Dialogue with Trypho 99.1–110.6
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 99
99.1Archambault 2:114–116
Καὶ εἰπὼν ταῦτα ἐπήνεγκα· Ὅλον οὖν τὸν ψαλμὸν οὕτως ἀποδείξω ὑμῖν εἰς τὸν Χριστὸν εἰρημένον, διʼ ὧν πάλιν αὐτὸν ἐξηγοῦμαι. Ὃ οὖν εὐθὺς λέγει· Ὁ θεός, ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐγκατέλιπές με; τοῦτο ἄνωθεν προεῖπεν ὅπερ ὑπὸ Χριστοῦ ἔμελλε λέγεσθαι. Σταυρωθεὶς γὰρ εἶπεν· Ὁ θεός, ὁ θεός, ἵνα τί ἐγκατέλιπές με;
Kai eipōn tauta epēnenka; Holon oun ton psalmon houtōs apodeixō hymin eis ton Christon eirēmenon, diʼ hōn palin auton exēgoumai. Ho oun euthys legei; Ho theos, ho theos mou, prosches moi; hina ti enkatelipes me? touto anōthen proeipen hoper hypo Christou emelle legesthai. Staurōtheis gar eipen; Ho theos, ho theos, hina ti enkatelipes me?
And having said this I added: “I will now show you that the whole psalm was spoken of Christ, by explaining it again. What he says at once, ‘O God, my God, attend to me; why have you forsaken me?’, foretold from of old what was to be said by Christ. For when he was crucified he said, ‘O God, O God, why have you forsaken me?’
Ps 22:1 (21:2 LXX) (quotation, high confidence) · Matt 27:46 (quotation, high confidence) · Mark 15:34 (quotation, high confidence)
Notes and citation
Summary: Christ spoke the first words of Psalm 22 on the cross.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Ὅ οὖν εὐθὺς → Ὃ οὖν εὐθὺς.
Topics: Christology
Cite (SBL): Justin, Dial. 99.1 (Archambault 2:114–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-99-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
99.2Archambault 2:116
Καὶ τὰ ἑξῆς· Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου· ὁ θεός μου, κεκράξομαι ἡμέρας πρὸς σὲ καὶ οὐκ εἰσακούσῃ, καὶ νυκτὸς καὶ οὐκ εἰς ἄνοιαν ἐμοί, ὥσπερ καὶ αὐτὰ ἃ ποιεῖν ἔμελλε, ἐλέλεκτο. Τῇ γὰρ ἡμέρᾳ, ᾗπερ ἔμελλε σταυροῦσθαι, τρεῖς τῶν μαθητῶν αὐτοῦ παραλαβὼν εἰς τὸ ὄρος τὸ λεγόμενον Ἐλαιών, παρακείμενον εὐθὺς τῷ ναῷ τῷ ἐν Ἱερουσαλήμ, ηὔχετο λέγων· Πάτερ, εἰ δυνατόν ἐστι, παρελθέτω τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ. Καὶ μετὰ τοῦτο εὐχόμενος λέγει· Μὴ ὡς ἐγὼ βούλομαι, ἀλλʼ ὡς σὺ θέλεις· δηλῶν διὰ τούτων ὅτι ἀληθῶς παθητὸς ἄνθρωπος γεγένηται.
Kai ta hexēs; Makran apo tēs sōtērias mou hoi logoi tōn paraptōmatōn mou; ho theos mou, kekraxomai hēmeras pros se kai ouk eisakousę̄, kai nyktos kai ouk eis anoian emoi, hōsper kai auta ha poiein emelle, elelekto. Tę̄ gar hēmerą, hę̄per emelle staurousthai, treis tōn mathētōn autou paralabōn eis to oros to legomenon Elaiōn, parakeimenon euthys tǭ naǭ tǭ en Hierousalēm, ēucheto legōn; Pater, ei dynaton esti, parelthetō to potērion touto apʼ emou. Kai meta touto euchomenos legei; Mē hōs egō boulomai, allʼ hōs sy theleis; dēlōn dia toutōn hoti alēthōs pathētos anthrōpos gegenētai.
“And what follows, ‘Far from my salvation are the words of my transgressions; my God, I will cry to you by day, and you will not hear, and by night, and it is not for want of understanding in me,’ was said as though of the very things he was to do. For on the day on which he was to be crucified, he took three of his disciples to the mountain called Olivet, which lies right by the temple in Jerusalem, and prayed, saying, ‘Father, if it is possible, let this cup pass from me.’ And after this, praying, he says, ‘Not as I will, but as you will’; showing by these things that he had truly become a man capable of suffering.
Ps 22:1 (21:2 LXX) (quotation, high confidence) · Ps 22:2 (21:3 LXX) (quotation, high confidence) · Matt 26:37 (allusion, high confidence) · Matt 26:39 (quotation, high confidence) · Luke 22:39 (allusion, medium confidence)
Notes and citation
Summary: Christ's prayer in the garden fulfills the psalm and shows his true humanity.
Topics: Christology, Prayer
Cite (SBL): Justin, Dial. 99.2 (Archambault 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-99-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
99.3Archambault 2:116–118
Ἀλλʼ ἵνα μή τις λέγῃ· Ἠγνόει οὖν ὅτι μέλλει πάσχειν· ἐπάγει ἐν τῷ ψαλμῷ εὐθύς· Καὶ οὐκ εἰς ἄνοιαν ἐμοί. Ὅνπερ τρόπον οὐδὲ τῷ θεῷ εἰς ἄνοιαν ἦν τὸ ἐρωτᾶν τὸν Ἀδὰμ ποῦ ἐστιν, οὐδὲ τὸν Κάϊν ποῦ Ἄβελ, ἀλλʼ εἰς τὸ ἕκαστον ἐλέγξαι ὁποῖός ἐστι, καὶ εἰς ἡμᾶς τὴν γνῶσιν πάντων διὰ τοῦ ἀναγραφῆναι ἐλθεῖν, καὶ οὗτος ἐσήμαινεν οὐκ εἰς ἄνοιαν τὴν ἑαυτοῦ ἀλλὰ τῶν νομιζόντων μὴ εἶναι αὐτὸν Χριστόν, ἀλλʼ ἡγουμένων θανατώσειν αὐτὸν καὶ ὡς κοινὸν ἄνθρωπον ἐν ᾅδου μενεῖν.
Allʼ hina mē tis legę̄; Ēgnoei oun hoti mellei paschein; epagei en tǭ psalmǭ euthys; Kai ouk eis anoian emoi. Honper tropon oude tǭ theǭ eis anoian ēn to erōtan ton Adam pou estin, oude ton Kaïn pou Abel, allʼ eis to hekaston elenxai hopoios esti, kai eis hēmas tēn gnōsin pantōn dia tou anagraphēnai elthein, kai houtos esēmainen ouk eis anoian tēn heautou alla tōn nomizontōn mē einai auton Christon, allʼ hēgoumenōn thanatōsein auton kai hōs koinon anthrōpon en hądou menein.
“But lest anyone say, ‘Then he did not know that he was to suffer,’ it adds at once in the psalm, ‘And it is not for want of understanding in me.’ Just as it was not for want of understanding in God to ask Adam where he was, or Cain where Abel was, but to convict each of what he was, and that the knowledge of all things might come to us by being written down; so this too indicated not his own want of understanding, but that of those who thought he was not the Christ, but supposed that they would put him to death and that he would remain in Hades like a common man.
Gen 3:9 (allusion, high confidence) · Gen 4:9 (allusion, high confidence)
Notes and citation
Summary: Christ knew he would suffer; the “lack of understanding” is that of his enemies.
Topics: Christology
Cite (SBL): Justin, Dial. 99.3 (Archambault 2:116–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-99-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 100
100.1Archambault 2:118–120
Τὸ δὲ ἀκόλουθον· Σὺ δὲ ἐν ἁγίῳ κατοικεῖς, ὁ ἔπαινος, Ἰσραήλ· ἐσήμαινεν ὅτι ἐπαίνου ἄξιον καὶ θαυμασμοῦ μέλλει ποιεῖν, μετὰ τὸ σταυρωθῆναι ἀνίστασθαι μέλλων τῇ τρίτῃ ἡμέρᾳ ἐκ νεκρῶν, ὃ ἀπὸ τοῦ πατρὸς αὐτοῦ λαβὼν ἔχει. Ὅτι γὰρ καὶ Ἰακὼβ καὶ Ἰσραὴλ καλεῖται ὁ Χριστός, ἀπέδειξα· καὶ οὐ μόνον ἐν τῇ εὐλογίᾳ καὶ Ἰωσὴφ καὶ Ἰούδα τὰ περὶ αὐτοῦ κεκηρύχθαι ἐν μυστηρίῳ ἀπέδειξα, καὶ ἐν τῷ εὐαγγελίῳ δὲ γέγραπται εἰπών· Πάντα μοι παραδέδοται ὑπὸ τοῦ πατρός, καὶ οὐδεὶς γινώσκει τὸν πατέρα εἰ μὴ ὁ υἱός, οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν ὁ υἱὸς ἀποκαλύψῃ.
To de akolouthon; Sy de en hagiǭ katoikeis, ho epainos, Israēl; esēmainen hoti epainou axion kai thaumasmou mellei poiein, meta to staurōthēnai anistasthai mellōn tę̄ tritę̄ hēmerą ek nekrōn, ho apo tou patros autou labōn echei. Hoti gar kai Iakōb kai Israēl kaleitai ho Christos, apedeixa; kai ou monon en tę̄ eulogią kai Iōsēph kai Iouda ta peri autou kekērychthai en mystēriǭ apedeixa, kai en tǭ euangeliǭ de gegraptai eipōn; Panta moi paradedotai hypo tou patros, kai oudeis ginōskei ton patera ei mē ho huios, oude ton huion ei mē ho patēr kai hois an ho huios apokalypsę̄.
“And what follows, ‘But you dwell in the holy place, the praise of Israel,’ indicated that he would do what is worthy of praise and wonder, being about to rise from the dead on the third day after being crucified, which he has received from his Father. For I have proved that Christ is called both Jacob and Israel; and I proved that the things about him were proclaimed in a mystery not only in the blessing of Joseph and Judah, but it is also written in the Gospel that he said: ‘All things have been delivered to me by the Father, and no one knows the Father except the Son, nor the Son except the Father and those to whom the Son reveals him.’
Ps 22:3 (21:4 LXX) (quotation, high confidence) · Matt 11:27 (quotation, high confidence) · Luke 10:22 (quotation, high confidence)
Notes and citation
Summary: Christ's resurrection is his “praise”; the Gospel records his words on knowing the Father.
- “In the Gospel” (singular): one of Justin's references to a written Gospel.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 100.1 (Archambault 2:118–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-100-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
100.2Archambault 2:120
Ἀπεκάλυψεν οὖν ἡμῖν πάντα ὅσα καὶ ἀπὸ τῶν γραφῶν διὰ τῆς χάριτος αὐτοῦ νενοήκαμεν, γνόντες αὐτὸν πρωτότοκον μὲν τοῦ θεοῦ καὶ πρὸ πάντων τῶν κτισμάτων, καὶ τῶν πατριαρχῶν υἱόν, ἐπειδή, διὰ τῆς ἀπὸ γένους αὐτῶν παρθένου σαρκοποιηθείς, ἄνθρωπος ἀειδὴς καὶ ἄτιμος καὶ παθητὸς ὑπέμεινε γενέσθαι.
Apekalypsen oun hēmin panta hosa kai apo tōn graphōn dia tēs charitos autou nenoēkamen, gnontes auton prōtotokon men tou theou kai pro pantōn tōn ktismatōn, kai tōn patriarchōn huion, epeidē, dia tēs apo genous autōn parthenou sarkopoiētheis, anthrōpos aeidēs kai atimos kai pathētos hypemeine genesthai.
“He has revealed to us, then, all that we have understood from the Scriptures too by his grace, knowing him to be the firstborn of God and before all creatures, and the son of the patriarchs, since, having been made flesh through the virgin of their race, he endured to become a man without form and honor and subject to suffering.
Col 1:15 (echo, high confidence) · Isa 53:2 (allusion, medium confidence)
Notes and citation
Summary: Christ is firstborn of God and son of the patriarchs through the Virgin.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ἄνθρωπος ἀειδής καὶ → ἄνθρωπος ἀειδὴς καὶ.
Topics: Christology
Cite (SBL): Justin, Dial. 100.2 (Archambault 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-100-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
100.3Archambault 2:120–122
Ὅθεν καὶ ἐν τοῖς λόγοις αὐτοῦ ἔφη, ὅτε περὶ τοῦ πάσχειν αὐτὸν μέλλειν διελέγετο, ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν Φαρισαίων καὶ γραμματέων, καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι. Υἱὸν οὖν ἀνθρώπου ἑαυτὸν ἔλεγεν, ἤτοι ἀπὸ τῆς γεννήσεως τῆς διὰ παρθένου, ἥτις ἦν, ὡς ἔφην, ἀπὸ τοῦ Δαυῒδ καὶ Ἰακὼβ καὶ Ἰσαὰκ καὶ Ἀβραὰμ γένους, ἢ διὰ τὸ εἶναι αὐτὸν τὸν Ἀδὰμ πατέρα καὶ τούτων τῶν καθηριθμημένων, ἐξ ὧν κατάγει ἡ Μαρία τὸ γένος· καὶ γὰρ πατέρας τῶν γεννωμένων ταῖς θυγατράσιν αὐτῶν τέκνων τοὺς τῶν θηλειῶν γεννήτορας ἐπιστάμεθα.
Hothen kai en tois logois autou ephē, hote peri tou paschein auton mellein dielegeto, hoti Dei ton huion tou anthrōpou polla pathein kai apodokimasthēnai hypo tōn Pharisaiōn kai grammateōn, kai staurōthēnai kai tę̄ tritę̄ hēmerą anastēnai. Huion oun anthrōpou heauton elegen, ētoi apo tēs gennēseōs tēs dia parthenou, hētis ēn, hōs ephēn, apo tou Dauïd kai Iakōb kai Isaak kai Abraam genous, ē dia to einai auton ton Adam patera kai toutōn tōn kathērithmēmenōn, ex hōn katagei hē Maria to genos; kai gar pateras tōn gennōmenōn tais thygatrasin autōn teknōn tous tōn thēleiōn gennētoras epistametha.
