δρυῒ τῇ Μαμβρῆ, καθημένου αὐτοῦ ἐπὶ τῇ θύρᾳ τῆς σκηνῆς μεσημβρίας. Ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς εἶδε, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ. Καὶ ἰδὼν συνέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ, καὶ προσεκύνησεν ἐπὶ τὴν γῆν, καὶ εἶπε· καὶ τὰ λοιπὰ μέχρι τοῦ· Ὤρθρισε δὲ Ἀβραὰμ τὸ πρωῒ εἰς τὸν τόπον οὗ εἱστήκει ἔναντι κυρίου, καὶ ἐπέβλεψεν ἐπὶ πρόσωπον Σοδόμων καὶ Γομόρρας καὶ ἐπὶ πρόσωπον τῆς γῆς τῆς περιχώρου, καὶ εἶδε, καὶ ἰδοὺ ἀνέβαινε φλὸξ ἐκ τῆς γῆς ὡσεὶ ἀτμὶς καμίνου. Καὶ παυσάμενος λοιπὸν τοῦ λέγειν, ἐπυθόμην αὐτῶν εἰ ἐνενοήκεισαν τὰ εἰρημένα.
Houtō gar phēsin; Ōphthē de autǭ ho theos pros tę̄ dryï tę̄ Mambrē, kathēmenou autou epi tę̄ thyrą tēs skēnēs mesēmbrias. Anablepsas de tois ophthalmois eide, kai idou treis andres heistēkeisan epanō autou. Kai idōn synedramen eis synantēsin autois apo tēs thyras tēs skēnēs autou, kai prosekynēsen epi tēn gēn, kai eipe; kai ta loipa mechri tou; Ōrthrise de Abraam to prōï eis ton topon hou heistēkei enanti kyriou, kai epeblepsen epi prosōpon Sodomōn kai Gomorras kai epi prosōpon tēs gēs tēs perichōrou, kai eide, kai idou anebaine phlox ek tēs gēs hōsei atmis kaminou. Kai pausamenos loipon tou legein, epythomēn autōn ei enenoēkeisan ta eirēmena.
“For he says thus: ‘And God appeared to him at the oak of Mamre, as he sat at the door of his tent at noon. And he lifted up his eyes and saw, and behold, three men stood over against him. And when he saw them, he ran to meet them from the door of his tent, and bowed down to the ground, and said’; and the rest, until: ‘And Abraham rose early in the morning to the place where he had stood before the Lord, and he looked toward Sodom and Gomorrah and toward the land of the region, and saw, and behold, a flame went up from the earth like the smoke of a furnace.’” And when I had stopped speaking, I asked them whether they had understood what was said.
Gen 18:1 (quotation, high confidence) · Gen 18:2 (quotation, high confidence) · Gen 19:27 (quotation, high confidence) · Gen 19:28 (quotation, high confidence)
Notes and citation
Summary: Gen 18:1–2 and 19:27–28.
Notes on the original text
- Digital text corrected (damaged spot in the digital text; restored from Gen 18:2; digitization slip against Archambault's printed text (wrong accent); digitization slips against Archambault's printed text (accents and breathings)): ε(??)τήκεισαν → εἱστήκεισαν; εἰς τόν τόπον οὖ εἰστήκει → εἰς τὸν τόπον οὗ εἱστήκει; λοιπὸν τοὺ λέγειν → λοιπὸν τοῦ λέγειν.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.2 (Archambault 1:246–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.3Archambault 1:248
Οἱ δὲ ἔφασαν νενοηκέναι μέν, μηδὲν δὲ ἔχειν εἰς ἀπόδειξιν τοὺς λελεγμένους λόγους ὅτι θεὸς ἢ κύριος ἄλλος τίς ἐστιν ἢ λέλεκται ὑπὸ τοῦ ἁγίου πνεύματος παρὰ τὸν ποιητὴν τῶν ὅλων.
Hoi de ephasan nenoēkenai men, mēden de echein eis apodeixin tous lelegmenous logous hoti theos ē kyrios allos tis estin ē lelektai hypo tou hagiou pneumatos para ton poiētēn tōn holōn.
And they said they had understood, but that the words quoted had nothing to prove that there is, or is said by the Holy Spirit to be, another God or Lord besides the Maker of all things.
Notes and citation
Summary: They see no proof of another God in the passage.
Cite (SBL): Justin, Dial. 56.3 (Archambault 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.4Archambault 1:248
Κἀγὼ πάλιν· Ἃ λέγω πειράσομαι ὑμᾶς πεῖσαι, νοήσαντας τὰς γραφάς, ὅτι ἐστὶ καὶ λέγεται θεὸς καὶ κύριος ἕτερος ὑπὸ τὸν ποιητὴν τῶν ὅλων, ὃς καὶ ἄγγελος καλεῖται, διὰ τὸ ἀγγέλλειν τοῖς ἀνθρώποις ὅσαπερ βούλεται αὐτοῖς ἀγγεῖλαι ὁ τῶν ὅλων ποιητής, ὑπὲρ ὃν ἄλλος θεὸς οὐκ ἔστι. Καὶ ἀνιστορῶν πάλιν τὰ προλεχθέντα ἐπυθόμην τοῦ Τρύφωνος· Δοκεῖ σοι ὀφθῆναι ὑπὸ τὴν δρῦν τὴν Μαμβρῆ ὁ θεὸς τῷ Ἀβραάμ, ὡς ὁ λόγος λέγει; Κἀκεῖνος· Μάλιστα.
Kagō palin; Ha legō peirasomai hymas peisai, noēsantas tas graphas, hoti esti kai legetai theos kai kyrios heteros hypo ton poiētēn tōn holōn, hos kai angelos kaleitai, dia to angellein tois anthrōpois hosaper bouletai autois angeilai ho tōn holōn poiētēs, hyper hon allos theos ouk esti. Kai anistorōn palin ta prolechthenta epythomēn tou Tryphōnos; Dokei soi ophthēnai hypo tēn dryn tēn Mambrē ho theos tǭ Abraam, hōs ho logos legei? Kakeinos; Malista.
And I said again, “I will try to persuade you, when you have understood the Scriptures, of what I say: that there is, and is said to be, another God and Lord under the Maker of all things, who is also called Angel, because he announces to men whatever the Maker of all things, above whom there is no other God, wishes to announce to them.” And recalling again what had been said before, I asked Trypho, “Do you think that God appeared to Abraham under the oak of Mamre, as the word says?” And he said, “Certainly.”
Notes and citation
Summary: Justin will prove there is another God and Lord, under the Creator, called Angel because he announces the Father's will.
- “Under” (ὑπό) the Maker of all things: Justin's subordinationist language, common before Nicaea.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 56.4 (Archambault 1:248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.5Archambault 1:248–250
Καὶ εἷς, ἔφην, ἐκείνων ἦν τῶν τριῶν, οὓς ἄνδρας ἑωρᾶσθαι τῷ Ἀβραὰμ τὸ ἅγιον προφητικὸν πνεῦμα λέγει; Κἀκεῖνος· Οὔ· ἀλλὰ ὦπτο μὲν αὐτῷ ὁ θεὸς πρὸ τῆς τῶν τριῶν ὀπτασίας· εἶτα οἱ τρεῖς ἐκεῖνοι, οὓς ἄνδρας ὁ λόγος ὀνομάζει, ἄγγελοι ἦσαν, δύο μὲν αὐτῶν πεμφθέντες ἐπὶ τὴν Σοδόμων ἀπώλειαν, εἷς δὲ εὐαγγελιζόμενος τῇ Σάρρᾳ ὅτι τέκνον ἔξει, ἐφʼ ᾧ ἐπέπεμπτο, καὶ ἀπαρτίσας ἀπήλλακτο.
Kai heis, ephēn, ekeinōn ēn tōn triōn, hous andras heōrasthai tǭ Abraam to hagion prophētikon pneuma legei? Kakeinos; Ou; alla ōpto men autǭ ho theos pro tēs tōn triōn optasias; eita hoi treis ekeinoi, hous andras ho logos onomazei, angeloi ēsan, dyo men autōn pemphthentes epi tēn Sodomōn apōleian, heis de euangelizomenos tę̄ Sarrą hoti teknon exei, ephʼ hǭ epepempto, kai apartisas apēllakto.
“And was he one of those three,” I said, “whom the holy prophetic Spirit says Abraham saw as men?” And he said, “No; but God had appeared to him before the vision of the three; then those three, whom the word calls men, were angels, two of them sent to destroy Sodom, and one to bring the good news to Sarah that she would have a child; and when he had accomplished that for which he had been sent, he departed.”
Notes and citation
Summary: Trypho holds that God appeared first, and the three men were angels.
Cite (SBL): Justin, Dial. 56.5 (Archambault 1:248–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.6Archambault 1:250
Πῶς οὖν, εἶπον, ὁ εἷς τῶν τριῶν γενόμενος ἐν τῇ σκηνῇ, ὁ καὶ εἰπών· Εἰς ὥρας ἀνακάμψω πρός σε, καὶ τῇ Σάρρᾳ υἱὸς γενήσεται, φαίνεται ἐπανελθὼν γενομένου τῇ Σάρρᾳ υἱοῦ, καὶ θεὸν αὐτὸν ὄντα ὁ προφητικὸς λόγος κἀκεῖ σημαίνει; Ἵνα δὲ φανερὸν ὑμῖν γένηται ὃ λέγω, ἀκούσατε τῶν ὑπὸ Μωσέως διαρρήδην εἰρημένων.
Pōs oun, eipon, ho heis tōn triōn genomenos en tę̄ skēnę̄, ho kai eipōn; Eis hōras anakampsō pros se, kai tę̄ Sarrą huios genēsetai, phainetai epanelthōn genomenou tę̄ Sarrą huiou, kai theon auton onta ho prophētikos logos kakei sēmainei? Hina de phaneron hymin genētai ho legō, akousate tōn hypo Mōseōs diarrēdēn eirēmenōn.
“How then,” I said, “does the one of the three who was in the tent, who also said, ‘At this season I will return to you, and Sarah shall have a son,’ appear to have returned when a son had been born to Sarah, and there too the prophetic word indicates that he is God? And so that what I say may become plain to you, hear what was expressly said by Moses.
Gen 18:10 (quotation, high confidence)
Notes and citation
Summary: The one who promised to return did return, and is called God.
Cite (SBL): Justin, Dial. 56.6 (Archambault 1:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.7Archambault 1:250
Ἔστι δὲ ταῦτα· Ἰδοῦσα δὲ Σάρρα τὸν υἱὸν Ἄγαρ, τῆς παιδίσκης τῆς Αἰγυπτίας, ὃς ἐγένετο τῷ Ἀβραάμ, παίζοντα μετὰ Ἰσαάκ, τοῦ υἱοῦ αὐτῆς, εἶπε τῷ Ἀβραάμ· Ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. Σκληρὸν δὲ ἐφάνη τὸ ῥῆμα σφόδρα ἐναντίον Ἀβραὰμ περὶ τοῦ υἱοῦ αὐτοῦ. Εἶπε δὲ ὁ θεὸς τῷ Ἀβραάμ· Μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης· πάντα ὅσα ἂν εἴπῃ σοι Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα.
Esti de tauta; Idousa de Sarra ton huion Agar, tēs paidiskēs tēs Aigyptias, hos egeneto tǭ Abraam, paizonta meta Isaak, tou huiou autēs, eipe tǭ Abraam; Ekbale tēn paidiskēn tautēn kai ton huion autēs; ou gar klēronomēsei ho huios tēs paidiskēs tautēs meta tou huiou mou Isaak. Sklēron de ephanē to rhēma sphodra enantion Abraam peri tou huiou autou. Eipe de ho theos tǭ Abraam; Mē sklēron estō enantion sou peri tou paidiou kai peri tēs paidiskēs; panta hosa an eipę̄ soi Sarra, akoue tēs phōnēs autēs, hoti en Isaak klēthēsetai soi sperma.
“It is this: ‘And Sarah saw the son of Hagar the Egyptian maidservant, whom she had borne to Abraham, playing with Isaac her son, and she said to Abraham: Cast out this maidservant and her son; for the son of this maidservant shall not inherit with my son Isaac. And the word seemed very hard in the eyes of Abraham because of his son. But God said to Abraham: Let it not be hard in your eyes because of the child and the maidservant; in all that Sarah says to you, listen to her voice, for in Isaac shall your seed be called.’
Gen 21:9 (quotation, high confidence) · Gen 21:10 (quotation, high confidence) · Gen 21:11 (quotation, high confidence) · Gen 21:12 (quotation, high confidence)
Notes and citation
Summary: Gen 21:9–12.
Notes on the original text
- Digital text corrected (stray full stop in the digital text): τῷ Ἀβραάμ., παίζοντα → τῷ Ἀβραάμ, παίζοντα.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.7 (Archambault 1:250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.8Archambault 1:250–252
Νενοήκατε οὖν ὅτι ὁ εἰπὼν τότε ὑπὸ τὴν δρῦν ἐπαναστρέψαι, ὡς προηπίστατο ἀναγκαῖον εἶναι τῷ Ἀβραὰμ συμβουλεῦσαι ἅπερ ἐβούλετο αὐτὸν Σάρρα, ἐπανελήλυθεν, ὡς γέγραπται, καὶ θεός ἐστιν, ὡς οἱ λόγοι σημαίνουσιν οὕτως εἰρημένοι· Εἶπε δὲ ὁ θεὸς τῷ Ἀβραάμ· Μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης; ἐπυνθανόμην.
Nenoēkate oun hoti ho eipōn tote hypo tēn dryn epanastrepsai, hōs proēpistato anankaion einai tǭ Abraam symbouleusai haper ebouleto auton Sarra, epanelēlythen, hōs gegraptai, kai theos estin, hōs hoi logoi sēmainousin houtōs eirēmenoi; Eipe de ho theos tǭ Abraam; Mē sklēron estō enantion sou peri tou paidiou kai peri tēs paidiskēs? epynthanomēn.
“Have you understood, then, that he who said then under the oak that he would return, since he foreknew that it would be necessary to counsel Abraham to do what Sarah wished him, did return, as it is written, and is God, as the words indicate, spoken thus: ‘And God said to Abraham: Let it not be hard in your eyes because of the child and the maidservant’?” I asked.
Notes and citation
Summary: The one who returned is called God.
Topics: Christology
Cite (SBL): Justin, Dial. 56.8 (Archambault 1:250–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.9Archambault 1:252
Καὶ ὁ Τρύφων ἔφη· Μάλιστα· οὐκ ἐκ τούτου δὲ ἀπέδειξας ὅτι ἄλλος ἐστὶν ὁ θεὸς παρὰ τοῦτον τὸν ὀφθέντα τῷ Ἀβραάμ, ὃς καὶ τοῖς ἄλλοις πατριάρχαις καὶ προφήταις ὦπτο, ἀλλʼ ἡμᾶς ἀπέδειξας οὐκ ὀρθῶς νενοηκότας ὅτι οἱ τρεῖς, οἱ ἐν τῇ σκηνῇ παρὰ τῷ Ἀβραὰμ γενόμενοι, ὅλοι ἄγγελοι ἦσαν.
Kai ho Tryphōn ephē; Malista; ouk ek toutou de apedeixas hoti allos estin ho theos para touton ton ophthenta tǭ Abraam, hos kai tois allois patriarchais kai prophētais ōpto, allʼ hēmas apedeixas ouk orthōs nenoēkotas hoti hoi treis, hoi en tę̄ skēnę̄ para tǭ Abraam genomenoi, holoi angeloi ēsan.
And Trypho said, “Certainly; but you have not proved from this that there is another God besides this one who appeared to Abraham, who also appeared to the other patriarchs and prophets; but you have proved that we did not understand rightly in thinking that the three who were in the tent with Abraham were all angels.”
Notes and citation
Summary: Trypho concedes only that not all three were angels.
Notes on the original text
- Digital text corrected (digitization slip (dropped letter); stray full stop and wrong accent in the digital text): τῷ Ἀβραάμ., ὅς καὶ → τῷ Ἀβραάμ, ὃς καὶ; παρὰ τῷ Ἀβαὰμ → παρὰ τῷ Ἀβραὰμ.
Cite (SBL): Justin, Dial. 56.9 (Archambault 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-9).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.10Archambault 1:252
Καὶ πάλιν ἐγώ· Εἰ οὖν καὶ ἀπὸ τῶν γραφῶν μὴ εἶχον ἀποδεῖξαι ὑμῖν ὅτι εἷς τῶν τριῶν ἐκείνων καὶ ὁ θεός ἐστι καὶ ἄγγελος καλεῖται, ἐκ τοῦ ἀγγέλλειν, ὡς προέφην, οἷσπερ βούλεται τὰ παρʼ αὐτοῦ ὁ τῶν ὅλων ποιητὴς θεός, τὸν ἐπὶ τῆς γῆς ἐν ἰδέᾳ ἀνδρὸς ὁμοίως τοῖς σὺν αὐτῷ παραγενομένοις δυσὶν ἀγγέλοις φαινόμενον τῷ Ἀβραάμ, τοῦτον τὸν καὶ πρὸ ποιήσεως κόσμου ὄντα θεόν, τοῦτον νοεῖν ὑμᾶς εὔλογον ἦν, ὅπερ τὸ πᾶν ἔθνος ὑμῶν νοεῖ. Καὶ πάνυ, ἔφη· οὕτως γὰρ καὶ μέχρι τοῦ δεῦρο εἴχομεν.
Kai palin egō; Ei oun kai apo tōn graphōn mē eichon apodeixai hymin hoti heis tōn triōn ekeinōn kai ho theos esti kai angelos kaleitai, ek tou angellein, hōs proephēn, hoisper bouletai ta parʼ autou ho tōn holōn poiētēs theos, ton epi tēs gēs en ideą andros homoiōs tois syn autǭ paragenomenois dysin angelois phainomenon tǭ Abraam, touton ton kai pro poiēseōs kosmou onta theon, touton noein hymas eulogon ēn, hoper to pan ethnos hymōn noei. Kai pany, ephē; houtōs gar kai mechri tou deuro eichomen.
And I again said, “If, then, I could not prove to you from the Scriptures that one of those three is both God and is called Angel, because, as I said before, he announces the things from God, the Maker of all, to whomever God wishes, it would be reasonable for you to understand that the one who appeared on earth in the form of a man to Abraham, together with the two angels who came with him, is the one who was God even before the making of the world, as your whole nation understands.” “Certainly,” he said; “for so we have held until now.”
Notes and citation
Summary: The Jews hold that the one who appeared to Abraham was God himself.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing); stray full stop and a digitization slip (wrong letter) in the digital text): ὅτι εἶς τῶν τριῶν → ὅτι εἷς τῶν τριῶν; τῷ Ἀβραάμ., τοῦτου τὸν → τῷ Ἀβραάμ, τοῦτον τὸν.
Cite (SBL): Justin, Dial. 56.10 (Archambault 1:252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-10).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.11Archambault 1:252–254
Κἀγὼ πάλιν εἶπον· Ἐπὶ τὰς γραφὰς ἐπανελθὼν πειράσομαι πεῖσαι ὑμᾶς ὅτι οὗτος ὅ τε τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ καὶ τῷ Μωσεῖ ὦφθαι λεγόμενος καὶ γεγραμμένος θεὸς ἕτερός ἐστι τοῦ τὰ πάντα ποιήσαντος θεοῦ, ἀριθμῷ λέγω ἀλλὰ οὐ γνώμῃ· οὐδὲν γὰρ φημι αὐτὸν πεπραχέναι ποτὲ ἢ ὡμιληκέναι ἢ ἅπερ αὐτὸν ὁ τὸν κόσμον πονήσας, ὑπὲρ ὃν ἄλλος οὐκ ἔστι θεός, βεβούληται καὶ πρᾶξαι καὶ ὁμιλῆσαι.
Kagō palin eipon; Epi tas graphas epanelthōn peirasomai peisai hymas hoti houtos ho te tǭ Abraam kai tǭ Iakōb kai tǭ Mōsei ōphthai legomenos kai gegrammenos theos heteros esti tou ta panta poiēsantos theou, arithmǭ legō alla ou gnōmę̄; ouden gar phēmi auton peprachenai pote ē hōmilēkenai ē haper auton ho ton kosmon ponēsas, hyper hon allos ouk esti theos, beboulētai kai praxai kai homilēsai.
And I said again, “Going back to the Scriptures, I will try to persuade you that this one who is said and written to have appeared to Abraham and to Jacob and to Moses, and is called God, is other than the God who made all things, other, I mean, in number, but not in will. For I say that he has never done or spoken anything except what the one who made the world, above whom there is no other God, has willed him both to do and to speak.”
Notes and citation
Summary: The God who appeared to the patriarchs is distinct from the Father in number, but not in will.
- “Other in number, but not in will” (ἀριθμῷ … ἀλλὰ οὐ γνώμῃ): a famous formula, an early attempt to express the distinction of the Son from the Father while affirming their unity.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Κἀγώ πάλιν → Κἀγὼ πάλιν; τὰς γραφάς ἐπανελθὼν → τὰς γραφὰς ἐπανελθὼν; θεὸς ἒτερός → θεὸς ἕτερός; ὑπὲρ ὅν ἄλλος → ὑπὲρ ὃν ἄλλος.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 56.11 (Archambault 1:252–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-11).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.12Archambault 1:254
Καὶ ὁ Τρύφων· Ὅτι οὖν καὶ ἔστιν ἀπόδειξον ἤδη, ἵνα καὶ τούτῳ συνθώμεθα· οὐ γὰρ παρὰ γνώμην τοῦ ποιητοῦ τῶν ὅλων φάσκειν τι ἢ πεποιηκέναι αὐτὸν ἢ λελαληκέναι λέγειν σε ὑπολαμβάνομεν. Κἀγὼ εἶπον· Ἡ γραφὴ οὖν ἡ προλελεγμένη παρʼ ἐμοῦ τοῦτο φανερὸν ὑμῖν ποιήσει. Ἔστι δὲ ταῦτα· Ὁ ἥλιος ἐξῆλθεν ἐπὶ τὴν γῆν, καὶ Λὼτ εἰσῆλθεν εἰς Σηγώρ. Καὶ ὁ κύριος ἔβρεξεν ἐπὶ Σόδομα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ, καὶ κατέστρεψε τὰς πόλεις ταύτας καὶ πᾶσαν τὴν περίοικον.
Kai ho Tryphōn; Hoti oun kai estin apodeixon ēdē, hina kai toutǭ synthōmetha; ou gar para gnōmēn tou poiētou tōn holōn phaskein ti ē pepoiēkenai auton ē lelalēkenai legein se hypolambanomen. Kagō eipon; Hē graphē oun hē prolelegmenē parʼ emou touto phaneron hymin poiēsei. Esti de tauta; Ho hēlios exēlthen epi tēn gēn, kai Lōt eisēlthen eis Sēgōr. Kai ho kyrios ebrexen epi Sodoma theion kai pyr para kyriou ek tou ouranou, kai katestrepse tas poleis tautas kai pasan tēn perioikon.