“Hence also in his own words, when he was speaking about his coming suffering, he said: ‘The Son of Man must suffer many things, and be rejected by the Pharisees and scribes, and be crucified, and rise on the third day.’ He called himself Son of Man, then, either from his birth through the Virgin, who was, as I said, of the race of David and Jacob and Isaac and Abraham, or because Adam was father both of himself and of those listed before, from whom Mary traces her descent; for we know that the fathers of women are the fathers of the children born to their daughters.
Mark 8:31 (quotation, high confidence) · Luke 9:22 (quotation, high confidence) · Luke 3:38 (echo, medium confidence)
Notes and citation
Summary: Christ called himself Son of Man because of his birth from Mary, of Abraham's and Adam's race.
- Justin traces Jesus' descent through Mary, not Joseph.
Topics: Christology
Cite (SBL): Justin, Dial. 100.3 (Archambault 2:120–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-100-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
100.4Archambault 2:122–124
Καὶ γὰρ υἱὸν θεοῦ, Χριστόν, κατὰ τὴν τοῦ πατρὸς αὐτοῦ ἀποκάλυψιν ἐπιγνόντα αὐτὸν ἕνα τῶν μαθητῶν αὐτοῦ, Σίμωνα πρότερον καλούμενον, ἐπωνόμασε Πέτρον. Καὶ υἱὸν θεοῦ γεγραμμένον αὐτὸν ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ ἔχοντες καὶ υἱὸν αὐτὸν λέγοντες νενοήκαμεν ὄντα καὶ πρὸ πάντων ποιημάτων ἀπὸ τοῦ πατρὸς δυνάμει αὐτοῦ καὶ βουλῇ προελθόντα, ὃς καὶ σοφία καὶ ἡμέρα καὶ ἀνατολὴ καὶ μάχαιρα καὶ λίθος καὶ ῥάβδος καὶ Ἰακὼβ καὶ Ἰσραὴλ κατʼ ἄλλον καὶ ἄλλον τρόπον ἐν τοῖς τῶν προφητῶν λόγοις προσηγόρευται, καὶ διὰ τῆς παρθένου ἄνθρωπον γεγονέναι, ἵνα καὶ διʼ ἧς ὁδοῦ ἡ ἀπὸ τοῦ ὄφεως παρακοὴ τὴν ἀρχὴν ἔλαβε, διὰ ταύτης τῆς ὁδοῦ καὶ κατάλυσιν λάβῃ.
Kai gar huion theou, Christon, kata tēn tou patros autou apokalypsin epignonta auton hena tōn mathētōn autou, Simōna proteron kaloumenon, epōnomase Petron. Kai huion theou gegrammenon auton en tois apomnēmoneumasi tōn apostolōn autou echontes kai huion auton legontes nenoēkamen onta kai pro pantōn poiēmatōn apo tou patros dynamei autou kai boulę̄ proelthonta, hos kai sophia kai hēmera kai anatolē kai machaira kai lithos kai rhabdos kai Iakōb kai Israēl katʼ allon kai allon tropon en tois tōn prophētōn logois prosēgoreutai, kai dia tēs parthenou anthrōpon gegonenai, hina kai diʼ hēs hodou hē apo tou opheōs parakoē tēn archēn elabe, dia tautēs tēs hodou kai katalysin labę̄.
“For when one of his disciples, formerly called Simon, recognized him as the Son of God, Christ, by the revelation of his Father, he named him Peter. And since we find him written as Son of God in the memoirs of his apostles, and call him Son, we have understood that he is, and that he came forth from the Father before all things made, by his power and will; who is also called in the words of the prophets, in one way and another, Wisdom and Day and East and Sword and Stone and Rod and Jacob and Israel; and that he became man through the Virgin, so that the disobedience that began from the serpent might also be destroyed by the same way by which it began.
Matt 16:16 (allusion, high confidence) · Matt 16:17 (allusion, high confidence) · Matt 16:18 (allusion, high confidence) · Zech 6:12 (allusion, medium confidence)
Notes and citation
Summary: Peter confessed Christ; Christ became man through the Virgin to undo the serpent's disobedience by the same way.
- “The memoirs of his apostles” (ἀπομνημονεύματα): Justin's usual name for the Gospels, frequent from here to ch. 107.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): αὐτὸν ἔνα τῶν μαθητῶν → αὐτὸν ἕνα τῶν μαθητῶν; διʼ ἦς ὁδοῦ → διʼ ἧς ὁδοῦ.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 100.4 (Archambault 2:122–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-100-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
100.5Archambault 2:124
Παρθένος γὰρ οὖσα Εὔα καὶ ἄφθορος, τὸν λόγον τὸν ἀπὸ τοῦ ὄφεως συλλαβοῦσα, παρακοὴν καὶ θάνατον ἔτεκε· πίστιν δὲ καὶ χαρὰν λαβοῦσα Μαρία ἡ παρθένος, εὐαγγελιζομένου αὐτῇ Γαβριὴλ ἀγγέλου ὅτι πνεῦμα κυρίου ἐπʼ αὐτὴν ἐπελεύσεται καὶ δύναμις ὑψίστου ἐπισκιάσει αὐτήν, διὸ καὶ τὸ γεννώμενον ἐξ αὐτῆς ἅγιόν ἐστιν υἱὸς θεοῦ, ἀπεκρίνατο· Γένοιτό μοι κατὰ τὸ ῥῆμά σου.
Parthenos gar ousa Eua kai aphthoros, ton logon ton apo tou opheōs syllabousa, parakoēn kai thanaton eteke; pistin de kai charan labousa Maria hē parthenos, euangelizomenou autę̄ Gabriēl angelou hoti pneuma kyriou epʼ autēn epeleusetai kai dynamis hypsistou episkiasei autēn, dio kai to gennōmenon ex autēs hagion estin huios theou, apekrinato; Genoito moi kata to rhēma sou.
“For Eve, being a virgin and uncorrupted, conceived the word from the serpent and brought forth disobedience and death; but Mary the virgin received faith and joy when the angel Gabriel announced to her the good news that the Spirit of the Lord would come upon her and the power of the Most High would overshadow her, and therefore the holy one born of her is the Son of God; and she answered, ‘Let it be to me according to your word.’
Gen 3:4 (allusion, medium confidence) · Luke 1:26 (allusion, high confidence) · Luke 1:35 (quotation, high confidence) · Luke 1:38 (quotation, high confidence)
Notes and citation
Summary: Eve the virgin conceived disobedience; Mary the virgin received faith and bore the Son of God.
- The earliest surviving Eve–Mary parallel, developed further by Irenaeus.
Notes on the original text
- Digital text corrected (digitization slip (dropped letter)): υἱὸς θεῦ → υἱὸς θεοῦ.
Topics: Christology
Cite (SBL): Justin, Dial. 100.5 (Archambault 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-100-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
100.6Archambault 2:124
Καὶ διὰ ταύτης γεγέννηται οὗτος, περὶ οὗ τὰς τοσαύτας γραφὰς ἀπεδείξαμεν εἰρῆσθαι, διʼ οὗ ὁ θεὸς τόν τε ὄφιν καὶ τοὺς ὁμοιωθέντας ἀγγέλους καὶ ἀνθρώπους καταλύει, ἀπαλλαγὴν δὲ τοῦ θανάτου τοῖς μεταγινώσκουσιν ἀπὸ τῶν φαύλων καὶ πιστεύουσιν εἰς αὐτὸν ἐργάζεται.
Kai dia tautēs gegennētai houtos, peri hou tas tosautas graphas apedeixamen eirēsthai, diʼ hou ho theos ton te ophin kai tous homoiōthentas angelous kai anthrōpous katalyei, apallagēn de tou thanatou tois metaginōskousin apo tōn phaulōn kai pisteuousin eis auton ergazetai.
“And through her was born this one, of whom we have shown that so many Scriptures were spoken, through whom God destroys the serpent and the angels and men who have become like it, and works deliverance from death for those who repent of their evil deeds and believe in him.
Gen 3:15 (echo, medium confidence) · Heb 2:14 (echo, medium confidence)
Notes and citation
Summary: Through Mary's Son God destroys the serpent and delivers from death.
Topics: Christology
Cite (SBL): Justin, Dial. 100.6 (Archambault 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-100-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 101
101.1Archambault 2:124–126
Τὰ δὲ ἀκόλουθα τοῦ ψαλμοῦ ταῦτα ἐν οἷς λέγει· Ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν, ἤλπισαν καὶ ἐρρύσω αὐτούς· πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν, ἐπὶ σοὶ ἤλπισαν καὶ οὐ κατῃσχύνθησαν· ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουδένωμα λαοῦ· δηλωτικά ἐστι τοῦ καὶ πατέρας αὐτὸν ὁμολογεῖν τοὺς ἐλπίσαντας ἐπὶ τὸν θεὸν καὶ σωθέντας ὑπʼ αὐτοῦ, οἵτινες καὶ πατέρες ἦσαν τῆς παρθένου, διʼ ἧς ἐγεννήθη ἄνθρωπος γενόμενος, καὶ αὐτὸς σωθήσεσθαι ὑπὸ τοῦ αὐτοῦ θεοῦ μηνύων, ἀλλʼ οὐ τῇ αὐτοῦ βουλῇ ἢ ἰσχύϊ πράττειν τι καυχώμενος.
Ta de akoloutha tou psalmou tauta en hois legei; Epi soi ēlpisan hoi pateres hēmōn, ēlpisan kai errysō autous; pros se ekekraxan kai esōthēsan, epi soi ēlpisan kai ou katę̄schynthēsan; egō de eimi skōlēx kai ouk anthrōpos, oneidos anthrōpōn kai exoudenōma laou; dēlōtika esti tou kai pateras auton homologein tous elpisantas epi ton theon kai sōthentas hypʼ autou, hoitines kai pateres ēsan tēs parthenou, diʼ hēs egennēthē anthrōpos genomenos, kai autos sōthēsesthai hypo tou autou theou mēnyōn, allʼ ou tę̄ autou boulę̄ ē ischyï prattein ti kauchōmenos.
“And what follows in the psalm, where it says, ‘In you our fathers hoped; they hoped, and you delivered them; to you they cried and were saved; in you they hoped and were not put to shame; but I am a worm and no man, a reproach of men and despised by the people,’ shows that he acknowledges as his fathers those who hoped in God and were saved by him, who were also fathers of the Virgin, through whom he was born and became man; and indicates that he himself would be saved by the same God, not boasting that he does anything by his own will or strength.
Ps 22:4 (21:5 LXX) (quotation, high confidence) · Ps 22:5 (21:6 LXX) (quotation, high confidence) · Ps 22:6 (21:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ acknowledges the patriarchs as his fathers and trusts in God, not his own strength.
Topics: Christology
Cite (SBL): Justin, Dial. 101.1 (Archambault 2:124–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-101-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
101.2Archambault 2:126
Καὶ γὰρ ἐπὶ γῆς τὸ αὐτὸ ἔπραξε· λέγοντος αὐτῷ τινος· Διδάσκαλε ἀγαθέ, ἀπεκρίνατο· Τί με λέγεις ἀγαθόν; Εἷς ἐστιν ἀγαθός, ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. Τὸ δὲ εἰπεῖν Ἐγώ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπων καὶ ἐξουθένημα λαοῦ, ἅπερ φαίνεται καὶ ὄντα καὶ γινόμενα αὐτῷ προέλεγεν. Ὄνειδος μὲν γὰρ ἡμῖν, τοῖς εἰς αὐτὸν πιστεύουσιν ἀνθρώποις, πανταχοῦ ἐστιν· ἐξουθένημα δὲ τοῦ λαοῦ, ὅτι ὑπὸ τοῦ λαοῦ ὑμῶν ἐξουδενωθεὶς καὶ ἀτιμωθεὶς ταῦτα ἔπαθεν ἅπερ διεθήκατε αὐτόν.
Kai gar epi gēs to auto epraxe; legontos autǭ tinos; Didaskale agathe, apekrinato; Ti me legeis agathon? Heis estin agathos, ho patēr mou ho en tois ouranois. To de eipein Egō eimi skōlēx kai ouk anthrōpos, oneidos anthrōpōn kai exouthenēma laou, haper phainetai kai onta kai ginomena autǭ proelegen. Oneidos men gar hēmin, tois eis auton pisteuousin anthrōpois, pantachou estin; exouthenēma de tou laou, hoti hypo tou laou hymōn exoudenōtheis kai atimōtheis tauta epathen haper diethēkate auton.
“For on earth he did the same; when someone said to him, ‘Good Teacher,’ he answered, ‘Why do you call me good? One is good, my Father who is in heaven.’ And his saying, ‘I am a worm and no man, a reproach of men and despised by the people,’ foretold what is seen both to be and to happen to him. For we who believe in him are a reproach everywhere; and ‘despised by the people,’ because, despised and dishonored by your people, he suffered what you inflicted on him.
Mark 10:17 (quotation, high confidence) · Mark 10:18 (quotation, high confidence) · Luke 18:19 (quotation, medium confidence) · Matt 19:17 (quotation, medium confidence) · Ps 22:6 (21:7 LXX) (quotation, high confidence)
Notes and citation
Summary: Christ refers goodness to the Father; he is despised by the people.
- Justin's form of the saying (“my Father who is in heaven”) differs from all the canonical Gospels.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): Εἶς ἐστιν ἀγαθός → Εἷς ἐστιν ἀγαθός.
Topics: Christology
Cite (SBL): Justin, Dial. 101.2 (Archambault 2:126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-101-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
101.3Archambault 2:126–128
Καὶ τὰ ἀκόλουθα· Πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με, καὶ ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν· Ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν, σωσάτω αὐτόν, ὅτι θέλει αὐτόν· τὰ αὐτὰ ὁμοίως ἐγγίνεσθαι αὐτῷ προεῖπεν. Οἱ γὰρ θεωροῦντες αὐτὸν ἐσταυρωμένον καὶ κεφαλὰς ἕκαστος ἐκίνουν καὶ τὰ χείλη διέστρεφον, καὶ τοῖς μυξωτῆρσιν ἐν ἀλλήλοις διαρρινοῦντες ἔλεγον εἰρωνευόμενοι ταῦτα ἃ καὶ ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ γέγραπται· Υἱὸν θεοῦ ἑαυτὸν ἔλεγε, καταβὰς περιπατείτω· σωσάτω αὐτὸν ὁ θεός.