And Trypho said, “Prove now that he exists, so that we may agree to this too; for we do not suppose that you say he said or did anything contrary to the will of the Maker of all.” And I said, “The Scripture already quoted by me will make this plain to you. It is this: ‘The sun rose over the earth, and Lot entered Zoar. And the Lord rained on Sodom brimstone and fire from the Lord out of heaven, and overthrew these cities and all the region around.’”
Gen 19:23 (quotation, high confidence) · Gen 19:24 (quotation, high confidence) · Gen 19:25 (quotation, high confidence)
Notes and citation
Summary: Gen 19:23–25: “the Lord rained … from the Lord.”
- “The Lord rained … from the Lord” became a standard early Christian proof of two divine persons.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (missing breathing)): Ο ἥλιος ἐξῆλθεν → Ὁ ἥλιος ἐξῆλθεν.
Topics: Trinity
Cite (SBL): Justin, Dial. 56.12 (Archambault 1:254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-12).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.13Archambault 1:254–256
Καὶ ὁ τέταρτος τῶν σὺν Τρύφωνι παραμεινάντων ἔφη· Ὃν οὖν ὁ λόγος διὰ Μωσέως τῶν δύο ἀγγέλων κατελθόντων εἰς Σόδομα καὶ κύριον ἕνα ὠνόμασε, παρὰ τοῦτον καὶ τὸν θεὸν αὐτὸν τὸν ὀφθέντα τῷ Ἀβραὰμ λέγειν ἀνάγκη.
Kai ho tetartos tōn syn Tryphōni parameinantōn ephē; Hon oun ho logos dia Mōseōs tōn dyo angelōn katelthontōn eis Sodoma kai kyrion hena ōnomase, para touton kai ton theon auton ton ophthenta tǭ Abraam legein anankē.
And the fourth of those who had stayed with Trypho said, “It is necessary, then, to say that besides the one of the two angels who went down to Sodom whom the word through Moses named Lord, there is also God himself, who appeared to Abraham.”
Notes and citation
Summary: One of Trypho's companions suggests the Lord in Sodom was one of the angels.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slips against Archambault's printed text (wrong letter; wrong breathing)): Ὅν οὖν ὁ λόγος → Ὃν οὖν ὁ λόγος; καὶ κόριον ἔνα → καὶ κύριον ἕνα.
Cite (SBL): Justin, Dial. 56.13 (Archambault 1:254–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-13).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.14Archambault 1:256
Οὐ διὰ τοῦτο, ἔφην, μόνον, ὅπερ ἦν, ἐκ παντὸς τρόπου ὁμολογεῖν ἔδει ὅτι καὶ παρὰ τὸν νοούμενον ποιητὴν τῶν ὅλων ἄλλος τις κυριολογεῖται ὑπὸ τοῦ ἁγίου πνεύματος· οὐ μόνον δὲ διὰ Μωσέως, ἀλλὰ καὶ διὰ Δαυΐδ. Καὶ γὰρ καὶ διʼ ἐκείνου εἴρηται· Λέγει ὁ κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, ὡς προείρηκα. Καὶ πάλιν ἐν ἄλλοις λόγοις· Ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε, ὁ θεός, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.
Ou dia touto, ephēn, monon, hoper ēn, ek pantos tropou homologein edei hoti kai para ton nooumenon poiētēn tōn holōn allos tis kyriologeitai hypo tou hagiou pneumatos; ou monon de dia Mōseōs, alla kai dia Dauïd. Kai gar kai diʼ ekeinou eirētai; Legei ho kyrios tǭ kyriǭ mou; Kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou, hōs proeirēka. Kai palin en allois logois; Ho thronos sou, ho theos, eis ton aiōna tou aiōnos; rhabdos euthytētos hē rhabdos tēs basileias sou. Ēgapēsas dikaiosynēn kai emisēsas anomian; dia touto echrise se, ho theos, ho theos sou elaion agalliaseōs para tous metochous sou.
“Not only for this reason,” I said, “which was so, must one admit in every way that besides the one understood as the Maker of all things, another is called Lord by the Holy Spirit; and not only through Moses, but also through David. For through him too it was said: ‘The Lord says to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet,’ as I said before. And again in other words: ‘Your throne, O God, is forever and ever; the scepter of your kingdom is a scepter of uprightness. You have loved righteousness and hated lawlessness; therefore God, your God, has anointed you with the oil of gladness above your companions.’
Ps 110:1 (109:1 LXX) (quotation, high confidence) · Ps 45:6 (44:7 LXX) (quotation, high confidence) · Ps 45:7 (44:8 LXX) (quotation, high confidence)
Notes and citation
Summary: David too calls another “Lord” and “God” besides the Father.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 56.14 (Archambault 1:256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-14).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.15Archambault 1:256–258
Εἰ οὖν καὶ ἄλλον τινὰ θεολογεῖν καὶ κυριολογεῖν τὸ πνεῦμα τὸ ἅγιόν φατε ὑμεῖς παρὰ τὸν πατέρα τῶν ὅλων καὶ τὸν Χριστὸν αὐτοῦ, ἀποκρίνασθέ μοι, ἐμοῦ ἀποδεῖξαι ὑμῖν ὑπισχνουμένου ἀπʼ αὐτῶν τῶν γραφῶν ὅτι οὐχ εἶς τῶν δύο ἀγγέλων τῶν κατελθόντων εἰς Σόδομά ἐστιν ὃν ἔφη ἡ γραφὴ κύριον, ἀλλʼ ἐκεῖνον τὸν σὺν αὐτοῖς καὶ θεὸν λεγόμενον ὀφθέντα τῷ Ἀβραάμ.
Ei oun kai allon tina theologein kai kyriologein to pneuma to hagion phate hymeis para ton patera tōn holōn kai ton Christon autou, apokrinasthe moi, emou apodeixai hymin hypischnoumenou apʼ autōn tōn graphōn hoti ouch eis tōn dyo angelōn tōn katelthontōn eis Sodoma estin hon ephē hē graphē kyrion, allʼ ekeinon ton syn autois kai theon legomenon ophthenta tǭ Abraam.
“If, then, you say that the Holy Spirit calls some other God and Lord besides the Father of all and his Christ, answer me; for I promise to prove to you from the Scriptures themselves that the one whom the Scripture called Lord is not one of the two angels who went down to Sodom, but the one who was with them and is called God, who appeared to Abraham.”
Notes and citation
Summary: Justin will prove that the Lord of Gen 19:24 is the one who appeared to Abraham.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing); digitization slips (word split; wrong accent)): τὸ ἄγιόν φατε → τὸ ἅγιόν φατε; ὅν ἔφ η ἡ γραφὴ → ὃν ἔφη ἡ γραφὴ.
Topics: Trinity
Cite (SBL): Justin, Dial. 56.15 (Archambault 1:256–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-15).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.16Archambault 1:258
Καὶ ὁ Τρύφων· Ἀποδείκνυε· καὶ γάρ, ὡς ὁρᾷς, ἣ τε ἡμέρα προκόπτει, καὶ ἡμεῖς πρὸς τὰς οὕτως ἐπικινδύνους ἀποκρίσεις οὐκ ἐσμὲν ἕτοιμοι, ἐπειδὴ οὐδενὸς οὐδέποτε ταῦτα ἐρευνῶντος ἢ ζητοῦντος ἢ ἀποδεικνύντος ἀκηκόαμεν. Καὶ σοῦ λέγοντος οὐκ ἠνειχόμεθα, εἰ μὴ πάντα ἐπὶ τὰς γραφὰς ἀνῆγες· ἐξ αὐτῶν γὰρ τὰς ἀποδείξεις ποιεῖσθαι σπουδάζεις, καὶ μηδένα ὑπὲρ τὸν ποιητὴν τῶν ὅλων εἶναι θεὸν ἀποφαίνῃ.
Kai ho Tryphōn; Apodeiknye; kai gar, hōs horąs, hē te hēmera prokoptei, kai hēmeis pros tas houtōs epikindynous apokriseis ouk esmen hetoimoi, epeidē oudenos oudepote tauta ereunōntos ē zētountos ē apodeiknyntos akēkoamen. Kai sou legontos ouk ēneichometha, ei mē panta epi tas graphas anēges; ex autōn gar tas apodeixeis poieisthai spoudazeis, kai mēdena hyper ton poiētēn tōn holōn einai theon apophainę̄.
And Trypho said, “Prove it; for, as you see, the day is advancing, and we are not ready for such dangerous answers, since we have never heard anyone searching into or inquiring about or proving these things. Nor would we have borne with you speaking, if you did not refer everything to the Scriptures; for you are eager to make your proofs from them, and you declare that there is no God above the Maker of all things.”
Notes and citation
Summary: Trypho bears with Justin because he argues from the Scriptures and affirms no God above the Creator.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): τὰς γραφάς ἀνῆγες → τὰς γραφὰς ἀνῆγες.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.16 (Archambault 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-16).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.17Archambault 1:258
Κἀγώ· Ἐπίστασθε οὖν, ἔφην, ὅτι ἡ γραφὴ λέγει· Καὶ εἶπε κύριος πρὸς Ἀβραάμ· Τί ὅτι ἐγέλασε Σάρρα λέγουσα· Ἆρά γε ἀληθῶς τέξομαι; Ἐγὼ δὲ γεγήρακα. Μὴ ἀδυνατεῖ παρὰ τῷ θεῷ ῥῆμα; Εἰς τὸν καιρὸν τοῦτον ἀναστρέφω πρός σε εἰς ὥρας, καὶ τῇ Σάρρᾳ υἱὸς ἔσται. Καὶ μετὰ μικρόν· Ἐξαναστάντες δὲ ἐκεῖθεν οἱ ἄνδρες κατέβλεψαν ἐπὶ πρόσωπον Σοδόμων καὶ Γομόρρας· Ἀβραὰμ δὲ συνεπορεύετο μετʼ αὐτῶν, συμπροπέμπων αὐτούς. Ὁ δὲ κύριος εἶπεν· Οὐ μὴ κρύψω ἐγὼ ἀπὸ Ἀβραὰμ τοῦ παιδός μου ἃ ἐγὼ ποιῶ.
Kagō; Epistasthe oun, ephēn, hoti hē graphē legei; Kai eipe kyrios pros Abraam; Ti hoti egelase Sarra legousa; Ara ge alēthōs texomai? Egō de gegēraka. Mē adynatei para tǭ theǭ rhēma? Eis ton kairon touton anastrephō pros se eis hōras, kai tę̄ Sarrą huios estai. Kai meta mikron; Exanastantes de ekeithen hoi andres kateblepsan epi prosōpon Sodomōn kai Gomorras; Abraam de syneporeueto metʼ autōn, sympropempōn autous. Ho de kyrios eipen; Ou mē krypsō egō apo Abraam tou paidos mou ha egō poiō.
And I said, “You know, then, that the Scripture says: ‘And the Lord said to Abraham, Why did Sarah laugh, saying, Shall I truly bear a child? But I am old. Is anything impossible with God? At this season I will return to you, at this time, and Sarah shall have a son.’ And a little after: ‘And the men rose up from there and looked toward Sodom and Gomorrah; and Abraham went with them, escorting them. And the Lord said: I will not hide from Abraham my servant what I am doing.’
Gen 18:13 (quotation, high confidence) · Gen 18:14 (quotation, high confidence) · Gen 18:16 (quotation, high confidence) · Gen 18:17 (quotation, high confidence)
Notes and citation
Summary: Gen 18:13–17.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.17 (Archambault 1:258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-17).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.18Archambault 1:258–260
Καὶ μετʼ ὀλίγον πάλιν οὕτως φησίν· Εἶπε κύριος· Κραυγὴ Σοδόμων καὶ Γομόρρας πεπλήθυνται, καὶ αἱ ἁμαρτίαι αὐτῶν μεγάλαι σφόδρα. Καταβὰς οὖν ὄψομαι εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρός με συντελοῦνται, εἰ δὲ μή, ἵνα γνῶ. Καὶ ἀποστρέψαντες οἱ ἄνδρες ἐκεῖθεν ἦλθον εἰς Σόδομα. Ἀβραὰμ δὲ ἦν ἑστηκὼς ἔναντι κυρίου, καὶ ἐγγίσας Ἀβραὰμ εἶπεν· Μὴ συναπολέσῃς δίκαιον μετὰ ἀσεβοῦς; καὶ τὰ ἑξῆς· οὐ γὰρ γράφειν πάλιν τὰ αὐτά, τῶν πάντων προγεγραμμένων, δοκεῖ μοι, ἀλλʼ ἐκεῖνα, διʼ ὧν καὶ τὴν ἀπόδειξιν τῷ Τρύφωνι καὶ τοῖς σὺν αὐτῷ πεποίημαι, λέγειν ἀναγκαῖον.
Kai metʼ oligon palin houtōs phēsin; Eipe kyrios; Kraugē Sodomōn kai Gomorras peplēthyntai, kai hai hamartiai autōn megalai sphodra. Katabas oun opsomai ei kata tēn kraugēn autōn tēn erchomenēn pros me syntelountai, ei de mē, hina gnō. Kai apostrepsantes hoi andres ekeithen ēlthon eis Sodoma. Abraam de ēn hestēkōs enanti kyriou, kai engisas Abraam eipen; Mē synapolesę̄s dikaion meta asebous? kai ta hexēs; ou gar graphein palin ta auta, tōn pantōn progegrammenōn, dokei moi, allʼ ekeina, diʼ hōn kai tēn apodeixin tǭ Tryphōni kai tois syn autǭ pepoiēmai, legein anankaion.
“And a little later it says again thus: ‘The Lord said: The cry of Sodom and Gomorrah is great, and their sins are very grave. I will go down, then, and see whether they are doing altogether according to the cry that comes to me; and if not, that I may know. And the men turned from there and came to Sodom. But Abraham was standing before the Lord; and Abraham drew near and said: Will you destroy the righteous with the ungodly?’ and so on; for it does not seem right to me to write the same things again, since they have all been written before, but it is necessary to state those by which I made the proof to Trypho and those with him.
Gen 18:20 (quotation, high confidence) · Gen 18:21 (quotation, high confidence) · Gen 18:22 (quotation, high confidence) · Gen 18:23 (quotation, high confidence)
Notes and citation
Summary: Gen 18:20–23.
- Justin, writing up the conversation, speaks here to the reader.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ἴνα γνῶ → ἵνα γνῶ; καὶ τὰ ἐξῆς → καὶ τὰ ἑξῆς.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.18 (Archambault 1:258–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-18).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.19Archambault 1:260
Τότε οὖν ἦλθον ἐπὶ τὰ ἐξῆς, ἐν οἷς λέλεκται ταῦτα· Ἀπῆλθε δὲ κύριος, ὡς ἐπαύσατο λέγων τῷ Ἀβραάμ, καὶ ἀπῆλθεν εἰς τὸν τόπον αὐτοῦ. Ἦλθον δὲ οἱ δύο ἄγγελοι εἰς Σόδομα ἐσπέρας· Λὼτ δὲ ἐκάθητο παρὰ τὴν πύλην Σοδόμων· καὶ τὰ ἑξῆς ὁμοίως μέχρι τοῦ· Ἐκτείναντες δὲ οἱ ἄνδρες τὰς χεῖρας ἐπίασαν τὸν Λὼτ πρὸς ἑαυτοὺς εἰς τὸν οἶκον, καὶ τὴν θύραν τοῦ οἴκου προσέκλεισαν· καὶ τὰ ἑπόμενα μέχρι τοῦ· Καὶ ἐκράτησαν οἱ ἄγγελοι τῆς χειρὸς αὐτοῦ καὶ τῆς χειρὸς τῆς γυναικὸς αὐτοῦ καὶ τῶν χειρῶν τῶν θυγατέρων αὐτοῦ, ἐν τῷ φείσασθαι κύριον αὐτοῦ.
Tote oun ēlthon epi ta exēs, en hois lelektai tauta; Apēlthe de kyrios, hōs epausato legōn tǭ Abraam, kai apēlthen eis ton topon autou. Ēlthon de hoi dyo angeloi eis Sodoma esperas; Lōt de ekathēto para tēn pylēn Sodomōn; kai ta hexēs homoiōs mechri tou; Ekteinantes de hoi andres tas cheiras epiasan ton Lōt pros heautous eis ton oikon, kai tēn thyran tou oikou prosekleisan; kai ta hepomena mechri tou; Kai ekratēsan hoi angeloi tēs cheiros autou kai tēs cheiros tēs gynaikos autou kai tōn cheirōn tōn thygaterōn autou, en tǭ pheisasthai kyrion autou.
“Then I came to what follows, in which this is said: ‘And the Lord went away when he had finished speaking to Abraham, and he went to his place. And the two angels came to Sodom in the evening; and Lot was sitting by the gate of Sodom,’ and what follows likewise, until: ‘And the men put out their hands and drew Lot into the house to them, and shut the door of the house,’ and what follows, until: ‘And the angels took hold of his hand and the hand of his wife and the hands of his daughters, the Lord being merciful to him.
Gen 18:33 (quotation, high confidence) · Gen 19:1 (quotation, high confidence) · Gen 19:10 (quotation, high confidence) · Gen 19:16 (quotation, high confidence)
Notes and citation
Summary: Gen 18:33–19:16.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.19 (Archambault 1:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-19).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.20Archambault 1:260
Καὶ ἐγένετο ἡνίκα ἐξήγαγον αὐτοὺς ἔξω, καὶ εἶπον· Σῶζε, σῶζε τὴν σεαυτοῦ ψυχήν. Μὴ περιβλέψῃ εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ· εἰς τὸ ὅρος σώζου, μήποτε συμπαραληφθῇς. Εἶπε δὲ Λὼτ πρὸς αὐτούς· Δέομαι, κύριε, ἐπειδὴ εὗρεν ὁ παῖς σου ἔλεος ἐναντίον σου, καὶ ἐμεγάλυνας τὴν δικαιοσύνην σου, ὃ ποιεῖς ἐπʼ ἐμὲ τοῦ ζῆν τὴν ψυχήν μου· ἐγὼ δὲ οὐ δύναμαι διασωθῆναι εἰς τὸ ὄρος, μὴ καταλάβῃ με τὰ κακὰ καὶ ἀποθάνω.
Kai egeneto hēnika exēgagon autous exō, kai eipon; Sōze, sōze tēn seautou psychēn. Mē periblepsę̄ eis ta opisō, mēde stę̄s en pasę̄ tę̄ perichōrǭ; eis to horos sōzou, mēpote symparalēphthę̄s. Eipe de Lōt pros autous; Deomai, kyrie, epeidē heuren ho pais sou eleos enantion sou, kai emegalynas tēn dikaiosynēn sou, ho poieis epʼ eme tou zēn tēn psychēn mou; egō de ou dynamai diasōthēnai eis to oros, mē katalabę̄ me ta kaka kai apothanō.
“‘And it came to pass, when they had brought them outside, that they said: Save, save your life. Do not look behind you, nor stay anywhere in the surrounding region; flee to the mountain, lest you be taken along with them. And Lot said to them: I pray, Lord, since your servant has found mercy before you, and you have magnified your righteousness, which you show me in saving my life; but I cannot escape to the mountain, lest the evils overtake me and I die.
Gen 19:17 (quotation, high confidence) · Gen 19:18 (quotation, high confidence) · Gen 19:19 (quotation, high confidence)
Notes and citation
Summary: Gen 19:17–19.
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)): Εἶπε δὲ Δὼτ → Εἶπε δὲ Λὼτ; δικαιοσύνην σου, ὅ ποιεῖς → δικαιοσύνην σου, ὃ ποιεῖς.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.20 (Archambault 1:260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-20).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.21Archambault 1:260–262
Ἰδοὺ ἡ πόλις αὕτη ἐγγὺς τοῦ καταφυγεῖν ἐστιν ἐκεῖ μικρά· ἐκεῖ σωθήσομαι, ὡς μικρά ἐστι, καὶ ζήσεται ἡ ψυχή μου. Καὶ εἶπεν αὐτῷ· Ἰδοὺ ἐθαύμασά σου τὸ πρόσωπον καὶ ἐπὶ τῷ ῥήματι τούτῳ τοῦ μὴ καταστρέψαι τὴν πόλιν περὶ ἧς ἐλάλησας. Σπεῦσον τοῦ σωθῆναι ἐκεῖ· οὐ γὰρ δυνήσομαι ποιῆσαι πρᾶγμα ἕως τοῦ εἰσελθεῖν σε ἐκεῖ. Διὰ τοῦτο ἐκάλεσε τὸ ὄνομα τῆς πόλεως Σηγώρ. Ὁ ἥλιος ἐξῆλθεν ἐπὶ τὴν γῆν, καὶ Λὼτ εἰσῆλθεν εἰς Σηγώρ. Καὶ ὁ κύριος ἔβρεξεν εἰς Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ, καὶ κατέστρεψε τὰς πόλεις ταύτας καὶ πᾶσαν τὴν περίοικον.
Idou hē polis hautē engys tou kataphygein estin ekei mikra; ekei sōthēsomai, hōs mikra esti, kai zēsetai hē psychē mou. Kai eipen autǭ; Idou ethaumasa sou to prosōpon kai epi tǭ rhēmati toutǭ tou mē katastrepsai tēn polin peri hēs elalēsas. Speuson tou sōthēnai ekei; ou gar dynēsomai poiēsai pragma heōs tou eiselthein se ekei. Dia touto ekalese to onoma tēs poleōs Sēgōr. Ho hēlios exēlthen epi tēn gēn, kai Lōt eisēlthen eis Sēgōr. Kai ho kyrios ebrexen eis Sodoma kai Gomorra theion kai pyr para kyriou ek tou ouranou, kai katestrepse tas poleis tautas kai pasan tēn perioikon.
“‘Behold, this city is near to flee to, and it is small; there I shall be saved, since it is small, and my soul shall live. And he said to him: Behold, I have regarded your face in this matter too, not to overthrow the city of which you have spoken. Hasten to escape there; for I cannot do anything until you come there. Therefore he called the name of the city Zoar. The sun rose over the earth, and Lot entered Zoar. And the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven, and overthrew these cities and all the region around.’”