Kai ta akoloutha; Pantes hoi theōrountes me exemyktērisan me, kai elalēsan en cheilesin, ekinēsan kephalēn; Ēlpisen epi kyrion, rhysasthō auton, sōsatō auton, hoti thelei auton; ta auta homoiōs enginesthai autǭ proeipen. Hoi gar theōrountes auton estaurōmenon kai kephalas hekastos ekinoun kai ta cheilē diestrephon, kai tois myxōtērsin en allēlois diarrinountes elegon eirōneuomenoi tauta ha kai en tois apomnēmoneumasi tōn apostolōn autou gegraptai; Huion theou heauton elege, katabas peripateitō; sōsatō auton ho theos.
“And what follows, ‘All who saw me sneered at me, and spoke with their lips, and shook their heads: He hoped in the Lord; let him deliver him, let him save him, since he delights in him,’ he likewise foretold would happen to him. For those who saw him crucified each shook their heads and curled their lips, and turning up their noses at one another said mockingly the things which are also written in the memoirs of his apostles: ‘He said he was the Son of God; let him come down and walk; let God save him.’
Ps 22:7 (21:8 LXX) (quotation, high confidence) · Ps 22:8 (21:9 LXX) (quotation, high confidence) · Matt 27:39 (allusion, high confidence) · Matt 27:40 (allusion, high confidence) · Matt 27:43 (allusion, high confidence)
Notes and citation
Summary: The mockery at the cross fulfilled Ps 22:7–8.
Topics: Christology
Cite (SBL): Justin, Dial. 101.3 (Archambault 2:126–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-101-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 102
102.1Archambault 2:128
Καὶ τὰ ἑξῆς· Ἡ ἐλπίς μου ἀπὸ μασθῶν τῆς μητρός μου· ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας, ἀπὸ γαστρὸς μητρός μου θεός μου εἶ σύ, ὅτι οὐκ ἔστιν ὁ βοηθῶν μοι. Περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με· ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος. Ὡσεὶ ὕδωρ ἐξεχύθη καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου. Ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου· ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου· τῶν γεγενημένων τὴν προαγγελίαν ἐποιεῖτο.
Kai ta hexēs; Hē elpis mou apo masthōn tēs mētros mou; epi se eperriphēn ek mētras, apo gastros mētros mou theos mou ei sy, hoti ouk estin ho boēthōn moi. Periekyklōsan me moschoi polloi, tauroi piones perieschon me; ēnoixan epʼ eme to stoma autōn hōs leōn harpazōn kai ōryomenos. Hōsei hydōr exechythē kai dieskorpisthē panta ta osta mou. Egenēthē hē kardia mou hōsei kēros tēkomenos en mesǭ tēs koilias mou; exēranthē hōs ostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou; tōn gegenēmenōn tēn proangelian epoieito.
“And the following words, ‘My hope from my mother's breasts; I was cast upon you from the womb; from my mother's womb you are my God, for there is none to help me. Many calves have surrounded me; fat bulls have encircled me; they opened their mouth against me like a lion ravening and roaring. I am poured out like water, and all my bones are scattered. My heart has become like wax melting in the midst of my belly; my strength is dried up like a potsherd, and my tongue cleaves to my throat,’ made a foretelling of what happened.
Ps 22:9 (21:10 LXX) (quotation, high confidence) · Ps 22:10 (21:11 LXX) (quotation, high confidence) · Ps 22:11 (21:12 LXX) (quotation, high confidence) · Ps 22:12 (21:13 LXX) (quotation, high confidence) · Ps 22:13 (21:14 LXX) (quotation, high confidence) · Ps 22:14 (21:15 LXX) (quotation, high confidence) · Ps 22:15 (21:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 22:9–15 foretold the events of the passion.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 102.1 (Archambault 2:128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-102-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
102.2Archambault 2:128–130
Τὸ γὰρ Ἡ ἐλπίς μου ἀπὸ μασθῶν τῆς μητρός μου. Ἅμα γὰρ τῷ γεννηθῆναι αὐτὸν ἐν Βηθλεέμ, ὡς προέφην, παρὰ τῶν ἀπὸ Ἀρραβίας μάγων μαθὼν Ἡρώδης ὁ βασιλεὺς τὰ κατʼ αὐτὸν ἐπεβούλευσεν ἀνελεῖν αὐτόν, καὶ κατὰ τὴν τοῦ θεοῦ κέλευσιν Ἰωσὴφ λαβὼν αὐτὸν ἅμα τῇ Μαρίᾳ ἀπῆλθεν εἰς Αἴγυπτον· μετὰ γὰρ τὸ κηρύξαι αὐτὸν τὸν παρʼ αὐτοῦ λόγον ἀνδρωθέντα ὁ πατὴρ θανατωθήσεσθαι αὐτὸν ἐκεκρίκει ὃν ἐγεγεννήκει.
To gar Hē elpis mou apo masthōn tēs mētros mou. Hama gar tǭ gennēthēnai auton en Bēthleem, hōs proephēn, para tōn apo Arrabias magōn mathōn Hērōdēs ho basileus ta katʼ auton epebouleusen anelein auton, kai kata tēn tou theou keleusin Iōsēph labōn auton hama tę̄ Marią apēlthen eis Aigypton; meta gar to kēryxai auton ton parʼ autou logon andrōthenta ho patēr thanatōthēsesthai auton ekekrikei hon egegennēkei.
“For ‘My hope from my mother's breasts’: for as soon as he was born in Bethlehem, as I said before, King Herod, learning about him from the Magi from Arabia, plotted to kill him, and by God's command Joseph took him with Mary and went away into Egypt; for the Father had decided that the one he had begotten should be put to death after he had grown to manhood and proclaimed the word from him.
Ps 22:9 (21:10 LXX) (quotation, high confidence) · Matt 2:13 (allusion, high confidence) · Matt 2:14 (allusion, high confidence)
Notes and citation
Summary: God protected the infant Christ from Herod because his death was appointed for later.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ὅν ἐγεγεννήκει → ὃν ἐγεγεννήκει.
Topics: Christology
Cite (SBL): Justin, Dial. 102.2 (Archambault 2:128–130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-102-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
102.3Archambault 2:130
Ἐὰν δέ τις ἡμῖν λέγῃ· Μὴ γὰρ οὐκ ἠδύνατο ὁ θεὸς μᾶλλον τὸν Ἡρώδην ἀποκτεῖναι; προλαβὼν λέγω· Μὴ γὰρ οὐκ ἠδύνατο ὁ θεὸς τὴν ἀρχὴν καὶ τὸν ὄφιν ἐξᾶραι τοῦ μὴ εἶναι, καὶ μὴ εἰπεῖν ὅτι Καὶ ἔχθραν θήσω ἀνὰ μέσον αὐτοῦ καὶ τῆς γυναικός, καὶ τοῦ σπέρματος αὐτοῦ καὶ τοῦ σπέρματος αὐτῆς; Μὴ γὰρ οὐκ ἠδύνατο εὐθὺς πλῆθος ἀνθρώπων ποιῆσαι;
Ean de tis hēmin legę̄; Mē gar ouk ēdynato ho theos mallon ton Hērōdēn apokteinai? prolabōn legō; Mē gar ouk ēdynato ho theos tēn archēn kai ton ophin exarai tou mē einai, kai mē eipein hoti Kai echthran thēsō ana meson autou kai tēs gynaikos, kai tou spermatos autou kai tou spermatos autēs? Mē gar ouk ēdynato euthys plēthos anthrōpōn poiēsai?
“And if anyone says to us, ‘Could not God rather have killed Herod?’, I answer beforehand: Could not God in the beginning have removed the serpent from existence, and not have said, ‘And I will put enmity between him and the woman, and between his seed and her seed’? Could he not at once have made a multitude of men?
Gen 3:15 (quotation, high confidence)
Notes and citation
Summary: Why did God not simply kill Herod? For the same reason he did not destroy the serpent at once.
Cite (SBL): Justin, Dial. 102.3 (Archambault 2:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-102-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
102.4Archambault 2:130
Ἀλλʼ, ὡς ἐγίνωσκε καλὸν εἶναι γενέσθαι, ἐποίησεν αὐτεξουσίους πρὸς δικαιοπραξίαν καὶ ἀγγέλους καὶ ἀνθρώπους, καὶ χρόνους ὥρισε μέχρις οὗ ἐγίνωσκε καλὸν εἶναι τὸ αὐτεξούσιον ἔχειν αὐτούς· καὶ ὅτι καλὸν εἶναι ὁμοίως ἐγνώριζε, καὶ καθολικὰς καὶ μερικὰς κρίσεις ἐποίει, πεφυλαγμένου μέντοι τοῦ αὐτεξουσίου. Ὅθεν φησὶν ὁ λόγος καὶ ἐν τῇ τοῦ πύργου καταβολῇ καὶ τῇ τῶν γλωσσῶν πολυφθογγίᾳ καὶ ἐξαλλοιώσει ταῦτα. Καὶ εἶπε κύριος· Ἰδοὺ γένος ἓν καὶ χεῖλος ἓν πάντων, καὶ τοῦτο ἤρξαντο ποιῆσαι· καὶ νῦν οὐκ ἐκλείψει ἐξ αὐτῶν πάντα ὅσα ἂν ἐπιθῶνται ποιεῖν.
Allʼ, hōs eginōske kalon einai genesthai, epoiēsen autexousious pros dikaiopraxian kai angelous kai anthrōpous, kai chronous hōrise mechris hou eginōske kalon einai to autexousion echein autous; kai hoti kalon einai homoiōs egnōrize, kai katholikas kai merikas kriseis epoiei, pephylagmenou mentoi tou autexousiou. Hothen phēsin ho logos kai en tę̄ tou pyrgou katabolę̄ kai tę̄ tōn glōssōn polyphthongią kai exalloiōsei tauta. Kai eipe kyrios; Idou genos hen kai cheilos hen pantōn, kai touto ērxanto poiēsai; kai nyn ouk ekleipsei ex autōn panta hosa an epithōntai poiein.
“But, as he knew it was good to happen, he made both angels and men free to do righteousness, and set times for as long as he knew it was good for them to have free will; and because he likewise knew it was good, he made general and particular judgments, while preserving free will. Hence the word says this, at the overthrow of the tower and the confusion and change of languages: ‘And the Lord said: Behold, they are one race and all have one language, and this they have begun to do; and now nothing will fail them of all that they undertake to do.’
Gen 11:6 (quotation, high confidence)
Notes and citation
Summary: God made angels and men free and judges them while preserving their freedom, as at Babel.
Topics: Ethics
Cite (SBL): Justin, Dial. 102.4 (Archambault 2:130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-102-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
102.5Archambault 2:130–132
Καὶ τό τε Ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, ὁμοίως τῶν ὑπʼ αὐτοῦ μελλόντων γίνεσθαι κατὰ τὸ τοῦ πατρὸς θέλημα προαγγελία ἦν. Ἡ γὰρ τοῦ ἰσχυροῦ αὐτοῦ λόγου δύναμις, διʼ ἧς ἀεὶ ἤλεγχε τοὺς συζητοῦντας αὐτῷ Φαρισαίους καὶ γραμματεῖς καὶ ἁπλῶς τοὺς ἐν τῷ γένει ὑμῶν διδασκάλους, ἐποχὴν ἔσχε δίκην πολυΰδρου καὶ ἰσχυρᾶς πηγῆς, ἧς τὸ ὕδωρ ἀπεστράφη, σιγήσαντος αὐτοῦ καὶ μηκέτι ἐπὶ Πιλάτου ἀποκρίνασθαι μηδὲν μηδενὶ βουλομένου, ὡς ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ δεδήλωται, ὅπως καὶ τὸ διὰ Ἡσαΐου εἰρημένον καρπὸν ἐνεργῆ ἔχῃ, ὅπου εἴρηται· Κύριος δίδωσί μοι γλῶσσαν τοῦ γνῶναι ἡνίκα με δεῖ εἰπεῖν λόγον.
Kai to te Exēranthē hōs ostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou, homoiōs tōn hypʼ autou mellontōn ginesthai kata to tou patros thelēma proangelia ēn. Hē gar tou ischyrou autou logou dynamis, diʼ hēs aei ēlenche tous syzētountas autǭ Pharisaious kai grammateis kai haplōs tous en tǭ genei hymōn didaskalous, epochēn esche dikēn polyÿdrou kai ischyras pēgēs, hēs to hydōr apestraphē, sigēsantos autou kai mēketi epi Pilatou apokrinasthai mēden mēdeni boulomenou, hōs en tois apomnēmoneumasi tōn apostolōn autou dedēlōtai, hopōs kai to dia Hēsaïou eirēmenon karpon energē echę̄, hopou eirētai; Kyrios didōsi moi glōssan tou gnōnai hēnika me dei eipein logon.
“And the words, ‘My strength is dried up like a potsherd, and my tongue cleaves to my throat,’ were likewise a foretelling of what he was to do according to the Father's will. For the power of his mighty word, by which he always refuted the Pharisees and scribes who disputed with him, and in a word the teachers of your race, was stopped like a spring abundant and strong whose water is turned away, when he was silent and would no longer answer anything to anyone before Pilate, as is shown in the memoirs of his apostles; so that what was said through Isaiah might also bear effective fruit, where it is said: ‘The Lord gives me a tongue to know when I should speak a word.’
Ps 22:15 (21:16 LXX) (quotation, high confidence) · Matt 27:14 (allusion, high confidence) · Isa 50:4 (quotation, high confidence)
Notes and citation
Summary: Christ's silence before Pilate fulfilled the psalm and Isaiah.
Notes on the original text
- Digital text corrected (digitization slip (wrong letter); digitization slip against Archambault's printed text (wrong breathing)): ὄσταακον → ὄστρακον; διʼ ἦς ἀεὶ → διʼ ἧς ἀεὶ; πηγῆς, ἦς τὸ ὕδωρ → πηγῆς, ἧς τὸ ὕδωρ.
Topics: Christology
Cite (SBL): Justin, Dial. 102.5 (Archambault 2:130–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-102-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
102.6Archambault 2:132
Τὸ δὲ καὶ εἰπεῖν αὐτόν· Θεός μου εἶ σύ, μὴ ἀποστῇς ἀπʼ ἐμοῦ, διδάσκοντος ἅμα ὅτι ἐπὶ θεὸν τὸν πάντα ποιήσαντα ἐλπίζειν δεῖ πάντας καὶ παρʼ ἐκείνου μόνου σωτηρίαν καὶ βοήθειαν ζητεῖν, ἀλλὰ μή, ὡς τοὺς λοιποὺς τῶν ἀνθρώπων, διὰ γένος ἢ πλοῦτον ἢ ἰσχὺν ἢ σοφίαν νομίζειν δύνασθαι σώζεσθαι· ὁποῖον καὶ ὑμεῖς ἀεὶ ἐπράξατε, ποτὲ μὲν μοσχοποιήσαντες, ἀεὶ δὲ ἀχάριστοι καὶ φονεῖς τῶν δικαίων καὶ τετυφωμένοι διὰ τὸ γένος φαινόμενοι.
To de kai eipein auton; Theos mou ei sy, mē apostę̄s apʼ emou, didaskontos hama hoti epi theon ton panta poiēsanta elpizein dei pantas kai parʼ ekeinou monou sōtērian kai boētheian zētein, alla mē, hōs tous loipous tōn anthrōpōn, dia genos ē plouton ē ischyn ē sophian nomizein dynasthai sōzesthai; hopoion kai hymeis aei epraxate, pote men moschopoiēsantes, aei de acharistoi kai phoneis tōn dikaiōn kai tetyphōmenoi dia to genos phainomenoi.
“And his saying, ‘You are my God; do not depart from me,’ teaches at the same time that all must hope in God who made all things, and seek salvation and help from him alone, and not, like the rest of men, think that they can be saved by race or wealth or strength or wisdom; as you have always done, at one time making the calf, and always appearing ungrateful and murderers of the righteous and puffed up because of your race.
Ps 22:10 (21:11 LXX) (quotation, high confidence) · Ps 22:11 (21:12 LXX) (quotation, high confidence) · Jer 9:23 (echo, medium confidence)
Notes and citation
Summary: Christ teaches trust in God alone, not in race, wealth, or strength.
Cite (SBL): Justin, Dial. 102.6 (Archambault 2:132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-102-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
102.7Archambault 2:132–134
Εἰ γὰρ ὁ υἱὸς τοῦ θεοῦ φαίνεται μήτε διὰ τὸ εἶναι υἱὸς μήτε κατὰ τὸ εἶναι ἰσχυρὸς μήτε διὰ τὸ σοφὸς λέγων δύνασθαι σώζεσθαι, ἀλλὰ πρὸς τὸ ἀναμάρτητος εἶναι, ὡς Ἡσαίας φησίν, μηδὲ μέχρι φωνῆς ἡμαρτηκέναι αὐτόν, ἀνομίαν γὰρ οὐκ ἐποίησεν οὐδὲ δόλον τῷ στόματι, ἄνευ τοῦ θεοῦ σωθήσεσθαι μὴ δύνασθαι, πῶς ὑμεῖς ἢ καὶ οἱ ἄλλοι οἱ ἄνευ τῆς ἐλπίδος ταύτης σωθήσεσθαι προσδοκῶντες οὐχ ἑαυτοὺς ἀπατᾶν λογίζεσθε.
Ei gar ho huios tou theou phainetai mēte dia to einai huios mēte kata to einai ischyros mēte dia to sophos legōn dynasthai sōzesthai, alla pros to anamartētos einai, hōs Hēsaias phēsin, mēde mechri phōnēs hēmartēkenai auton, anomian gar ouk epoiēsen oude dolon tǭ stomati, aneu tou theou sōthēsesthai mē dynasthai, pōs hymeis ē kai hoi alloi hoi aneu tēs elpidos tautēs sōthēsesthai prosdokōntes ouch heautous apatan logizesthe.
“For if the Son of God is seen to say that he cannot be saved either by being Son, or by being strong, or by being wise, but that, though he was sinless, as Isaiah says, and did not sin even in word (for he did no lawlessness, nor deceit with his mouth), he cannot be saved without God, how do you, or the others who expect to be saved without this hope, not reckon that you are deceiving yourselves?
Isa 53:9 (quotation, high confidence) · 1 Pet 2:22 (echo, medium confidence)
Notes and citation
Summary: If even the sinless Son relies on God, how can others hope to be saved without him?
Topics: Christology
Cite (SBL): Justin, Dial. 102.7 (Archambault 2:132–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-102-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 103
103.1Archambault 2:134
Τὰ δὲ ἑξῆς εἰρημένα ἐν τῷ ψαλμῷ· Ὅτι θλῖψις ἐγγύς, ὅτι οὐκ ἔστιν ὁ βοηθῶν μοι. Περιεκύκλωσάν με μόσχοι πολλοί, ταῦροι πίονες περιέσχον με· ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ἁρπάζων καὶ ὠρυόμενος· ὡσεὶ ὕδωρ ἐξεχύθη καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου· τῶν ὁμοίως αὐτῷ συμβάντων προαγγελία ἦν. Ἐκείνης γὰρ τῆς νυκτός, ὅτε ἐπὶ τὸ ὄρος τῶν ἐλαιῶν ἐπῆλθον αὐτῷ οἱ ἀπὸ τοῦ λαοῦ ὑμῶν ὑπὸ τῶν Φαρισαίων καὶ γραμματέων καὶ τῶν διδασκάλων ἐπιπεμφθέντες, ἐκύκλωσαν αὐτὸν οὓς μόσχους κερατιστὰς καὶ προώλεις ὁ λόγος ἔλεγε.
Ta de hexēs eirēmena en tǭ psalmǭ; Hoti thlipsis engys, hoti ouk estin ho boēthōn moi. Periekyklōsan me moschoi polloi, tauroi piones perieschon me; ēnoixan epʼ eme to stoma autōn hōs leōn harpazōn kai ōryomenos; hōsei hydōr exechythē kai dieskorpisthē panta ta osta mou; tōn homoiōs autǭ symbantōn proangelia ēn. Ekeinēs gar tēs nyktos, hote epi to oros tōn elaiōn epēlthon autǭ hoi apo tou laou hymōn hypo tōn Pharisaiōn kai grammateōn kai tōn didaskalōn epipemphthentes, ekyklōsan auton hous moschous keratistas kai proōleis ho logos elege.
“And what is said next in the psalm, ‘For trouble is near, for there is none to help me. Many calves have surrounded me; fat bulls have encircled me; they opened their mouth against me like a lion ravening and roaring; I am poured out like water, and all my bones are scattered,’ was likewise a foretelling of what happened to him. For on that night, when those of your people who had been sent by the Pharisees and scribes and teachers came upon him at the Mount of Olives, those whom the word called butting and destructive calves surrounded him.
Ps 22:11 (21:12 LXX) (quotation, high confidence) · Ps 22:12 (21:13 LXX) (quotation, high confidence) · Ps 22:13 (21:14 LXX) (quotation, high confidence) · Ps 22:14 (21:15 LXX) (quotation, high confidence) · Matt 26:47 (allusion, high confidence)
Notes and citation
Summary: The “calves” of Psalm 22 are those who arrested Christ on the Mount of Olives.
Topics: Christology
Cite (SBL): Justin, Dial. 103.1 (Archambault 2:134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.2Archambault 2:134–136
Καὶ τὸ Ταῦροι πίονες περιέσχον με εἰπεῖν τοὺς καὶ αὐτοὺς μὲν τὰ ὅμοια τοῖς μόσχοις ποιήσαντας, ὅτε ἤχθη πρὸς τοὺς διδασκάλους ὑμῶν, προέλεγεν· οὓς ὡς ταύρους διὰ τοῦτο ὁ λόγος εἶπεν, ἐπειδὴ τοὺς ταύρους τοῦ εἶναι μόσχους αἰτίους οἴδαμεν. Ὡς οὖν πατέρες εἰσὶ τῶν μόσχων οἱ ταῦροι, οὕτως οἱ διδάσκαλοι ὑμῶν τοῖς τέκνοις αὐτῶν αἴτιοι ἦσαν τοῦ ἐξελθόντας εἰς τὸ ὄρος τῶν ἐλαιῶν συλλαβεῖν αὐτὸν καὶ ἄγειν ἐπʼ αὐτούς. Καὶ τὸ εἰπεῖν Ὅτι οὐκ ἔστιν ὁ βοηθῶν δηλωτικὸν καὶ αὐτὸ τοῦ γενομένου. Οὐδεὶς γὰρ οὐδὲ μέχρις ἑνὸς ἀνθρώπου βοηθεῖν αὐτῷ ὡς ἀναμαρτήτῳ βοηθὸς ὑπῆρχε.
Kai to Tauroi piones perieschon me eipein tous kai autous men ta homoia tois moschois poiēsantas, hote ēchthē pros tous didaskalous hymōn, proelegen; hous hōs taurous dia touto ho logos eipen, epeidē tous taurous tou einai moschous aitious oidamen. Hōs oun pateres eisi tōn moschōn hoi tauroi, houtōs hoi didaskaloi hymōn tois teknois autōn aitioi ēsan tou exelthontas eis to oros tōn elaiōn syllabein auton kai agein epʼ autous. Kai to eipein Hoti ouk estin ho boēthōn dēlōtikon kai auto tou genomenou. Oudeis gar oude mechris henos anthrōpou boēthein autǭ hōs anamartētǭ boēthos hypērche.
“And ‘Fat bulls have encircled me’ foretold those who did the same as the calves when he was led to your teachers; whom the word called bulls because we know that bulls are the cause of there being calves. As, then, bulls are the fathers of the calves, so your teachers were the cause for their children of going out to the Mount of Olives to seize him and bring him to them. And ‘For there is none to help’ also shows what happened. For not even one man was found to help him as a sinless man.
Ps 22:12 (21:13 LXX) (quotation, high confidence) · Matt 26:57 (allusion, high confidence) · Matt 26:56 (allusion, medium confidence)
Notes and citation
Summary: The “bulls” are the teachers who sent the arresting party; no one helped him.
Cite (SBL): Justin, Dial. 103.2 (Archambault 2:134–136; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.3Archambault 2:136–138
Καὶ τὸ Ἤνοιξαν ἐπʼ ἐμὲ τὸ στόμα αὐτῶν ὡς λέων ὠρυόμενος δηλοῖ τὸν βασιλέα τῶν Ἰουδαίων τότε ὄντα, καὶ αὐτὸν Ἡρώδην λεγόμενον, διάδοχον γεγενημένον Ἡρώδου τοῦ, ὅτε ἐγεγέννητο, ἀνελόντος πάντας τοὺς ἐν Βηθλεὲμ ἐκείνου τοῦ καιροῦ γεννηθέντας παῖδας, διὰ τὸ ὑπονοεῖν ἐν αὐτοῖς πάντως εἶναι τὸν περὶ οὗ εἰρήκεισαν αὐτῷ οἱ ἀπὸ Ἀρραβίας ἐλθόντες μάγοι· μὴ ἐπιστάμενος τὴν τοῦ ἰσχυροτέρου πάντων βουλήν, ὡς εἰς Αἴγυπτον τῷ Ἰωσὴφ καὶ τῇ Μαρίᾳ ἐκεκελεύκει ἀπαλλαγῆναι λαβοῦσι τὸ παιδίον, καὶ εἶναι ἐκεῖ ἄχρις ἂν πάλιν αὐτοῖς ἀποκαλυφθῇ ἐπανελθεῖν εἰς τὴν χώραν αὐτῶν· κἀκεῖ ἦσαν ἀπελθόντες ἄχρις ἂν ἀπέθανεν ὁ ἀποκτείνας τὰ ἐν Βηθλεὲμ παιδία Ἡρώδης καὶ Ἀρχέλαος αὐτὸν διεδέξατο· καὶ οὗτος ἐτελεύτα πρὶν τὸν Χριστὸν τὴν οἰκονομίαν τὴν κατὰ τὸ βούλημα τοῦ πατρὸς γεγενημένην ὑπʼ αὐτοῦ ἐπὶ τῷ σταυρωθῆναι ἐλθεῖν.
Kai to Ēnoixan epʼ eme to stoma autōn hōs leōn ōryomenos dēloi ton basilea tōn Ioudaiōn tote onta, kai auton Hērōdēn legomenon, diadochon gegenēmenon Hērōdou tou, hote egegennēto, anelontos pantas tous en Bēthleem ekeinou tou kairou gennēthentas paidas, dia to hyponoein en autois pantōs einai ton peri hou eirēkeisan autǭ hoi apo Arrabias elthontes magoi; mē epistamenos tēn tou ischyroterou pantōn boulēn, hōs eis Aigypton tǭ Iōsēph kai tę̄ Marią ekekeleukei apallagēnai labousi to paidion, kai einai ekei achris an palin autois apokalyphthę̄ epanelthein eis tēn chōran autōn; kakei ēsan apelthontes achris an apethanen ho apokteinas ta en Bēthleem paidia Hērōdēs kai Archelaos auton diedexato; kai houtos eteleuta prin ton Christon tēn oikonomian tēn kata to boulēma tou patros gegenēmenēn hypʼ autou epi tǭ staurōthēnai elthein.
“And ‘They opened their mouth against me like a roaring lion’ indicates the one who was then king of the Jews, also called Herod, who succeeded the Herod who, when he was born, killed all the children born in Bethlehem at that time, because he suspected that among them was certainly the one of whom the Magi who came from Arabia had spoken to him; not knowing the counsel of the one stronger than all, who had commanded Joseph and Mary to take the child and depart to Egypt, and to be there until it should be revealed to them again to return to their own country; and there they remained until Herod who had killed the children in Bethlehem died and Archelaus succeeded him; and he died before Christ came to the dispensation of being crucified which had been ordained by the Father's will.
Ps 22:13 (21:14 LXX) (quotation, high confidence) · Matt 2:16 (allusion, high confidence) · Matt 2:22 (allusion, high confidence)
Notes and citation
Summary: The roaring lion is Herod Antipas, successor of the Herod who killed the infants.
- Justin telescopes the succession: Herod the Great, then Archelaus, then Herod Antipas in Galilee.
Cite (SBL): Justin, Dial. 103.3 (Archambault 2:136–138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.4Archambault 2:138
Ἡρώδου δέ, τοῦ Ἀρχέλαον διαδεξαμένου, λαβόντος τὴν ἐξουσίαν τὴν ἀπονεμηθεῖσαν αὐτῷ, ᾧ καὶ Πιλάτος χαριζόμενος δεδεμένον τὸν Ἰησοῦν ἔπεμψε, καὶ τοῦτο γενησόμενον προειδὼς ὁ θεὸς εἰρήκει οὕτως· Καὶ δήσαντες αὐτὸν εἰς Ἀσσυρίου ἀπήνεγκαν ξένια τῷ βασιλεῖ.