Gen 19:20 (quotation, high confidence) · Gen 19:21 (quotation, high confidence) · Gen 19:22 (quotation, high confidence) · Gen 19:23 (quotation, high confidence) · Gen 19:24 (quotation, high confidence) · Gen 19:25 (quotation, high confidence)
Notes and citation
Summary: Gen 19:20–25.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): περὶ ἦς ἐλάλησας → περὶ ἧς ἐλάλησας.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 56.21 (Archambault 1:260–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-21).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.22Archambault 1:262
Καὶ πάλιν παυσάμενος ἐπέφερον· Καὶ νῦν οὐ νενοήκατε, φίλοι, ὅτι ὁ εἷς τῶν τριῶν, ὁ καὶ θεὸς καὶ κύριος τῷ ἐν τοῖς οὐρανοῖς ὑπηρετῶν, κύριος τῶν δύο ἀγγέλων; Προσελθόντων γὰρ αὐτῶν εἰς Σόδομα, αὐτὸς ὑπολειφθεὶς προσωμίλει τῷ Ἀβραὰμ τὰ ἀναγεγραμμένα ὑπὸ Μωσέως· οὗ καὶ αὐτοῦ ἀπελθόντος μετὰ τὰς ὁμιλίας, ὁ Ἀβραὰμ ὑπέστρεψεν εἰς τὸν τόπον αὐτοῦ.
Kai palin pausamenos epepheron; Kai nyn ou nenoēkate, philoi, hoti ho heis tōn triōn, ho kai theos kai kyrios tǭ en tois ouranois hypēretōn, kyrios tōn dyo angelōn? Proselthontōn gar autōn eis Sodoma, autos hypoleiphtheis prosōmilei tǭ Abraam ta anagegrammena hypo Mōseōs; hou kai autou apelthontos meta tas homilias, ho Abraam hypestrepsen eis ton topon autou.
And stopping again, I added: “And do you not understand now, friends, that the one of the three who is both God and Lord, serving the one in the heavens, is Lord of the two angels? For when they went on to Sodom, he remained behind and conversed with Abraham in the words recorded by Moses; and when he too went away after the conversation, Abraham returned to his place.
Notes and citation
Summary: The one of the three who is God and Lord remained with Abraham while the two angels went to Sodom.
Notes on the original text
- Digital text corrected (digitization slip (word split); digitization slip against Archambault's printed text (wrong breathing)): ὁ εἶς τῶν τριῶν → ὁ εἷς τῶν τριῶν; τῷ Ἀβραὰ μ τὰ → τῷ Ἀβραὰμ τὰ.
Topics: Trinity, Christology
Cite (SBL): Justin, Dial. 56.22 (Archambault 1:262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-22).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
56.23Archambault 1:262–264
Οὗ ἐλθόντος, οὐκέτι δύο ἄγγελοι ὁμιλοῦσι τῷ Λὼτ ἀλλʼ αὐτός, ὡς ὁ λόγος δηλοῖ, καὶ κύριός ἐστι, παρὰ κυρίου τοῦ ἐν τῷ οὐρανῷ τουτέστι τοῦ ποιητοῦ τῶν ὅλων, λαβὼν τὸ ταῦτα ἐπενεγκεῖν Σοδόμοις καὶ Γομόρροις ἅπερ ὁ λόγος καταριθμεῖ, οὕτως εἰπών· Κύριος ἔβρεξεν ἐπὶ Σόδομα καὶ Γόμορρα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ.
Hou elthontos, ouketi dyo angeloi homilousi tǭ Lōt allʼ autos, hōs ho logos dēloi, kai kyrios esti, para kyriou tou en tǭ ouranǭ toutesti tou poiētou tōn holōn, labōn to tauta epenenkein Sodomois kai Gomorrois haper ho logos katarithmei, houtōs eipōn; Kyrios ebrexen epi Sodoma kai Gomorra theion kai pyr para kyriou ek tou ouranou.
“And when he came, it is no longer the two angels who speak with Lot, but he himself, as the word shows; and he is Lord, having received from the Lord who is in heaven, that is, the Maker of all things, the charge to bring upon Sodom and Gomorrah the things the word recounts, speaking thus: ‘The Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven.’”
Gen 19:24 (quotation, high confidence)
Notes and citation
Summary: The Lord on earth brought judgment on Sodom “from the Lord” in heaven.
Topics: Trinity
Cite (SBL): Justin, Dial. 56.23 (Archambault 1:262–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-56-23).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 57
57.1Archambault 1:264
Καὶ ὁ Τρύφων σιγήσαντός μου εἶπεν· Ὅτι μὲν ἡ φραφὴ τοῦτο ἀναγκάζει ὁμολογεῖν ἡμᾶς, φαίνεται, ὅτι δὲ ἀπορῆσαι ἄξιόν ἐστι περὶ τοῦ λεγομένου, ὅτι ἔφαγε τὰ ὑπὸ τοῦ Ἀβραὰμ κατασκευασθέντα καὶ παρατεθέντα, καὶ σὺ ἂν ὁμολογήσειας.
Kai ho Tryphōn sigēsantos mou eipen; Hoti men hē phraphē touto anankazei homologein hēmas, phainetai, hoti de aporēsai axion esti peri tou legomenou, hoti ephage ta hypo tou Abraam kataskeuasthenta kai paratethenta, kai sy an homologēseias.
And when I was silent, Trypho said, “It is plain that the Scripture compels us to admit this; but you too would admit that there is reason for perplexity about what is said, that he ate the things prepared and set before him by Abraham.”
Gen 18:8 (allusion, high confidence)
Notes and citation
Summary: Trypho asks how God could have eaten Abraham's meal.
Cite (SBL): Justin, Dial. 57.1 (Archambault 1:264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-57-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
57.2Archambault 1:264–266
Κἀγὼ ἀπεκρινάμην· Ὅτι μὲν βεβρώκασι, γέγραπται· εἰ δὲ τοὺς τρεῖς ἀκούσαιμεν λελέχθαι βεβρωκέναι, καὶ μὴ τοὺς δύο μόνους, οἵτινες ἄγγελοι τῷ ὄντι ἦσαν καὶ ἐν τοῖς οὐρανοῖς, δῆλόν ἐστιν ἡμῖν, τρεφόμενοι, κἂν μὴ ὁμοίαν τροφὴν ᾗπερ οἱ ἄνθρωποι χρώμεθα τρέφονται (περὶ γὰρ τῆς τροφῆς τοῦ μάννα, ἣν ἐτράφησαν οἱ πατέρες ὑμῶν ἐν τῇ ἐρήμῳ, ἡ γραφὴ οὕτω λέγει, ὅτι ἄρτον ἀγγέλων ἔφαγον), εἴποιμʼ ἂν ὅτι ὁ λόγος, ὁ λέγων βεβρωκέναι, οὕτως ἂν λέγοι ὡς ἂν καὶ αὐτοὶ εἴποιμεν ἐπὶ πυρὸς ὅτι πάντα κατέφαγεν, ἀλλὰ μὴ πάντως τοῦτο ἐξακούειν ὅτι ὀδοῦσι καὶ γνάθοις μασώμενοι βεβρώκασιν. Ὥστε οὐδὲ ἐνταῦθα ἀπορήσαιμεν ἂν περὶ οὐδενός, εἰ τροπολογίας ἔμπειροι κἂν μικρὸν ὑπάρχωμεν.
Kagō apekrinamēn; Hoti men bebrōkasi, gegraptai; ei de tous treis akousaimen lelechthai bebrōkenai, kai mē tous dyo monous, hoitines angeloi tǭ onti ēsan kai en tois ouranois, dēlon estin hēmin, trephomenoi, kan mē homoian trophēn hę̄per hoi anthrōpoi chrōmetha trephontai (peri gar tēs trophēs tou manna, hēn etraphēsan hoi pateres hymōn en tę̄ erēmǭ, hē graphē houtō legei, hoti arton angelōn ephagon), eipoimʼ an hoti ho logos, ho legōn bebrōkenai, houtōs an legoi hōs an kai autoi eipoimen epi pyros hoti panta katephagen, alla mē pantōs touto exakouein hoti odousi kai gnathois masōmenoi bebrōkasin. Hōste oude entautha aporēsaimen an peri oudenos, ei tropologias empeiroi kan mikron hyparchōmen.
And I answered, “It is written that they ate; but if we understand it to be said that the three ate, and not only the two who were really angels, and who in the heavens, as is plain to us, are nourished, even if not with food like that which we men use (for concerning the food of manna on which your fathers were fed in the wilderness, the Scripture speaks thus, that they ate the bread of angels), I would say that the word that says they ate would speak as we too might say of fire that it devoured everything, and not by all means understand that they ate chewing with teeth and jaws. So that here too we would be at a loss about nothing, if we were even a little experienced in figurative speech.”
Ps 78:25 (77:25 LXX) (quotation, high confidence)
Notes and citation
Summary: The eating may be figurative, as fire is said to devour.
Notes on the original text
- Digital text corrected (spacing slip in the digital text): ἄρτον ἀγγέλων ἔφαγον ) → ἄρτον ἀγγέλων ἔφαγον).
Cite (SBL): Justin, Dial. 57.2 (Archambault 1:264–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-57-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
57.3Archambault 1:266
Καὶ ὁ Τρύφων· Δυνατὸν καὶ ταῦτα οὕτω θεραπευθῆναι περὶ τρόπου βρώσεως, παρʼ ὃν ἀναλώσαντας τὰ παρασκευασθέντα ὑπὸ τοῦ Ἀβραὰμ βεβρωκέναι γεγραμμένον ἐστίν. Ὥστε ἔρχου ἤδη ἀποδώσων ἡμῖν τὸν λόγον, πῶς οὗτος ὁ τῷ Ἀβραὰμ ὀφθεὶς θεὸς, καὶ ὑπηρέτης ὢν τοῦ ποιητοῦ τῶν ὅλων θεοῦ, διὰ τῆς παρθένου γεννηθείς, ἄνθρωπος ὁμοιοπαθὴς πᾶσιν, ὡς προέφης, γέγονεν.
Kai ho Tryphōn; Dynaton kai tauta houtō therapeuthēnai peri tropou brōseōs, parʼ hon analōsantas ta paraskeuasthenta hypo tou Abraam bebrōkenai gegrammenon estin. Hōste erchou ēdē apodōsōn hēmin ton logon, pōs houtos ho tǭ Abraam ophtheis theos, kai hypēretēs ōn tou poiētou tōn holōn theou, dia tēs parthenou gennētheis, anthrōpos homoiopathēs pasin, hōs proephēs, gegonen.
And Trypho said, “It is possible for this too to be explained in this way, about the manner of eating, by which it is written that they ate, consuming what was prepared by Abraham. So come now and give us the account of how this God who appeared to Abraham, and is the servant of God the Maker of all, having been born through the Virgin, became a man of like passions with all, as you said before.”
Notes and citation
Summary: Trypho asks how this God became man through the Virgin.
Topics: Christology
Cite (SBL): Justin, Dial. 57.3 (Archambault 1:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-57-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
57.4Archambault 1:266
Κἀγώ· Συγχώρει, ὦ Τρύφων, πρότερον, εἶπον, καὶ ἄλλας τινὰς ἀποδείξεις τῷ κεφαλαίῳ τούτῳ συναγαγεῖν διὰ πολλῶν, ἵνα καὶ ὑμεῖς πεπεισμένοι καὶ περὶ τούτου ἦτε, καὶ μετὰ τοῦτο ὃν ἀπαιτεῖς λόγον ἀποδώσω. Κἀκεῖνος· Ὡς σοὶ δοκεῖ, ἔφη, πρᾶττε· καὶ ἐμοὶ γὰρ πάνυ ποθητὸν πρᾶγμα πράξεις.
Kagō; Synchōrei, ō Tryphōn, proteron, eipon, kai allas tinas apodeixeis tǭ kephalaiǭ toutǭ synagagein dia pollōn, hina kai hymeis pepeismenoi kai peri toutou ēte, kai meta touto hon apaiteis logon apodōsō. Kakeinos; Hōs soi dokei, ephē, pratte; kai emoi gar pany pothēton pragma praxeis.