Hērōdou de, tou Archelaon diadexamenou, labontos tēn exousian tēn aponemētheisan autǭ, hǭ kai Pilatos charizomenos dedemenon ton Iēsoun epempse, kai touto genēsomenon proeidōs ho theos eirēkei houtōs; Kai dēsantes auton eis Assyriou apēnenkan xenia tǭ basilei.
“And when Herod, who succeeded Archelaus, had received the authority assigned to him, to whom Pilate also, as a favor, sent Jesus bound, God, foreseeing that this too would happen, had said thus: ‘And they bound him and carried him to the Assyrian as a present for the king.’
Luke 23:7 (allusion, high confidence) · Luke 23:11 (allusion, medium confidence) · Hos 10:6 (quotation, high confidence)
Notes and citation
Summary: Pilate sent Jesus bound to Herod, as Hosea foretold.
- “And they bound him and carried him to the Assyrian as a present”: Hos 10:6 LXX.
Cite (SBL): Justin, Dial. 103.4 (Archambault 2:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.5Archambault 2:138
Ἢ λέοντα τὸν ὠρυόμενον ἐπʼ αὐτὸν ἔλεγε τὸν διάβολον, ὃν Μωσῆς μὲν ὄφιν καλεῖ, ἐν δὲ τῷ Ἰὼβ καὶ τῷ Ζαχαρίᾳ διάβολος κέκληται, καὶ ὑπὸ τοῦ Ἰησοῦ σατανᾶς προσηγόρευται, ὄνομα ἀπὸ τῆς πράξεως ἧς ἔπραξε σύνθετον κτησάμενον αὐτὸν μηνύων· τὸ γὰρ σατᾶ ἐν τῇ Ἰουδαίων καὶ Σύρων φωνῇ ἀποστάτης ἐστί, τὸ δὲ νᾶς ὄνομα ἐξ οὗ ἡ ἑρμηνεία ὄφις ἐκλήθη· ἐξ ὧν ἀμφοτέρων τῶν εἰρημένων ἓν ὄνομα γίνεται σατανᾶς.
Ē leonta ton ōryomenon epʼ auton elege ton diabolon, hon Mōsēs men ophin kalei, en de tǭ Iōb kai tǭ Zacharią diabolos keklētai, kai hypo tou Iēsou satanas prosēgoreutai, onoma apo tēs praxeōs hēs epraxe syntheton ktēsamenon auton mēnyōn; to gar sata en tę̄ Ioudaiōn kai Syrōn phōnę̄ apostatēs esti, to de nas onoma ex hou hē hermēneia ophis eklēthē; ex hōn amphoterōn tōn eirēmenōn hen onoma ginetai satanas.
“Or he called the devil the lion roaring against him, whom Moses calls the serpent, and who is called the devil in Job and Zechariah, and is addressed by Jesus as Satan, indicating that he acquired a compound name from the deed he did; for ‘sata’ in the language of the Jews and Syrians means an apostate, and ‘nas’ is the word from which serpent is translated; and from both of these one name is formed, Satanas.
Gen 3:1 (allusion, high confidence) · Job 1:6 (allusion, high confidence) · Zech 3:1 (allusion, high confidence) · Matt 4:10 (allusion, high confidence) · 1 Pet 5:8 (echo, medium confidence)
Notes and citation
Summary: The lion may also be the devil; Justin explains the name Satan.
- Justin's etymology of “Satan” (sata, apostate, + nas, serpent) is fanciful; the Hebrew word means “adversary.”
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): Ἤ λέοντα → Ἢ λέοντα.
Cite (SBL): Justin, Dial. 103.5 (Archambault 2:138; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.6Archambault 2:138–140
Καὶ γὰρ οὗτος ὁ διάβολος ἅμα τῷ ἀναβῆναι αὐτὸν ἀπὸ τοῦ ποταμοῦ τοῦ Ἰορδάνου, τῆς φωνῆς αὐτῷ λεχθείσης· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε· ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων γέγραπται προσελθὼν αὐτῷ καὶ πειράζων μέχρι τοῦ εἰπεῖν αὐτῷ· Προσκύνησόν μοι· καὶ ἀποκρίνασθαι αὐτῷ τὸν Χριστόν. Ὕπαγε ὀπίσω μου, σατανᾶ· κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. Ὡς γὰρ τὸν Ἀδὰμ ἐπλάνησεν, ἔλεγε καὶ τοῦτον δυνηθῆναι ἐργάσασθαί τι.
Kai gar houtos ho diabolos hama tǭ anabēnai auton apo tou potamou tou Iordanou, tēs phōnēs autǭ lechtheisēs; Huios mou ei sy, egō sēmeron gegennēka se; en tois apomnēmoneumasi tōn apostolōn gegraptai proselthōn autǭ kai peirazōn mechri tou eipein autǭ; Proskynēson moi; kai apokrinasthai autǭ ton Christon. Hypage opisō mou, satana; kyrion ton theon sou proskynēseis kai autǭ monǭ latreuseis. Hōs gar ton Adam eplanēsen, elege kai touton dynēthēnai ergasasthai ti.
“For this devil, as soon as he came up from the river Jordan, when the voice had said to him, ‘You are my Son; today I have begotten you,’ is written in the memoirs of the apostles to have come to him and tempted him, even to saying to him, ‘Worship me’; and Christ answered him, ‘Get behind me, Satan; you shall worship the Lord your God, and him only shall you serve.’ For as he had deceived Adam, he said he could do something against him too.
Ps 2:7 (quotation, high confidence) · Luke 3:22 (quotation, medium confidence) · Matt 4:1 (allusion, high confidence) · Matt 4:9 (quotation, high confidence) · Matt 4:10 (quotation, high confidence) · Deut 6:13 (quotation, high confidence)
Notes and citation
Summary: After the baptism the devil tempted Christ, who rebuked him.
Topics: Christology
Cite (SBL): Justin, Dial. 103.6 (Archambault 2:138–140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.7Archambault 2:140
Καὶ τὸ Ὡσεὶ ὕδωρ ἐξεχύθη καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου, ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου, ὅπερ γέγονεν αὐτῷ ἐκείνης τῆς νυκτός, ὅτε ἐπʼ αὐτὸν ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν συλλαβεῖν αὐτόν, προαγγελία ἦν.
Kai to Hōsei hydōr exechythē kai dieskorpisthē panta ta osta mou, egenēthē hē kardia mou hōsei kēros tēkomenos en mesǭ tēs koilias mou, hoper gegonen autǭ ekeinēs tēs nyktos, hote epʼ auton exēlthon eis to oros tōn elaiōn syllabein auton, proangelia ēn.
“And ‘I am poured out like water, and all my bones are scattered; my heart has become like wax melting in the midst of my belly,’ was a foretelling of what happened to him on that night when they came out against him to the Mount of Olives to seize him.
Ps 22:14 (21:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 22:14 foretold Christ's agony on the Mount of Olives.
Cite (SBL): Justin, Dial. 103.7 (Archambault 2:140; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-7).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.8Archambault 2:140–142
Ἐν γὰρ τοῖς ἀπομνημονεύμασιν, ἅ φημι ὑπὸ τῶν ἀποστόλων αὐτοῦ καὶ τῶν ἐκείνοις παρακολουθησάντων συντετάχθαι, γέγραπται ὅτι ἱδρὼς ὡσεὶ θρόμβοι κατεχεῖτο, αὐτοῦ εὐχομένου καὶ λέγοντος· Παρελθέτω, εἰ δυνατόν, τὸ ποτήριον τοῦτο· ἐντρόμου τῆς καρδίας δηλονότι οὔσης καὶ τῶν ὀστῶν ὁμοίως καὶ ἐοικυίας τῆς καρδίας κηρῷ τηκομένῳ εἰς τὴν κοιλίαν, ὅπως εἰδῶμεν ὅτι ὁ πατὴρ τὸν ἑαυτοῦ υἱὸν καὶ ἐν τοιούτοις πάθεσιν ἀληθῶς γεγονέναι διʼ ἡμᾶς βεβούληται, καὶ μὴ λέγωμεν ὅτι ἐκεῖνος, τοῦ θεοῦ υἱὸς ὤν, οὐκ ἀντελαμβάνετο τῶν γινομένων καὶ συμβαινόντων αὐτῷ.
En gar tois apomnēmoneumasin, ha phēmi hypo tōn apostolōn autou kai tōn ekeinois parakolouthēsantōn syntetachthai, gegraptai hoti hidrōs hōsei thromboi katecheito, autou euchomenou kai legontos; Parelthetō, ei dynaton, to potērion touto; entromou tēs kardias dēlonoti ousēs kai tōn ostōn homoiōs kai eoikuias tēs kardias kērǭ tēkomenǭ eis tēn koilian, hopōs eidōmen hoti ho patēr ton heautou huion kai en toioutois pathesin alēthōs gegonenai diʼ hēmas beboulētai, kai mē legōmen hoti ekeinos, tou theou huios ōn, ouk antelambaneto tōn ginomenōn kai symbainontōn autǭ.
“For in the memoirs which I say were composed by his apostles and those who followed them, it is written that sweat poured down like drops of blood while he prayed and said, ‘Let this cup pass, if it is possible’; his heart and likewise his bones clearly trembling, and his heart being like wax melting into his belly; so that we may know that the Father willed his own Son to be truly in such sufferings for our sake, and may not say that he, being the Son of God, did not feel what happened and befell him.
Textual problem in this passage: see the notes.
Luke 22:44 (allusion, high confidence) · Matt 26:39 (quotation, high confidence) · Luke 1:3 (echo, medium confidence)
Notes and citation
Summary: The Gospels record Christ's bloody sweat, proving he truly suffered.
- “Composed by his apostles and those who followed them”: Justin distinguishes Gospels written by apostles and by their followers (e.g. Mark and Luke).
- The bloody sweat is from Luke 22:44, a verse missing from some manuscripts; Justin's citation is early evidence for it.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 103.8 (Archambault 2:140–142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-8).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
103.9Archambault 2:142
Καὶ τὸ Ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου, καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου, ὅπερ προεῖπον, τῆς σιγῆς, ἐν μηδενὶ μηδὲν ἀποκρινόμενος ὁ πάντας ἐλέγχων ἀσόφους τοὺς παρʼ ὑμῖν διδασκάλους, προαγγελία ἦν.
Kai to Exēranthē hōs ostrakon hē ischys mou, kai hē glōssa mou kekollētai tǭ laryngi mou, hoper proeipon, tēs sigēs, en mēdeni mēden apokrinomenos ho pantas elenchōn asophous tous parʼ hymin didaskalous, proangelia ēn.
“And ‘My strength is dried up like a potsherd, and my tongue cleaves to my throat’ was, as I said before, a foretelling of the silence of him who convicted all your teachers of being unwise, when he answered nothing at all.
Ps 22:15 (21:16 LXX) (quotation, high confidence) · Mark 15:5 (allusion, high confidence)
Notes and citation
Summary: Christ's silence fulfilled Ps 22:15.
Cite (SBL): Justin, Dial. 103.9 (Archambault 2:142; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-103-9).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 104
104.1Archambault 2:142–144
Καὶ τὸ Εἰς χοῦν θανάτου κατήγαγές με, ὅτι ἐκύκλωσάν με κύνες πολλοί, συναγωγὴ πονηρευομένων περιέσχον με· ὤρυξαν χεῖράς μου καὶ πόδας μου, ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου· αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με· διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον, ὡς προεῖπον, προαγγελία ἦν διὰ ποίου θανάτου καταδικάζειν αὐτὸν ἔμελλεν ἡ συναγωγὴ τῶν πονηρευομένων, οὓς καὶ κύνας καλεῖ, καὶ κυνηγοὺς μηνύων, ὅτι αὐτοὶ οἱ κυνηγήσαντες καὶ συνήχθησαν οἱ ἀγωνιζόμενοι ἐπὶ τῷ καταδικάσασθαι αὐτόν· ὅπερ καὶ ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ γέγραπται γενόμενον.
Kai to Eis choun thanatou katēgages me, hoti ekyklōsan me kynes polloi, synagōgē ponēreuomenōn perieschon me; ōryxan cheiras mou kai podas mou, exērithmēsan panta ta osta mou; autoi de katenoēsan kai epeidon me; diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron, hōs proeipon, proangelia ēn dia poiou thanatou katadikazein auton emellen hē synagōgē tōn ponēreuomenōn, hous kai kynas kalei, kai kynēgous mēnyōn, hoti autoi hoi kynēgēsantes kai synēchthēsan hoi agōnizomenoi epi tǭ katadikasasthai auton; hoper kai en tois apomnēmoneumasi tōn apostolōn autou gegraptai genomenon.
“And ‘You have brought me down into the dust of death, for many dogs have surrounded me; a gathering of evildoers has encircled me; they dug my hands and my feet, they counted all my bones; and they looked and stared at me; they divided my garments among them, and for my clothing they cast lots,’ was, as I said before, a foretelling of the death to which the synagogue of evildoers would condemn him, whom he also calls dogs, indicating also that they were hunters, because those who hunted him also gathered, striving to condemn him; which is also written in the memoirs of his apostles as having happened.
Ps 22:15 (21:16 LXX) (quotation, high confidence) · Ps 22:16 (21:17 LXX) (quotation, high confidence) · Ps 22:17 (21:18 LXX) (quotation, high confidence) · Ps 22:18 (21:19 LXX) (quotation, high confidence) · Matt 26:59 (allusion, medium confidence)
Notes and citation
Summary: Ps 22:15–18 foretold his condemnation and crucifixion.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): οὕς καὶ κύνας → οὓς καὶ κύνας.
Topics: Christology
Cite (SBL): Justin, Dial. 104.1 (Archambault 2:142–144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-104-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
104.2Archambault 2:144
Καὶ ὅτι μετὰ τὸ σταυρωθῆναι αὐτὸν ἐμέρισαν ἑαυτοῖς οἱ σταυρώσαντες αὐτὸν τὰ ἱμάτια αὐτοῦ, ἐδήλωσα.
Kai hoti meta to staurōthēnai auton emerisan heautois hoi staurōsantes auton ta himatia autou, edēlōsa.
“And that after he was crucified those who crucified him divided his garments among them, I have shown.
Matt 27:35 (allusion, high confidence)
Notes and citation
Summary: The soldiers divided his garments.
Cite (SBL): Justin, Dial. 104.2 (Archambault 2:144; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-104-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 105
105.1Archambault 2:144–146
Τὰ δὲ ἀκόλουθα τοῦ ψαλμοῦ· Σὺ δέ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν σου ἀπʼ ἐμοῦ· εἰς τὴν ἀντίληψίν μου πρόσχες· ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου· σῶσόν με ἐκ στόματος λέοντος καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου· ὁμοίως πάλιν διδασκαλία καὶ προαγγελία τῶν ὄντων αὐτῷ καὶ συμβαίνειν μελλόντων. Μονογενὴς γὰρ ὅτι ἦν τῷ πατρὶ τῶν ὅλων οὗτος, ἰδίως ἐξ αὐτοῦ λόγος καὶ δύναμις γεγεννημένος, καὶ ὕστερον ἄνθρωπος διὰ τῆς παρθένου γενόμενος, ὡς ἀπὸ τῶν ἀπομνημονευμάτων ἐμάθομεν, προεδήλωσα.
Ta de akoloutha tou psalmou; Sy de, kyrie, mē makrynę̄s tēn boētheian sou apʼ emou; eis tēn antilēpsin mou prosches; rhysai apo rhomphaias tēn psychēn mou kai ek cheiros kynos tēn monogenē mou; sōson me ek stomatos leontos kai apo keratōn monokerōtōn tēn tapeinōsin mou; homoiōs palin didaskalia kai proangelia tōn ontōn autǭ kai symbainein mellontōn. Monogenēs gar hoti ēn tǭ patri tōn holōn houtos, idiōs ex autou logos kai dynamis gegennēmenos, kai hysteron anthrōpos dia tēs parthenou genomenos, hōs apo tōn apomnēmoneumatōn emathomen, proedēlōsa.
“And what follows in the psalm, ‘But you, Lord, do not keep your help far from me; attend to my support; deliver my soul from the sword, and my only one from the hand of the dog; save me from the lion's mouth, and my lowliness from the horns of the unicorns,’ is likewise again a teaching and foretelling of the things that were his and were to happen to him. For I have shown before that he was the Only-begotten of the Father of all, begotten from him in a unique way as Word and Power, and later became man through the Virgin, as we have learned from the memoirs.
Ps 22:19 (21:20 LXX) (quotation, high confidence) · Ps 22:20 (21:21 LXX) (quotation, high confidence) · Ps 22:21 (21:22 LXX) (quotation, high confidence) · John 1:14 (echo, medium confidence)
Notes and citation
Summary: “My only one” in Ps 22:20 points to Christ as the Only-begotten.
Topics: Christology
Cite (SBL): Justin, Dial. 105.1 (Archambault 2:144–146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-105-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
105.2Archambault 2:146
Καὶ ὅτι σταυρωθεὶς ἀπέθανεν, ὁμοίως προεῖπε. Τὸ γὰρ Ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου· σῶσόν με ἐκ στόματος λέοντος καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου· ὁμοίως μηνύοντος διʼ οὗ πάθους ἔμελλεν ἀποθνήσκειν, τουτέστι σταυροῦσθαι· τὸ γὰρ Κεράτων μονοκερώτων ὅτι τὸ σχῆμα τοῦ σταυροῦ ἐστι μόνου, προεξηγησάμην ὑμῖν.
Kai hoti staurōtheis apethanen, homoiōs proeipe. To gar Rhysai apo rhomphaias tēn psychēn mou kai ek cheiros kynos tēn monogenē mou; sōson me ek stomatos leontos kai apo keratōn monokerōtōn tēn tapeinōsin mou; homoiōs mēnyontos diʼ hou pathous emellen apothnēskein, toutesti staurousthai; to gar Keratōn monokerōtōn hoti to schēma tou staurou esti monou, proexēgēsamēn hymin.
“And he likewise foretold that he would die by crucifixion. For ‘Deliver my soul from the sword, and my only one from the hand of the dog; save me from the lion's mouth, and my lowliness from the horns of the unicorns,’ likewise indicates by what suffering he was to die, that is, by being crucified; for I have explained to you before that ‘the horns of the unicorns’ is the figure of the cross alone.
Ps 22:20 (21:21 LXX) (quotation, high confidence) · Ps 22:21 (21:22 LXX) (quotation, high confidence)
Notes and citation
Summary: The unicorns' horns point to the cross.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): διʼ οὖ πάθους → διʼ οὗ πάθους.
Topics: Christology
Cite (SBL): Justin, Dial. 105.2 (Archambault 2:146; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-105-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
105.3Archambault 2:146–148
Καὶ τὸ ἀπὸ ῥομφαίας καὶ στόματος λέοντος καὶ ἐκ χειρὸς κυνὸς αἰτεῖν αὐτὸν τὴν ψυχὴν σωθῆναι, ἵνα μηδεὶς κυριεύσῃ τῆς ψυχῆς αὐτοῦ αἴτησις ἦν, ἵνα, ἡνίκα ἡμεῖς πρὸς τῇ ἐξόδῳ τοῦ βίου γινόμεθα, τὰ αὐτὰ αἰτῶμεν τὸν θεόν, τὸν δυνάμενον ἀποστρέψαι πάντα ἀναιδῆ πονηρὸν ἄγγελον μὴ λαβέσθαι ἡμῶν τῆς ψυχῆς.
Kai to apo rhomphaias kai stomatos leontos kai ek cheiros kynos aitein auton tēn psychēn sōthēnai, hina mēdeis kyrieusę̄ tēs psychēs autou aitēsis ēn, hina, hēnika hēmeis pros tę̄ exodǭ tou biou ginometha, ta auta aitōmen ton theon, ton dynamenon apostrepsai panta anaidē ponēron angelon mē labesthai hēmōn tēs psychēs.
“And his asking that his soul be saved from the sword and the lion's mouth and the hand of the dog was a request that no one should take possession of his soul; so that, when we come to the departure from life, we may ask the same of God, who can turn away every shameless evil angel from seizing our soul.
Notes and citation
Summary: Christ's prayer teaches us to pray at death that no evil angel seize our soul.
Topics: Prayer, Eschatology
Cite (SBL): Justin, Dial. 105.3 (Archambault 2:146–148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-105-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
105.4Archambault 2:148
Καὶ ὅτι μένουσιν αἱ ψυχαὶ ἀπέδειξα ὑμῖν ἐκ τοῦ καὶ τὴν Σαμουὴλ ψυχὴν κληθῆναι ὑπὸ τῆς ἐγγαστριμύθου, ὡς ἠξίωσεν ὁ Σαούλ. Φαίνεται δὲ καὶ ὅτι πᾶσαι αἱ ψυχαὶ τῶν οὕτως δικαίων καὶ προφητῶν ὑπὸ ἐξουσίαν ἔπιπτον τῶν τοιούτων δυνάμεων, ὁποία δὴ καὶ ἐν τῇ ἐγγαστριμύθῳ ἐκείνῃ ἐξ αὐτῶν τῶν πραγμάτων ὁμολογεῖται.
Kai hoti menousin hai psychai apedeixa hymin ek tou kai tēn Samouēl psychēn klēthēnai hypo tēs engastrimythou, hōs ēxiōsen ho Saoul. Phainetai de kai hoti pasai hai psychai tōn houtōs dikaiōn kai prophētōn hypo exousian epipton tōn toioutōn dynameōn, hopoia dē kai en tę̄ engastrimythǭ ekeinę̄ ex autōn tōn pragmatōn homologeitai.
“And that souls survive I have shown you from the fact that the soul of Samuel was called up by the medium, as Saul asked. And it appears too that all the souls of such righteous men and prophets fell under the power of such powers, as is admitted from the facts themselves in the case of that medium.
1 Sam 28:11 (allusion, high confidence) · 1 Sam 28:14 (allusion, high confidence)
Notes and citation
Summary: Samuel's appearance through the medium shows that souls survive.
- The medium of Endor (1 Sam 28): Justin takes Samuel's appearance as real, and as showing that before Christ even the souls of the righteous were subject to such powers.
Topics: Eschatology
Cite (SBL): Justin, Dial. 105.4 (Archambault 2:148; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-105-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
105.5Archambault 2:148–150
Ὅθεν καὶ ὁ θεὸς διδάσκει ἡμᾶς καὶ διὰ τοῦ υἱοῦ αὐτοῦ τὸ πάντως ἀγωνίζεσθαι δικαίους γίνεσθαι, καὶ πρὸς τῇ ἐξόδῳ αἰτεῖν μὴ ὑπὸ τοιαύτην τινὰ δύναμιν ὑποπεσεῖν τὰς ψυχὰς ἡμῶν. Καὶ γὰρ ἀποδιδοὺς τὸ πνεῦμα ἐπὶ τῷ σταυρῷ εἶπε· Πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά μου, ὡς καὶ ἐκ τῶν ἀπομνημονευμάτων καὶ τοῦτο ἔμαθον.
Hothen kai ho theos didaskei hēmas kai dia tou huiou autou to pantōs agōnizesthai dikaious ginesthai, kai pros tę̄ exodǭ aitein mē hypo toiautēn tina dynamin hypopesein tas psychas hēmōn. Kai gar apodidous to pneuma epi tǭ staurǭ eipe; Pater, eis cheiras sou paratithemai to pneuma mou, hōs kai ek tōn apomnēmoneumatōn kai touto emathon.
“Hence God also teaches us through his Son to strive by all means to become righteous, and at our departure to pray that our souls may not fall under any such power. For when he gave up his spirit on the cross he said, ‘Father, into your hands I commit my spirit,’ as I have also learned from the memoirs.
Luke 23:46 (quotation, high confidence) · Ps 31:5 (30:6 LXX) (echo, high confidence)
Notes and citation
Summary: Christ commended his spirit to the Father at death.
Topics: Prayer, Eschatology
Cite (SBL): Justin, Dial. 105.5 (Archambault 2:148–150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-105-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
105.6Archambault 2:150
Καὶ γὰρ πρὸς τὸ ὑπερβάλλειν τὴν Φαρισαίων πολιτείαν τοὺς μαθητὰς αὐτοῦ συνωθῶν, εἰ δὲ μή γε, ἐπίστασθαι ὅτι οὐ σωθήσονται, ταῦτα εἰρηκέναι ἐν τοῖς ἀπομνημονεύμασι γέγραπται· Ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.
Kai gar pros to hyperballein tēn Pharisaiōn politeian tous mathētas autou synōthōn, ei de mē ge, epistasthai hoti ou sōthēsontai, tauta eirēkenai en tois apomnēmoneumasi gegraptai; Ean mē perisseusę̄ hymōn hē dikaiosynē pleion tōn grammateōn kai Pharisaiōn, ou mē eiselthēte eis tēn basileian tōn ouranōn.
“For urging his disciples to surpass the conduct of the Pharisees, or else to know that they would not be saved, he is written in the memoirs to have said this: ‘Unless your righteousness exceeds that of the scribes and Pharisees, you shall not enter the kingdom of heaven.’
Matt 5:20 (quotation, high confidence)
Notes and citation
Summary: Matt 5:20.
Topics: Ethics
Cite (SBL): Justin, Dial. 105.6 (Archambault 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-105-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 106
106.1Archambault 2:150
Καὶ ὅτι ἠπίστατο τὸν πατέρα αὐτοῦ πάντα παρέχειν αὐτῷ, ὡς ἠξίου, καὶ ἀνεγερεῖν αὐτὸν ἐκ τῶν νεκρῶν, καὶ πάντας τοὺς φοβουμένους τὸν θεὸν προέτρεπεν αἰνεῖν τὸν θεὸν διὰ τὸ ἐλεῆσαι καὶ διὰ τοῦ μυστηρίου τοῦ σταυρωθέντος τούτου πᾶν γένος τῶν πιστευόντων ἀνθρώπων, καὶ ὅτι ἐν μέσῳ τῶν ἀδελφῶν αὐτοῦ ἔστη, τῶν ἀποστόλων, οἵτινες, μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν καὶ πεισθῆναι ὑπʼ αὐτοῦ ὅτι καὶ πρὸ τοῦ παθεῖν ἔλεγεν αὐτοῖς ὅτι ταῦτα αὐτὸν δεῖ παθεῖν καὶ ὑπὸ τῶν προφητῶν ὅτι προεκεκήρυκτο ταῦτα, μετενόησαν ἐπὶ τῷ ἀφίστασθαι αὐτοῦ ὅτε ἐσταυρώθη, καὶ μετʼ αὐτῶν διάγων ὕμνησε τὸν θεόν, ὡς καὶ ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων δηλοῦται γεγενημένον, τὰ λείποντα τοῦ ψαλμοῦ ἐδήλωσεν.
Kai hoti ēpistato ton patera autou panta parechein autǭ, hōs ēxiou, kai anegerein auton ek tōn nekrōn, kai pantas tous phoboumenous ton theon proetrepen ainein ton theon dia to eleēsai kai dia tou mystēriou tou staurōthentos toutou pan genos tōn pisteuontōn anthrōpōn, kai hoti en mesǭ tōn adelphōn autou estē, tōn apostolōn, hoitines, meta to anastēnai auton ek nekrōn kai peisthēnai hypʼ autou hoti kai pro tou pathein elegen autois hoti tauta auton dei pathein kai hypo tōn prophētōn hoti proekekērykto tauta, metenoēsan epi tǭ aphistasthai autou hote estaurōthē, kai metʼ autōn diagōn hymnēse ton theon, hōs kai en tois apomnēmoneumasi tōn apostolōn dēloutai gegenēmenon, ta leiponta tou psalmou edēlōsen.
“And the rest of the psalm showed that he knew that his Father would grant him all things as he asked, and would raise him from the dead; and that he urged all who fear God to praise God because he had mercy through the mystery of this crucified one on every race of believing men; and that he stood in the midst of his brothers, the apostles, who repented of having forsaken him when he was crucified, after he rose from the dead and persuaded them that even before he suffered he had told them that he must suffer these things, and that these things had been proclaimed by the prophets; and that, living with them, he sang praise to God, as is shown in the memoirs of the apostles to have happened.