And I said, “Allow me first, Trypho, to gather some other proofs on this main point from many passages, so that you too may be persuaded about it; and after that I will give the account you ask for.” And he said, “Do as you think best; for you will be doing something I very much desire.”
Notes and citation
Summary: Justin will first gather more proofs.
Cite (SBL): Justin, Dial. 57.4 (Archambault 1:266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-57-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 58
58.1Archambault 1:266–268
Κἀγὼ εἶπον· Γραφὰς ὑμῖν ἀνιστορεῖν μέλλω, οὐ κατασκευὴν λόγων ἐν μόνῃ τέχνῃ ἐπιδείκνυσθαι σπεύδω· οὐδὲ γὰρ δύναμις ἐμοὶ τοιαύτη τίς ἐστιν, ἀλλὰ χάρις παρὰ θεοῦ μόνη εἰς τὸ συνιέναι τὰς γραφὰς αὐτοῦ ἐδόθη μοι, ἧς χάριτος καὶ πάντας κοινωνοὺς ἀμισθωτὶ καὶ ἀφθόνως παρακαλῶ γίνεσθαι, ὅπως μὴ καὶ τούτου χάριν κρίσιν ὀφλήσω ἐν ᾗπερ μέλλει κρίσει διὰ τοῦ κυρίου μου Ἰησοῦ Χριστοῦ ὁ ποιητὴς τῶν ὅλων θεὸς ποιεῖσθαι.
Kagō eipon; Graphas hymin anistorein mellō, ou kataskeuēn logōn en monę̄ technę̄ epideiknysthai speudō; oude gar dynamis emoi toiautē tis estin, alla charis para theou monē eis to synienai tas graphas autou edothē moi, hēs charitos kai pantas koinōnous amisthōti kai aphthonōs parakalō ginesthai, hopōs mē kai toutou charin krisin ophlēsō en hę̄per mellei krisei dia tou kyriou mou Iēsou Christou ho poiētēs tōn holōn theos poieisthai.
And I said, “I am about to recount Scriptures to you; I am not eager to display constructions of words by mere art; for I have no such power, but grace alone has been given me from God to understand his Scriptures, of which grace I urge all to become partakers freely and ungrudgingly, so that I may not on this account incur condemnation in the judgment which God, the Maker of all things, is to hold through my Lord Jesus Christ.
Matt 10:8 (echo, medium confidence) · Acts 17:31 (echo, medium confidence)
Notes and citation
Summary: Justin claims no rhetorical skill, only God's grace to understand Scripture, which he shares freely.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ἦς χάριτος → ἧς χάριτος.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 58.1 (Archambault 1:266–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.2Archambault 1:268
Καὶ ὁ Τρύφων· Ἀξίως μὲν θεοσεβείας καὶ τοῦτο πράττεις· εἰρωνεύεσθαι δέ μοι δοκεῖς, λέγων δύναμιν λόγων τεχνικῶν μὴ κεκτῆσθαι. Κἀγὼ πάλιν ἀπεκρινάμην· Ἐπεί σοι δοκεῖ ταῦτα οὕτως ἔχειν, ἐχέτω· ἐγὼ δὲ πέπεισμαι ἀληθῶς εἶναι. Ἀλλʼ ἵνα μᾶλλον τὰς ἀποδείξεις τὰς λοιπὰς ἤδη ποιήσωμαι, πρόσεχε τὸν νοῦν. Κἀκεῖνος· Λέγε.
Kai ho Tryphōn; Axiōs men theosebeias kai touto pratteis; eirōneuesthai de moi dokeis, legōn dynamin logōn technikōn mē kektēsthai. Kagō palin apekrinamēn; Epei soi dokei tauta houtōs echein, echetō; egō de pepeismai alēthōs einai. Allʼ hina mallon tas apodeixeis tas loipas ēdē poiēsōmai, proseche ton noun. Kakeinos; Lege.
And Trypho said, “In this too you act worthily of piety; but you seem to me to be speaking ironically when you say you do not possess the power of skillful speech.” And I answered again, “Since you think it is so, let it be; but I am persuaded that it is truly so. But so that I may rather make the remaining proofs now, pay attention.” And he said, “Speak.”
Notes and citation
Summary: Trypho thinks Justin is being ironic.
Cite (SBL): Justin, Dial. 58.2 (Archambault 1:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.3Archambault 1:268
Κἀγώ· Ὑπὸ Μωσέως, ὦ ἀδελφοί, πάλιν γέγραπται, ἔλεγον, ὅτι οὗτος ὁ ὀφθεὶς τοῖς πατριάρχαις λεγόμενος θεὸς καὶ ἄγγελος καὶ κύριος λέγεται, ἵνα καὶ ἐκ τούτων ἐπιγνῶτε αὐτὸν ὑπηρετοῦντα τῷ τῶν ὅλων πατρί, ὡς ἤδη συνέθεσθε, καὶ διὰ πλειόνων πεπεισμένοι βεβαίως μενεῖτε.
Kagō; Hypo Mōseōs, ō adelphoi, palin gegraptai, elegon, hoti houtos ho ophtheis tois patriarchais legomenos theos kai angelos kai kyrios legetai, hina kai ek toutōn epignōte auton hypēretounta tǭ tōn holōn patri, hōs ēdē synethesthe, kai dia pleionōn pepeismenoi bebaiōs meneite.
And I said, “It is written again by Moses, brothers, that this one who appeared to the patriarchs, called God, is also called Angel and Lord, so that from these things too you may recognize him as serving the Father of all, as you have already agreed, and, persuaded by more passages, may remain firm.
Notes and citation
Summary: Moses calls the one who appeared to the patriarchs God, Angel, and Lord.
Topics: Christology
Cite (SBL): Justin, Dial. 58.3 (Archambault 1:268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.4Archambault 1:268–270
Ἐξηγούμενος οὖν διὰ Μωσέως ὁ λόγος τοῦ θεοῦ τὰ περὶ Ἰακώβ, τοῦ υἱωνοῦ τοῦ Ἀβραάμ, οὕτως φησί· Καὶ ἐγένετο ἡνίκα ἐκίσσων τὰ πρόβατα ἐν γαστρὶ λαμβάνοντα, καὶ εἶδον τοῖς ὀφθαλμοῖς αὐτὰ ἐν τῷ ὕπνῳ· καὶ ἰδοὺ οἱ τράγοι καὶ οἱ κριοί, ἀναβαίνοντες ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας, διάλευκοι καὶ ποικίλοι καὶ σποδοειδεῖς ῥαντοί. Καὶ εἶπέ μοι ὁ ἄγγελος τοῦ θεοῦ καθʼ ὕπνους· Ἰακώβ, Ἰακώβ.
Exēgoumenos oun dia Mōseōs ho logos tou theou ta peri Iakōb, tou huiōnou tou Abraam, houtōs phēsi; Kai egeneto hēnika ekissōn ta probata en gastri lambanonta, kai eidon tois ophthalmois auta en tǭ hypnǭ; kai idou hoi tragoi kai hoi krioi, anabainontes epi ta probata kai tas aigas, dialeukoi kai poikiloi kai spodoeideis rhantoi. Kai eipe moi ho angelos tou theou kathʼ hypnous; Iakōb, Iakōb.
“The word of God, then, relating through Moses the things about Jacob, the grandson of Abraham, speaks thus: ‘And it came to pass, when the flocks conceived and were with young, that I saw them with my eyes in a dream; and behold, the he-goats and the rams leaping on the sheep and the goats were white-streaked and speckled and spotted with gray. And the angel of God said to me in a dream: Jacob, Jacob.
Gen 31:10 (quotation, high confidence) · Gen 31:11 (quotation, high confidence)
Notes and citation
Summary: Gen 31:10–11.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 58.4 (Archambault 1:268–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.5Archambault 1:270
Ἐγὼ δὲ εἶπον· Τί ἐστι, κύριε; Καὶ εἶπεν· Ἀνάβλεψον τοῖς ὀφθαλμοῖς σου καὶ ἴδε τοὺς τράγους καὶ τοὺς κριοὺς ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας, διαλεύκους καὶ ποικίλους καὶ σποδοειδεῖς ῥαντούς· ἑώρακα γὰρ ὅσα σοι Λάβαν ποιεῖ. Ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τῷ τόπῳ θεοῦ, οὗ ἤλειψάς μοι ἐκεῖ στήλην καὶ ηὔξω ἐκεῖ εὐχήν. Νῦν οὖν ἀνάστηθι καὶ ἔξελθε ἐκ τῆς γῆς ταύτης καὶ ἄπελθε εἰς τὴν γῆν τῆς γενέσεώς σου, καὶ ἔσομαι μετὰ σοῦ.
Egō de eipon; Ti esti, kyrie? Kai eipen; Anablepson tois ophthalmois sou kai ide tous tragous kai tous krious anabainontas epi ta probata kai tas aigas, dialeukous kai poikilous kai spodoeideis rhantous; heōraka gar hosa soi Laban poiei. Egō eimi ho theos ho ophtheis soi en tǭ topǭ theou, hou ēleipsas moi ekei stēlēn kai ēuxō ekei euchēn. Nyn oun anastēthi kai exelthe ek tēs gēs tautēs kai apelthe eis tēn gēn tēs geneseōs sou, kai esomai meta sou.
“‘And I said: What is it, Lord? And he said: Lift up your eyes and see the he-goats and the rams leaping on the sheep and the goats, white-streaked and speckled and spotted with gray; for I have seen all that Laban does to you. I am the God who appeared to you in the place of God, where you anointed a pillar for me and vowed a vow to me there. Now therefore arise and go out from this land and go to the land of your birth, and I will be with you.’
Gen 31:11 (quotation, high confidence) · Gen 31:12 (quotation, high confidence) · Gen 31:13 (quotation, high confidence)
Notes and citation
Summary: Gen 31:11–13: the angel says, “I am the God who appeared to you.”
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): τοὐς κριοὺς → τοὺς κριοὺς; οὖ ἤλειψάς → οὗ ἤλειψάς.
Topics: Scripture and canon, Christology
Cite (SBL): Justin, Dial. 58.5 (Archambault 1:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.6Archambault 1:270
Καὶ πάλιν ἐν ἄλλοις λόγοις περὶ αὐτοῦ τοῦ Ἰακὼβ λέγων οὕτως φησίν· Ἀναστὰς δὲ τὴν νύκτα ἐκείνην ἔλαβε τὰς δύο γυναῖκας καὶ τὰς δύο παιδίσκας καὶ τὰ ἕνδεκα παιδία αὐτοῦ καὶ διέβη τὴν διάβασιν τοῦ Ἰαβώχ, καὶ ἔλαβεν αὐτοὺς καὶ διέβη τὸν χειμάρρουν καὶ διεβίβασε πάντα τὰ αὐτοῦ. Ὑπελείφθη δὲ Ἰακὼβ μόνος· καὶ ἐπάλαιεν ἄνθρωπος μετʼ αὐτοῦ ἕως πρωΐ. Εἶδε δὲ ὅτι οὐ δύναται πρὸς αὐτόν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ ἐν τῷ παλαίειν αὐτὸν μετʼ αὐτοῦ. Καὶ εἶπεν αὐτῷ· Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος.