Ps 22:22 (21:23 LXX) (allusion, high confidence) · Luke 24:44 (allusion, high confidence) · Matt 26:30 (allusion, medium confidence) · Heb 2:12 (echo, high confidence)
Notes and citation
Summary: The end of Psalm 22 foretold the resurrection and Christ praising God among the apostles.
Topics: Christology
Cite (SBL): Justin, Dial. 106.1 (Archambault 2:150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-106-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
106.2Archambault 2:150–152
Ἔστι δὲ ταῦτα· Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. Οἱ φοβούμενοι τὸν κύριον αἰνέσατε αὐτόν, ἅπαν τὸ σπέρμα Ἰακὼβ δοξάσατε αὐτόν, φοβηθήτωσαν αὐτὸν ἅπαν τὸ σπέρμα Ἰσραήλ.
Esti de tauta; Diēgēsomai to onoma sou tois adelphois mou, en mesǭ ekklēsias hymnēsō se. Hoi phoboumenoi ton kyrion ainesate auton, hapan to sperma Iakōb doxasate auton, phobēthētōsan auton hapan to sperma Israēl.
“These are the words: ‘I will declare your name to my brothers; in the midst of the assembly I will sing your praise. You who fear the Lord, praise him; all the seed of Jacob, glorify him; let all the seed of Israel fear him.’
Ps 22:22 (21:23 LXX) (quotation, high confidence) · Ps 22:23 (21:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Ps 22:22–23.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 106.2 (Archambault 2:150–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-106-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
106.3Archambault 2:152–154
Καὶ τὸ εἰπεῖν μετωνομακέναι αὐτὸν Πέτρον ἕνα τῶν ἀποστόλων, καὶ γεγράφθαι ἐν τοῖς ἀπομνημονεύμασιν αὐτοῦ γεγενημένον καὶ τοῦτο, μετὰ τοῦ καὶ ἄλλους δύο ἀδελφούς, υἱοὺς Ζεβεδαίου ὄντας, μετωνομακέναι ὀνόματι τοῦ Βοανεργές, ὅ ἐστιν υἱοὶ βροντῆς, σημαντικὸν ἦν τοῦ αὐτὸν ἐκεῖνον εἶναι, διʼ οὗ καὶ τὸ ἐπώνυμον Ἰακὼβ τῷ Ἰσραὴλ ἐπικληθέντι ἐδόθη καὶ τῷ Αὐσῇ ὄνομα Ἰησοῦς ἐπεκλήθη, διʼ οὗ ὀνόματος καὶ εἰσήχθη εἰς τὴν ἐπηγγελμένην τοῖς πατριάρχαις γῆν ὁ περιλειφθεὶς ἀπὸ τῶν ἀπʼ Αἰγύπτου ἐξελθόντων λαός.
Kai to eipein metōnomakenai auton Petron hena tōn apostolōn, kai gegraphthai en tois apomnēmoneumasin autou gegenēmenon kai touto, meta tou kai allous dyo adelphous, huious Zebedaiou ontas, metōnomakenai onomati tou Boanerges, ho estin huioi brontēs, sēmantikon ēn tou auton ekeinon einai, diʼ hou kai to epōnymon Iakōb tǭ Israēl epiklēthenti edothē kai tǭ Ausę̄ onoma Iēsous epeklēthē, diʼ hou onomatos kai eisēchthē eis tēn epēngelmenēn tois patriarchais gēn ho perileiphtheis apo tōn apʼ Aigyptou exelthontōn laos.
“And the statement that he changed the name of one of the apostles to Peter, and that this is written in his memoirs as having happened, together with his changing the names of two other brothers, the sons of Zebedee, to Boanerges, that is, sons of thunder, was a sign that he was the same one through whom the surname Israel was given to Jacob, and the name Jesus was given to Hoshea, by whose name the people who survived of those who came out of Egypt were brought into the land promised to the patriarchs.
Mark 3:16 (allusion, high confidence) · Mark 3:17 (allusion, high confidence) · Gen 32:28 (allusion, high confidence) · Num 13:16 (allusion, high confidence)
Notes and citation
Summary: Christ's renaming of Peter and the sons of Zebedee shows he is the one who renamed Jacob and Joshua.
- “His memoirs”: probably Peter's, i.e. the Gospel of Mark, the only Gospel that records the name Boanerges (Mark 3:17).
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): διʼ οὖ ὀνόματος → διʼ οὗ ὀνόματος.
Topics: Christology, Scripture and canon
Cite (SBL): Justin, Dial. 106.3 (Archambault 2:152–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-106-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
106.4Archambault 2:154
Καὶ ὅτι ὡς ἄστρον ἔμελλεν ἀνατέλλειν αὐτὸς διὰ τοῦ γένους τοῦ Ἀβραάμ, Μωσῆς παρεδήλωσεν οὕτως εἰπών· Ἀνατελεῖ ἄστρον ἐξ Ἰακὼβ καὶ ἡγούμενος ἐξ Ἰσραήλ. Καὶ ἄλλη δὲ γραφή φησιν· Ἰδοὺ ἀνήρ, ἀνατολὴ ὄνομα αὐτῷ. Ἀνατείλαντος οὖν καὶ ἐν οὐρανῷ ἅμα τῷ γεννηθῆναι αὐτὸν ἀστέρος, ὡς γέγραπται ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων αὐτοῦ, οἱ ἀπὸ Ἀρραβίας μάγοι, ἐκ τούτου ἐπιγνόντες, παρεγένοντο καὶ προσεκύνησαν αὐτῷ.
Kai hoti hōs astron emellen anatellein autos dia tou genous tou Abraam, Mōsēs paredēlōsen houtōs eipōn; Anatelei astron ex Iakōb kai hēgoumenos ex Israēl. Kai allē de graphē phēsin; Idou anēr, anatolē onoma autǭ. Anateilantos oun kai en ouranǭ hama tǭ gennēthēnai auton asteros, hōs gegraptai en tois apomnēmoneumasi tōn apostolōn autou, hoi apo Arrabias magoi, ek toutou epignontes, paregenonto kai prosekynēsan autǭ.
“And that he was to rise like a star through the race of Abraham, Moses indicated, saying thus: ‘A star shall rise from Jacob, and a leader from Israel.’ And another Scripture says: ‘Behold a man; the East is his name.’ When, then, a star rose in heaven too as soon as he was born, as is written in the memoirs of his apostles, the Magi from Arabia, recognizing it from this, came and worshiped him.
Num 24:17 (quotation, high confidence) · Zech 6:12 (quotation, high confidence) · Matt 2:2 (allusion, high confidence) · Matt 2:11 (allusion, high confidence)
Notes and citation
Summary: Balaam's star and the star of the Magi.
- “The East” (ἀνατολή): the LXX of Zech 6:12, where the Hebrew has “Branch.”
Notes on the original text
- Digital text corrected (stray full stop in the digital text): Ἀβραάμ., Μωσῆς → Ἀβραάμ, Μωσῆς.
Topics: Christology
Cite (SBL): Justin, Dial. 106.4 (Archambault 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-106-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 107
107.1Archambault 2:154
Καὶ ὅτι τῇ τρίτῃ ἡμέρᾳ ἔμελλεν ἀναστήσεσθαι μετὰ τὸ σταυρωθῆναι, γέγραπται ἐν τοῖς ἀπομνημονεύμασιν ὅτι οἱ ἀπὸ τοῦ γένους ὑμῶν συζητοῦντες αὐτῷ ἔλεγον, ὅτι Δεῖξον ἡμῖν σημεῖον. Καὶ ἀπεκρίνατο αὐτοῖς· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται αὐτοῖς εἰ μὴ τὸ σημεῖον Ἰωνᾶ. Καὶ ταῦτα λέγοντος αὐτοῦ παρακεκαλυμμένα ἦν νοεῖσθαι ὑπὸ τῶν ἀκουόντων ὅτι μετὰ τὸ σταυρωθῆναι αὐτὸν τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται.
Kai hoti tę̄ tritę̄ hēmerą emellen anastēsesthai meta to staurōthēnai, gegraptai en tois apomnēmoneumasin hoti hoi apo tou genous hymōn syzētountes autǭ elegon, hoti Deixon hēmin sēmeion. Kai apekrinato autois; Genea ponēra kai moichalis sēmeion epizētei, kai sēmeion ou dothēsetai autois ei mē to sēmeion Iōna. Kai tauta legontos autou parakekalymmena ēn noeisthai hypo tōn akouontōn hoti meta to staurōthēnai auton tę̄ tritę̄ hēmerą anastēsetai.
“And that he would rise on the third day after being crucified, it is written in the memoirs that those of your race who disputed with him said, ‘Show us a sign.’ And he answered them, ‘An evil and adulterous generation seeks a sign, and no sign shall be given them except the sign of Jonah.’ And when he said this, it was veiled so as to be understood by his hearers that after he was crucified he would rise on the third day.
Matt 12:38 (allusion, high confidence) · Matt 12:39 (quotation, high confidence) · Matt 16:4 (quotation, medium confidence)
Notes and citation
Summary: The sign of Jonah foretold the resurrection on the third day.
Topics: Christology
Cite (SBL): Justin, Dial. 107.1 (Archambault 2:154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-107-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
107.2Archambault 2:154–156
Καὶ πονηροτέραν τὴν γενεὰν ὑμῶν καὶ μοιχαλίδα μᾶλλον τῆς Νινευϊτῶν πόλεως ἐδήλου, οἵτινες, τοῦ Ἰωνᾶ κηρύξαντος αὐτοῖς μετὰ τὸ ἐκβρασθῆναι αὐτὸν τῇ τρίτῃ ἡμέρᾳ ἀπὸ τῆς κοιλίας τοῦ ἁδροῦ ἰχθύος ὅτι μετὰ τρεῖς ἡμέρας παμπληθεὶ ἀπολοῦνται, νηστείαν ἁπλῶς πάντων ζώων, ἀνθρώπων τε καὶ ἀλόγων, μετὰ σακκοφορίας καὶ ἐκτενοῦς ὀλολυγμοῦ καὶ ἀπὸ τῶν καρδιῶν ἀληθινῆς μετανοίας αὐτῶν καὶ ἀποταγῆς τῆς πρὸς ἀδικίαν ἐκήρυξαν, πιστεύσαντες ὅτι ἐλεήμων ὁ θεὸς καὶ φιλάνθρωπός ἐστιν ἐπὶ πάντας τοὺς μετατιθεμένους ἀπὸ τῆς κακίας, ὡς καὶ αὐτὸν τὸν βασιλέα τῆς πόλεως ἐκείνης καὶ τοὺς μεγιστάνας ὁμοίως σακκοφορήσαντας προσμεμενηκέναι τῇ νηστείᾳ καὶ τῇ ἱκεσίᾳ, καὶ ἐπιτυχεῖν μὴ καταστραφῆναι τὴν πόλιν αὐτῶν.
Kai ponēroteran tēn genean hymōn kai moichalida mallon tēs Nineuïtōn poleōs edēlou, hoitines, tou Iōna kēryxantos autois meta to ekbrasthēnai auton tę̄ tritę̄ hēmerą apo tēs koilias tou hadrou ichthyos hoti meta treis hēmeras pamplēthei apolountai, nēsteian haplōs pantōn zōōn, anthrōpōn te kai alogōn, meta sakkophorias kai ektenous ololygmou kai apo tōn kardiōn alēthinēs metanoias autōn kai apotagēs tēs pros adikian ekēryxan, pisteusantes hoti eleēmōn ho theos kai philanthrōpos estin epi pantas tous metatithemenous apo tēs kakias, hōs kai auton ton basilea tēs poleōs ekeinēs kai tous megistanas homoiōs sakkophorēsantas prosmemenēkenai tę̄ nēsteią kai tę̄ hikesią, kai epitychein mē katastraphēnai tēn polin autōn.
“And he showed that your generation was more wicked and adulterous than the city of the Ninevites, who, when Jonah preached to them, after he had been cast up on the third day from the belly of the great fish, that in three days they would all perish, proclaimed a fast of all living things without exception, both men and beasts, with sackcloth and earnest lamentation and true repentance from their hearts and renunciation of injustice, believing that God is merciful and kind to all who turn from wickedness; so that the king of that city himself and the nobles likewise put on sackcloth and persevered in fasting and supplication, and obtained that their city was not overthrown.
Jonah 2:10 (allusion, high confidence) · Jonah 3:4 (allusion, high confidence) · Jonah 3:5 (allusion, high confidence) · Jonah 3:7 (allusion, high confidence) · Jonah 3:10 (allusion, high confidence) · Matt 12:41 (echo, high confidence)
Notes and citation
Summary: Nineveh repented at Jonah's preaching.
- “In three days”: the LXX of Jonah 3:4, where the Hebrew has forty days.
Topics: Fasting
Cite (SBL): Justin, Dial. 107.2 (Archambault 2:154–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-107-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
107.3Archambault 2:156–158
Ἀλλὰ καὶ τοῦ Ἰωνᾶ ἀνιωμένου ἐπὶ τῷ τῇ τρίτῃ ἡμέρᾳ, ὡς ἐκήρυξε, μὴ καταστραφῆναι τὴν πόλιν, διὰ τῆς οἰκονομίας τοῦ ἐκ τῆς γῆς ἀνατεῖλαι αὐτῷ κικυῶνα, ὑφʼ ὃν καθεζόμενος ἐσκιάζετο ἀπὸ καύματος (ἦν δὲ ὁ κικυῶν αἰφνίδιος, μήτε φυτεύσαντος τοῦ Ἰωνᾶ μήτε ποτίσαντος, ἀλλʼ ἐξαίφνης ἐπανατείλας αὐτῷ σκιὰν παρέχειν), κἀκ τῆς ἄλλης ξηρᾶναι αὐτόν, ἐφʼ ᾧ ἐλυπεῖτο Ἰωνᾶς, καὶ ἤλεγξεν αὐτὸν οὐ δικαίως ἀθυμοῦντα ἐπὶ τῷ μὴ κατεστράφθαι τὴν Νινευϊτῶν πόλιν, λέγων·
Alla kai tou Iōna aniōmenou epi tǭ tę̄ tritę̄ hēmerą, hōs ekēryxe, mē katastraphēnai tēn polin, dia tēs oikonomias tou ek tēs gēs anateilai autǭ kikyōna, hyphʼ hon kathezomenos eskiazeto apo kaumatos (ēn de ho kikyōn aiphnidios, mēte phyteusantos tou Iōna mēte potisantos, allʼ exaiphnēs epanateilas autǭ skian parechein), kak tēs allēs xēranai auton, ephʼ hǭ elypeito Iōnas, kai ēlenxen auton ou dikaiōs athymounta epi tǭ mē katestraphthai tēn Nineuïtōn polin, legōn;
“But when Jonah was grieved that on the third day, as he had proclaimed, the city was not overthrown, by the dispensation of causing a gourd to spring up for him out of the earth, under which he sat and was shaded from the heat (and the gourd was sudden, Jonah neither having planted nor watered it, but it sprang up suddenly to give him shade), and the next day causing it to wither, at which Jonah was grieved, he convicted him of being wrongly despondent because the city of the Ninevites had not been overthrown, saying:
Jonah 4:1 (allusion, high confidence) · Jonah 4:6 (allusion, high confidence) · Jonah 4:7 (allusion, high confidence)
Notes and citation
Summary: The gourd and Jonah's grief.