Kai palin en allois logois peri autou tou Iakōb legōn houtōs phēsin; Anastas de tēn nykta ekeinēn elabe tas dyo gynaikas kai tas dyo paidiskas kai ta hendeka paidia autou kai diebē tēn diabasin tou Iabōch, kai elaben autous kai diebē ton cheimarroun kai diebibase panta ta autou. Hypeleiphthē de Iakōb monos; kai epalaien anthrōpos metʼ autou heōs prōï. Eide de hoti ou dynatai pros auton, kai hēpsato tou platous tou mērou autou, kai enarkēse to platos tou mērou Iakōb en tǭ palaiein auton metʼ autou. Kai eipen autǭ; Aposteilon me; anebē gar ho orthros.
“And again in other words, speaking about the same Jacob, it says thus: ‘And he rose that night and took his two wives and his two maidservants and his eleven children, and crossed the ford of the Jabbok; and he took them and crossed the brook, and brought over all that he had. And Jacob was left alone; and a man wrestled with him until morning. And he saw that he could not prevail against him, and he touched the broad part of his thigh, and the broad part of Jacob's thigh grew numb as he wrestled with him. And he said to him: Let me go, for the dawn has come up.
Gen 32:22 (quotation, high confidence) · Gen 32:23 (quotation, high confidence) · Gen 32:24 (quotation, high confidence) · Gen 32:25 (quotation, high confidence) · Gen 32:26 (quotation, high confidence)
Notes and citation
Summary: Gen 32:22–26.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 58.6 (Archambault 1:270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.7Archambault 1:270–272
Ὁ δὲ εἶπεν· Οὐ μή σε ἀποστείλω, ἂν μή με εὐλογήσῃς. Εἶπε δὲ αὐτῷ· Τί τὸ ὄνομά σου ἐστίν; Ὁ δὲ εἶπεν· Ἰακώβ. Εἶπε δὲ αὐτῷ· Οὐ κληθήσεται τὸ ὄνομά σου Ἰακώβ, ἀλλὰ Ἰσραὴλ ἔσται τὸ ὄνομά σου· ὅτι ἐνίσχυσας μετὰ τοῦ θεοῦ, καὶ μετὰ ἀνθρώπων δυνατὸς ἔσῃ. Ἠρώτησε δὲ Ἰακὼβ καὶ εἶπεν· Ἀνάγγειλόν μοι τὸ ὄνομά σου. Καὶ εἶπεν· Ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου; Καὶ εὐλόγησεν αὐτὸν ἐκεῖ. Καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου Εἶδος θεοῦ· εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐχάρη ἡ ψυχή μου.
Ho de eipen; Ou mē se aposteilō, an mē me eulogēsę̄s. Eipe de autǭ; Ti to onoma sou estin? Ho de eipen; Iakōb. Eipe de autǭ; Ou klēthēsetai to onoma sou Iakōb, alla Israēl estai to onoma sou; hoti enischysas meta tou theou, kai meta anthrōpōn dynatos esę̄. Ērōtēse de Iakōb kai eipen; Anangeilon moi to onoma sou. Kai eipen; Hina ti touto erōtąs to onoma mou? Kai eulogēsen auton ekei. Kai ekalesen Iakōb to onoma tou topou ekeinou Eidos theou; eidon gar theon prosōpon pros prosōpon, kai echarē hē psychē mou.
“‘But he said: I will not let you go unless you bless me. And he said to him: What is your name? And he said: Jacob. And he said to him: Your name shall no longer be called Jacob, but Israel shall be your name; for you have prevailed with God, and with men you shall be mighty. And Jacob asked and said: Tell me your name. And he said: Why do you ask my name? And he blessed him there. And Jacob called the name of that place Form of God; for I have seen God face to face, and my soul rejoiced.’
Gen 32:26 (quotation, high confidence) · Gen 32:27 (quotation, high confidence) · Gen 32:28 (quotation, high confidence) · Gen 32:29 (quotation, high confidence) · Gen 32:30 (quotation, high confidence)
Notes and citation
Summary: Gen 32:26–30: Jacob sees God face to face.
- “Form of God” (Εἶδος θεοῦ): the LXX rendering of Peniel. “And my soul rejoiced”: the LXX reads “my soul was preserved.”
Topics: Scripture and canon, Christology
Cite (SBL): Justin, Dial. 58.7 (Archambault 1:270–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.8Archambault 1:272
Καὶ πάλιν ἐν ἑτέροις περὶ τοῦ αὐτοῦ Ἰακὼβ ἐξαγγέλλων ταῦτά φησιν· Ἦλθε δὲ Ἰακὼβ εἰς Λουζᾶ, ἥ ἐστιν ἐν γῇ Χαναάν, ἥ ἐστι Βαιθήλ, αὐτὸς καὶ πᾶς ὁ λαός, ὃς ἦν μετʼ αὐτοῦ. Καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον, καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου Βαιθήλ· ἐκεῖ γὰρ ἐφάνη αὐτῷ ὁ θεὸς ἐν τῷ ἀποδιδράσκειν ἀπὸ προσώπου τοῦ ἀδελφοῦ αὐτοῦ Ἠσαῦ. Ἀπέθανε δὲ Δεβόρρα, ἡ τροφὸς Ῥεβέκκας, καὶ ἐτάφη κατωτέρω Βαιθὴλ ὑπὸ τὴν βάλανον, καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα αὐτῆς Βάλανον πένθους. Ὤφθη δὲ ὁ θεὸς τῷ Ἰακὼβ ἔτι ἐν Λουζᾶ, ὅτε παρεγένετο ἐκ Μεσοποταμίας τῆς Συρίας, καὶ εὐλόγησεν αὐτόν. Καὶ εἶπεν αὐτῷ ὁ θεός· Τὸ ὄνομά σου Ἰακὼβ οὐ κληθήσεται ἔτι, ἀλλὰ Ἰσραὴλ ἔσται τὸ ὄνομά σου.
Kai palin en heterois peri tou autou Iakōb exangellōn tauta phēsin; Ēlthe de Iakōb eis Louza, hē estin en gę̄ Chanaan, hē esti Baithēl, autos kai pas ho laos, hos ēn metʼ autou. Kai ǭkodomēsen ekei thysiastērion, kai ekalese to onoma tou topou ekeinou Baithēl; ekei gar ephanē autǭ ho theos en tǭ apodidraskein apo prosōpou tou adelphou autou Ēsau. Apethane de Deborra, hē trophos Rhebekkas, kai etaphē katōterō Baithēl hypo tēn balanon, kai ekalesen Iakōb to onoma autēs Balanon penthous. Ōphthē de ho theos tǭ Iakōb eti en Louza, hote paregeneto ek Mesopotamias tēs Syrias, kai eulogēsen auton. Kai eipen autǭ ho theos; To onoma sou Iakōb ou klēthēsetai eti, alla Israēl estai to onoma sou.
“And again in other passages, relating things about the same Jacob, it says this: ‘And Jacob came to Luz, which is in the land of Canaan, which is Bethel, he and all the people that were with him. And he built an altar there, and called the name of that place Bethel; for there God appeared to him when he fled from the face of his brother Esau. And Deborah, Rebecca's nurse, died, and was buried below Bethel under the oak; and Jacob called its name Oak of Mourning. And God appeared to Jacob again in Luz, when he came from Mesopotamia of Syria, and blessed him. And God said to him: Your name shall no longer be called Jacob, but Israel shall be your name.’
Gen 35:6 (quotation, high confidence) · Gen 35:7 (quotation, high confidence) · Gen 35:8 (quotation, high confidence) · Gen 35:9 (quotation, high confidence) · Gen 35:10 (quotation, high confidence)
Notes and citation
Summary: Gen 35:6–10.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing); digitization slip against Archambault's printed text (wrong letter)): ὅς ἦν μετʼ αὐτοῦ → ὃς ἦν μετʼ αὐτοῦ; ὲν τῷ ἀποδιδράσκειν → ἐν τῷ ἀποδιδράσκειν; Ἰκκὼβ → Ἰακὼβ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 58.8 (Archambault 1:272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.9Archambault 1:272–274
Θεὸς καλεῖται καὶ θεός ἐστι καὶ ἔσται.
Theos kaleitai kai theos esti kai estai.
He is called God, and he is God, and will be.
Notes and citation
Summary: He is called God, is God, and will be.
- This short sentence seems out of place; some editors think it is a marginal note or that words have been lost around it.
Topics: Christology
Cite (SBL): Justin, Dial. 58.9 (Archambault 1:272–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-9).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.10Archambault 1:274
Καὶ συννευσάντων ταῖς κεφαλαῖς ἁπάντων ἔφην ἐγώ· Καὶ τοὺς λόγους, οἳ ἀγγέλλουσι πῶς ὤφθη αὐτῷ, φεύγοντι τὸν ἀδελφὸν Ἠσαῦ, οὗτος καὶ ἄγγελος καὶ θεὸς καὶ κύριος, καὶ ἐν ἰδέᾳ ἀνδρὸς τῷ Ἀβραὰμ φανεὶς καὶ ἐν ἰδέᾳ ἀνθρώπου αὐτῷ τῷ Ἰακὼβ παλαίσας, ἀναγκαῖον εἶναι εἰπεῖν ὑμῖν λογιζόμενος, λέγω.
Kai synneusantōn tais kephalais hapantōn ephēn egō; Kai tous logous, hoi angellousi pōs ōphthē autǭ, pheugonti ton adelphon Ēsau, houtos kai angelos kai theos kai kyrios, kai en ideą andros tǭ Abraam phaneis kai en ideą anthrōpou autǭ tǭ Iakōb palaisas, anankaion einai eipein hymin logizomenos, legō.
And when they all nodded their heads, I said: “And considering it necessary, I tell you also the words that relate how this one, who is Angel and God and Lord, and who appeared to Abraham in the form of a man and wrestled with Jacob himself in the form of a man, appeared to him when he was fleeing from his brother Esau.
Notes and citation
Summary: Justin turns to Jacob's vision at Bethel.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): λόγους, οἵ ἀγγέλλουσι → λόγους, οἳ ἀγγέλλουσι.
Topics: Christology
Cite (SBL): Justin, Dial. 58.10 (Archambault 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-10).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.11Archambault 1:274
Εἰσὶ δὲ οὗτοι· Καὶ ἐξῆλθεν Ἰακὼβ ἀπὸ τοῦ φρέατος τοῦ ὅρκου καὶ ἐπορεύθη εἰς Χαράν. Καὶ ἀπήντησε τόπῳ καὶ ἐκοιμήθη ἐκεῖ· ἔδυ γὰρ ὁ ἥλιος. Καὶ ἔλαβεν ἀπὸ τῶν λίθων τοῦ τόπου καὶ ἔθηκε πρὸς κεφαλῆς αὐτοῦ, καὶ ἐκοιμήθη ἐν τῷ τόπῳ ἐκείνῳ καὶ ἐνυπνιάσθη· καὶ ἰδοὺ κλῖμαξ ἐστηριγμένη ἐν τῇ γῇ, ἧς ἡ κεφαλὴ ἀφικνεῖτο εἰς τὸν οὐρανόν, καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπʼ αὐτῆς, ὁ δὲ κύριος ἐστήρικτο ἐπʼ αὐτήν.
Eisi de houtoi; Kai exēlthen Iakōb apo tou phreatos tou horkou kai eporeuthē eis Charan. Kai apēntēse topǭ kai ekoimēthē ekei; edy gar ho hēlios. Kai elaben apo tōn lithōn tou topou kai ethēke pros kephalēs autou, kai ekoimēthē en tǭ topǭ ekeinǭ kai enypniasthē; kai idou klimax estērigmenē en tę̄ gę̄, hēs hē kephalē aphikneito eis ton ouranon, kai hoi angeloi tou theou anebainon kai katebainon epʼ autēs, ho de kyrios estērikto epʼ autēn.
“They are these: ‘And Jacob went out from the well of the oath and went toward Haran. And he came to a place and slept there, for the sun had set. And he took of the stones of the place and put them under his head, and slept in that place, and dreamed; and behold, a ladder set up on the earth, whose top reached to heaven, and the angels of God were ascending and descending on it; and the Lord stood firmly upon it.
Gen 28:10 (quotation, high confidence) · Gen 28:11 (quotation, high confidence) · Gen 28:12 (quotation, high confidence) · Gen 28:13 (quotation, high confidence)
Notes and citation
Summary: Gen 28:10–13: Jacob's ladder.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (letters transposed); digitization slip against Archambault's printed text (wrong accent)): ὁ ἥλοις → ὁ ἥλιος; ἰδοῦ κλῖμαξ → ἰδοὺ κλῖμαξ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 58.11 (Archambault 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-11).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.12Archambault 1:274
Ὁ δὲ εἶπεν· Ἐγώ εἰμι κύριος, ὁ θεὸς Ἀβραάμ, τοῦ πατρός σου, καὶ Ἰσαάκ. Μὴ φοβοῦ. Ἡ γῆ, ἐφʼ ἧς σὺ καθεύδεις ἐπʼ αὐτῆς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου· καὶ ἔσται τὸ σπέρμα σου ὡς ἡ ἄμμος τῆς γῆς, καὶ πλατυνθήσεται εἰς θάλασσαν καὶ νότον καὶ βορρᾶν καὶ ἀνατολάς, καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς καὶ ἐν τῷ σπέρματί σου. Καὶ ἰδοὺ ἐγὼ μετὰ σοῦ, διαφυλάσσων σε ἐν ὁδῷ πάσῃ ᾗ ἂν πορευθῇς, καὶ ἀποστρέψω σε εἰς τὴν γῆν ταύτην, ὅτι οὐ μή σε ἐγκαταλίπω ἕως τοῦ ποιῆσαί με πάντα ὅσα ἐλάλησά σοι.
Ho de eipen; Egō eimi kyrios, ho theos Abraam, tou patros sou, kai Isaak. Mē phobou. Hē gē, ephʼ hēs sy katheudeis epʼ autēs, soi dōsō autēn kai tǭ spermati sou; kai estai to sperma sou hōs hē ammos tēs gēs, kai platynthēsetai eis thalassan kai noton kai borran kai anatolas, kai eneulogēthēsontai en soi pasai hai phylai tēs gēs kai en tǭ spermati sou. Kai idou egō meta sou, diaphylassōn se en hodǭ pasę̄ hę̄ an poreuthę̄s, kai apostrepsō se eis tēn gēn tautēn, hoti ou mē se enkatalipō heōs tou poiēsai me panta hosa elalēsa soi.
“‘And he said: I am the Lord, the God of Abraham your father, and of Isaac. Do not fear. The land on which you are sleeping I will give to you and to your seed; and your seed shall be as the sand of the earth, and shall spread abroad to the sea and the south and the north and the east; and in you and in your seed shall all the tribes of the earth be blessed. And behold, I am with you, keeping you in every way you go, and I will bring you back to this land; for I will not forsake you until I have done all that I have spoken to you.
Gen 28:13 (quotation, high confidence) · Gen 28:14 (quotation, high confidence) · Gen 28:15 (quotation, high confidence)
Notes and citation
Summary: Gen 28:13–15.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent); digitization slip against Archambault's printed text (wrong breathing)): Ἡ γῆ, ὲφʼ ἧς → Ἡ γῆ, ἐφʼ ἧς; ᾗ ἄν πορευθῇς → ᾗ ἂν πορευθῇς.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 58.12 (Archambault 1:274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-12).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
58.13Archambault 1:274–276
Καὶ ἐξηγέρθη Ἰακὼβ ἐκ τοῦ ὕπνου αὐτοῦ, καὶ εἶπεν ὅτι Ἔστι κύριος ἐν τῷ τόπῳ τούτῳ, ἐγὼ δὲ οὐκ ᾔδειν. Καὶ ἐφοβήθη, καὶ εἶπεν· Ὡς φοβερὸς ὁ τόπος οὗτος. Οὐκ ἔστι τοῦτο ἄλλʼ ἢ οἶκος τοῦ θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ. Καὶ ἀνέστη Ἰακὼβ τῷ πρωί, καὶ ἔλαβε τὸν λίθον ὃν ὑπέθηκεν ἐκεῖ πρὸς κεφαλῆς αὐτοῦ, καὶ ἔστησεν αὐτὸν στήλην καὶ ἐπέχεε τὸ ἔλαιον ἐπὶ τὸ ἄκρον αὐτοῦ. Καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου Οἶκος θεοῦ· καὶ Οὐλαμμάους ἦν τὸ ὄνομα τῇ πόλει τὸ πρότερον.
Kai exēgerthē Iakōb ek tou hypnou autou, kai eipen hoti Esti kyrios en tǭ topǭ toutǭ, egō de ouk ę̄dein. Kai ephobēthē, kai eipen; Hōs phoberos ho topos houtos. Ouk esti touto allʼ ē oikos tou theou, kai hautē hē pylē tou ouranou. Kai anestē Iakōb tǭ prōi, kai elabe ton lithon hon hypethēken ekei pros kephalēs autou, kai estēsen auton stēlēn kai epechee to elaion epi to akron autou. Kai ekalesen Iakōb to onoma tou topou Oikos theou; kai Oulammaous ēn to onoma tę̄ polei to proteron.
“‘And Jacob awoke from his sleep and said: The Lord is in this place, and I did not know it. And he was afraid and said: How awesome is this place! This is none other than the house of God, and this is the gate of heaven. And Jacob rose in the morning and took the stone he had put there under his head, and set it up as a pillar, and poured oil on the top of it. And Jacob called the name of the place House of God; and Ulammaus was the name of the city before.’”
Gen 28:16 (quotation, high confidence) · Gen 28:17 (quotation, high confidence) · Gen 28:18 (quotation, high confidence) · Gen 28:19 (quotation, high confidence)
Notes and citation
Summary: Gen 28:16–19.
Notes on the original text
- Digital text corrected (digitization slips against Archambault's printed text (wrong letter; wrong accent)): ἔλαθε τὸν λίθον ὅν → ἔλαβε τὸν λίθον ὃν.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 58.13 (Archambault 1:274–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-58-13).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 59
59.1Archambault 1:276
Καὶ ταῦτα εἰπών· Ἀνάσχεσθέ μου, ἔλεγον, καὶ ἀπὸ τῆς βίβλου τῆς Ἐξόδου ἀποδεικνύοντος ὑμῖν, πῶς ὁ αὐτὸς οὗτος καὶ ἄγγελος καὶ θεὸς καὶ κύριος καὶ ἀνὴρ καὶ ἄνθρωπος, Ἀβραὰμ καὶ Ἰακὼβ φανείς, ἐν πυρὶ φλογὸς ἐκ βάτου πέφανται καὶ ὡμίλησε τῷ Μωσεῖ. Κἀκείνων ἡδέως καὶ ἀκαμάτως καὶ προθύμως ἀκούειν λεγόντων, ἐπέφερον·
Kai tauta eipōn; Anaschesthe mou, elegon, kai apo tēs biblou tēs Exodou apodeiknyontos hymin, pōs ho autos houtos kai angelos kai theos kai kyrios kai anēr kai anthrōpos, Abraam kai Iakōb phaneis, en pyri phlogos ek batou pephantai kai hōmilēse tǭ Mōsei. Kakeinōn hēdeōs kai akamatōs kai prothymōs akouein legontōn, epepheron;
And having said this, I went on: “Bear with me while I also prove to you from the book of Exodus how this same one, who is Angel and God and Lord and Man and a human being, and who appeared to Abraham and Jacob, appeared in a flame of fire from the bush and spoke with Moses.” And when they said they would listen gladly and untiringly and eagerly, I added:
Notes and citation
Summary: Justin turns to the burning bush.
Notes on the original text
- Digital text corrected (stray punctuation in the digital text): καὶ·ὡμίλησε → καὶ ὡμίλησε.
Topics: Christology
Cite (SBL): Justin, Dial. 59.1 (Archambault 1:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-59-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
59.2Archambault 1:276
Ταῦτα δέ ἐστιν ἐν τῇ βίβλῳ ἣ ἐπιγράφεται Ἔξοδος. Μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου, καὶ κατεστέναξαν οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν ἔργων· καὶ τὰ λοιπὰ μέχρι τοῦ· Ἐλθὼν συνάγαγε τὴν γερουσίαν Ἰσραήλ, καὶ ἐρεῖς πρὸς αὐτούς· Κύριος, ὁ θεὸς τῶν πατέρων ὑμῶν, ὤφθη μοι, ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ, λέγων· Ἐπισκοπῇ ἐπισκέπτομαι ὑμᾶς καὶ ὅσα συμβέβηκεν ὑμῖν ἐν Αἰγύπτῳ.
Tauta de estin en tę̄ biblǭ hē epigraphetai Exodos. Meta de tas hēmeras tas pollas ekeinas eteleutēsen ho basileus Aigyptou, kai katestenaxan hoi huioi Israēl apo tōn ergōn; kai ta loipa mechri tou; Elthōn synagage tēn gerousian Israēl, kai ereis pros autous; Kyrios, ho theos tōn paterōn hymōn, ōphthē moi, ho theos Abraam kai ho theos Isaak kai ho theos Iakōb, legōn; Episkopę̄ episkeptomai hymas kai hosa symbebēken hymin en Aigyptǭ.
“These things are in the book entitled Exodus: ‘And after those many days the king of Egypt died, and the sons of Israel groaned because of their works,’ and the rest, until: ‘Go and gather the elders of Israel, and you shall say to them: The Lord, the God of your fathers, has appeared to me, the God of Abraham and the God of Isaac and the God of Jacob, saying: I have surely visited you and what has happened to you in Egypt.’”
Exod 2:23 (quotation, high confidence) · Exod 3:16 (quotation, high confidence)
Notes and citation
Summary: Exod 2:23–3:16.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ὑμὶν ἐν Αἰγύπτῳ → ὑμῖν ἐν Αἰγύπτῳ.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 59.2 (Archambault 1:276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-59-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
59.3Archambault 1:276–278
Καὶ ἐπὶ τούτοις ἐπέφερον· Ὦ ἄνδρες, νενοήκατε, λέγων, ὅτι ὃν λέγει Μωσῆς ἄγγελον ἐν πυρὶ φλογὸς λελαληκέναι αὐτῷ οὗτος αὐτός, θεὸς ὤν, σημαίνει τῷ Μωσεῖ ὅτι αὐτός ἐστιν ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ;
Kai epi toutois epepheron; Ō andres, nenoēkate, legōn, hoti hon legei Mōsēs angelon en pyri phlogos lelalēkenai autǭ houtos autos, theos ōn, sēmainei tǭ Mōsei hoti autos estin ho theos Abraam kai Isaak kai Iakōb?
And after this I added: “Sirs, have you understood that the one whom Moses says was an angel who spoke to him in a flame of fire, this same one, being God, indicates to Moses that he is the God of Abraham and Isaac and Jacob?”
Exod 3:2 (allusion, high confidence) · Exod 3:6 (allusion, high confidence)
Notes and citation
Summary: The angel in the bush declares himself the God of Abraham.
Topics: Christology
Cite (SBL): Justin, Dial. 59.3 (Archambault 1:276–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/53-1/#p-59-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.