Cite (SBL): Justin, Dial. 107.3 (Archambault 2:156–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-107-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
107.4Archambault 2:158
Σὺ ἐφείσω περὶ τοῦ κικυῶνος, οὗ οὐκ ἐκοπίασας ἐν αὐτῷ; οὔτε ἐξέθρεψας αὐτόν, ὃς ὑπὸ νύκτα αὐτοῦ ἦλθε καὶ ὑπὸ νύκτα αὐτοῦ ἀπώλετο· κἀγὼ οὐ φείσομαι ὑπὲρ Νινευΐ, τῆς πόλεως τῆς μεγάλης, ἐν ᾗ κατοικοῦσι πλείους ἢ δώδεκα μυριάδες ἀνδρῶν, οἳ οὐκ ἔγνωσαν ἀνὰ μέσον δεξιᾶς αὐτῶν καὶ ἀνὰ μέσον ἀριστερᾶς αὐτῶν, καὶ κτήνη πολλά;
Sy epheisō peri tou kikyōnos, hou ouk ekopiasas en autǭ? oute exethrepsas auton, hos hypo nykta autou ēlthe kai hypo nykta autou apōleto; kagō ou pheisomai hyper Nineuï, tēs poleōs tēs megalēs, en hę̄ katoikousi pleious ē dōdeka myriades andrōn, hoi ouk egnōsan ana meson dexias autōn kai ana meson aristeras autōn, kai ktēnē polla?
“‘You had pity on the gourd, for which you did not labor, nor did you raise it, which came up in a night and perished in a night; and shall I not spare Nineveh, the great city, in which dwell more than a hundred and twenty thousand men who do not know their right hand from their left, and many cattle?’
Jonah 4:10 (quotation, high confidence) · Jonah 4:11 (quotation, high confidence)
Notes and citation
Summary: Jonah 4:10–11.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong accent)): ὅς ὑπὸ νύκτα → ὃς ὑπὸ νύκτα.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 107.4 (Archambault 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-107-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 108
108.1Archambault 2:158
Καὶ ταῦτα οἱ ἀπὸ τοῦ γένους ὑμῶν ἐπιστάμενοι ἅπαντες γεγενημένα ὑπὸ τοῦ Ἰωνᾶ, καὶ τοῦ Χριστοῦ παρʼ ὑμῖν βοῶντος ὅτι τὸ σημεῖον Ἰωνᾶ δώσει ὑμῖν, προτρεπόμενος ἵνα κἂν μετὰ τὸ ἀναστῆναι αὐτὸν ἀπὸ τῶν νεκρῶν μετανοήσητε ἐφʼ οἷς ἐπράξατε κακοῖς καὶ ὁμοίως Νινευΐταις προσκλαύσητε τῷ θεῷ, ὅπως καὶ τὸ ἔθνος καὶ ἡ πόλις ὑμῶν μὴ ἁλῷ καταστραφεῖσα, ὡς κατεστράφη,
Kai tauta hoi apo tou genous hymōn epistamenoi hapantes gegenēmena hypo tou Iōna, kai tou Christou parʼ hymin boōntos hoti to sēmeion Iōna dōsei hymin, protrepomenos hina kan meta to anastēnai auton apo tōn nekrōn metanoēsēte ephʼ hois epraxate kakois kai homoiōs Nineuïtais prosklausēte tǭ theǭ, hopōs kai to ethnos kai hē polis hymōn mē halǭ katastrapheisa, hōs katestraphē,
“And though all those of your race knew that these things had been done by Jonah, and though Christ cried among you that he would give you the sign of Jonah, urging you at least after he had risen from the dead to repent of the evil you had done and to weep before God like the Ninevites, so that your nation and your city might not be taken and overthrown, as it has been overthrown,
Matt 12:39 (allusion, high confidence) · Matt 12:41 (allusion, high confidence)
Notes and citation
Summary: Christ offered the sign of Jonah so that Israel might repent.
Cite (SBL): Justin, Dial. 108.1 (Archambault 2:158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-108-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
108.2Archambault 2:158–160
καὶ οὐ μόνον οὐ μετενοήσατε, μαθόντες αὐτὸν ἀναστάντα ἐκ νεκρῶν, ἀλλʼ, ὡς προεῖπον, ἄνδρας χειροτονήσαντες ἐκλεκτοὺς εἰς πᾶσαν τὴν οἰκουμένην ἐπέμψατε, κηρύσσοντας ὅτι αἵρεσίς τις ἄθεος καὶ ἄνομος ἐγήγερται ἀπὸ Ἰησοῦ τινος Γαλιλαίου πλάνου ὃν σταυρωσάντων ἡμῶν, οἱ μαθηταὶ αὐτοῦ κλέψαντες αὐτὸν ἀπὸ τοῦ μνήματος νυκτός, ὁπόθεν κατετέθη ἀφηλωθεὶς ἀπὸ τοῦ σταυροῦ, πλανῶσι τοὺς ἀνθρώπους λέγοντες ἐγηγέρθαι αὐτὸν ἐκ νεκρῶν καὶ εἰς οὐρανὸν ἀνεληλυθέναι κατειπόντες δεδιδαχέναι καὶ ταῦτα ἅπερ κατὰ τῶν ὁμολογούντων Χριστὸν καὶ διδάσκαλον καὶ υἱὸν θεοῦ εἶναι παντὶ γένει ἀνθρώπων ἄθεα καὶ ἄνομα καὶ ἀνόσια λέγετε.
kai ou monon ou metenoēsate, mathontes auton anastanta ek nekrōn, allʼ, hōs proeipon, andras cheirotonēsantes eklektous eis pasan tēn oikoumenēn epempsate, kēryssontas hoti hairesis tis atheos kai anomos egēgertai apo Iēsou tinos Galilaiou planou hon staurōsantōn hēmōn, hoi mathētai autou klepsantes auton apo tou mnēmatos nyktos, hopothen katetethē aphēlōtheis apo tou staurou, planōsi tous anthrōpous legontes egēgerthai auton ek nekrōn kai eis ouranon anelēlythenai kateipontes dedidachenai kai tauta haper kata tōn homologountōn Christon kai didaskalon kai huion theou einai panti genei anthrōpōn athea kai anoma kai anosia legete.
“you not only did not repent when you learned that he had risen from the dead, but, as I said before, you chose and appointed picked men and sent them into the whole world, proclaiming that a godless and lawless sect had been raised up by a certain Jesus, a Galilean deceiver, whom we crucified, but his disciples stole him by night from the tomb, where he was laid when unfastened from the cross, and now deceive men by saying that he has risen from the dead and ascended into heaven; and accusing him of having taught those godless and lawless and unholy things which you say to every race of men against those who confess him as Christ and Teacher and Son of God.
Matt 28:13 (allusion, high confidence) · Matt 28:15 (allusion, high confidence) · Matt 27:63 (allusion, medium confidence)
Notes and citation
Summary: Justin says Jewish leaders spread the story that the disciples stole Jesus' body.
- Compare Matt 28:13–15.
Topics: Persecution
Cite (SBL): Justin, Dial. 108.2 (Archambault 2:158–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-108-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
108.3Archambault 2:160
Πρὸς τούτοις καὶ ἁλούσης ὑμῶν τῆς πόλεως καὶ τῆς γῆς ἐρημωθείσης οὐ μετανοεῖτε, ἀλλὰ καὶ καταρᾶσθαι αὐτοῦ καὶ τῶν πιστευόντων εἰς αὐτὸν πάντων τολμᾶτε. Καὶ ἡμεῖς ὑμᾶς καὶ τοὺς διʼ ὑμᾶς τοιαῦτα καθʼ ἡμῶν ὑπειληφότας οὐ μισοῦμεν, ἀλλʼ εὐχόμεθα κἂν νῦν μετανοήσαντας πάντας ἐλέους τυχεῖν παρὰ τοῦ εὐσπλάγχνου καὶ πολυελέου πατρὸς τῶν ὅλων θεοῦ.
Pros toutois kai halousēs hymōn tēs poleōs kai tēs gēs erēmōtheisēs ou metanoeite, alla kai katarasthai autou kai tōn pisteuontōn eis auton pantōn tolmate. Kai hēmeis hymas kai tous diʼ hymas toiauta kathʼ hēmōn hypeilēphotas ou misoumen, allʼ euchometha kan nyn metanoēsantas pantas eleous tychein para tou eusplanchnou kai polyeleou patros tōn holōn theou.
“Besides this, even when your city has been taken and your land laid waste, you do not repent, but dare to curse him and all who believe in him. And we do not hate you or those who because of you have conceived such opinions against us, but we pray that even now all of you may repent and obtain mercy from God, the compassionate and very merciful Father of all.
Matt 5:44 (echo, high confidence) · Jas 5:11 (echo, low confidence)
Notes and citation
Summary: Christians do not hate the Jews but pray for their repentance.
Topics: Prayer
Cite (SBL): Justin, Dial. 108.3 (Archambault 2:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-108-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 109
109.1Archambault 2:160
Ἀλλʼ ὅτι τὰ ἔθνη μετανοεῖν ἀπὸ τῆς κακίας, ἐν ᾗ πλανώμενοι ἐπολιτεύοντο, ἀκούσαντα τὸν ὑπὸ τῶν ἀποστόλων αὐτοῦ ἀπὸ Ἱερουσαλὴμ κηρυχθέντα καὶ διʼ αὐτῶν μαθόντα λόγον, καὶ λόγους βραχεῖς λέγοντός μου ἀπὸ προφητείας Μιχαίου, ἑνὸς τῶν δώδεκα, ἀνάσχεσθε.
Allʼ hoti ta ethnē metanoein apo tēs kakias, en hę̄ planōmenoi epoliteuonto, akousanta ton hypo tōn apostolōn autou apo Hierousalēm kērychthenta kai diʼ autōn mathonta logon, kai logous bracheis legontos mou apo prophēteias Michaiou, henos tōn dōdeka, anaschesthe.
“But that the nations would repent of the wickedness in which they lived astray, when they heard the word preached by his apostles from Jerusalem and learned through them, bear with me while I say a few words from the prophecy of Micah, one of the twelve.
Notes and citation
Summary: Micah foretold the conversion of the nations.
Cite (SBL): Justin, Dial. 109.1 (Archambault 2:160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-109-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
109.2Archambault 2:160–162
Εἰσὶ δὲ οὗτοι· Καὶ ἔσται ἐπʼ ἐσχάτου ἡμερῶν ἐμφανὲς τὸ ὄρος κυρίου, ἕτοιμον ἐπʼ ἄκρου τῶν ὀρέων, ἐπηρμένον αὐτὸ ὑπὲρ τοὺς βουνούς· καὶ ποταμὸν θήσονται ἐπʼ αὐτῷ λαοί, καὶ πορεύσονται ἔθνη πολλά, καὶ ἐροῦσι· Δεῦτε, ἀναβῶμεν εἰς τὸ ὄρος κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ἰακώβ, καὶ φωτιοῦσιν ἡμᾶς τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν ταῖς τρίβοις αὐτοῦ. Ὅτι ἐκ Σιὼν ἐξελεύσεται νόμος καὶ λόγος κυρίου ἐξ Ἱερουσαλήμ, καὶ κρινεῖ ἀνὰ μέσον λαῶν πολλῶν καὶ ἐλέγξει ἔθνη ἰσχυρὰ ἕως μακράν· καὶ συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ μὴ ἄρῃ ἔθνος ἐπʼ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν.
Eisi de houtoi; Kai estai epʼ eschatou hēmerōn emphanes to oros kyriou, hetoimon epʼ akrou tōn oreōn, epērmenon auto hyper tous bounous; kai potamon thēsontai epʼ autǭ laoi, kai poreusontai ethnē polla, kai erousi; Deute, anabōmen eis to oros kyriou kai eis ton oikon tou theou Iakōb, kai phōtiousin hēmas tēn hodon autou, kai poreusometha en tais tribois autou. Hoti ek Siōn exeleusetai nomos kai logos kyriou ex Hierousalēm, kai krinei ana meson laōn pollōn kai elenxei ethnē ischyra heōs makran; kai synkopsousi tas machairas autōn eis arotra kai tas zibynas autōn eis drepana, kai ou mē arę̄ ethnos epʼ ethnos machairan, kai ou mē mathōsin eti polemein.
“They are these: ‘And in the last days the mountain of the Lord shall be manifest, established on the top of the mountains, lifted up above the hills; and peoples shall flow to it like a river, and many nations shall go and say: Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and they shall enlighten us in his way, and we shall walk in his paths. For out of Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge between many peoples and rebuke strong nations far away; and they shall beat their swords into plowshares and their spears into sickles, and nation shall not lift up sword against nation, nor shall they learn war any more.
Mic 4:1 (quotation, high confidence) · Mic 4:2 (quotation, high confidence) · Mic 4:3 (quotation, high confidence)
Notes and citation
Summary: Mic 4:1–3.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 109.2 (Archambault 2:160–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-109-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
109.3Archambault 2:162
Καὶ καθίσεται ἀνὴρ ὑποκάτω ἀμπέλου αὐτοῦ καὶ ὑποκάτω συκῆς αὐτοῦ, καὶ οὐκ ἔσται ὁ ἐκφοβῶν, ὅτι στόμα κυρίου τῶν δυνάμεων ἐλάλησεν· ὅτι πάντες οἱ λαοὶ πορεύσονται ἐν ὀνόματι θεῶν αὐτῶν, ἡμεῖς δὲ πορευσόμεθα ἐν ὀνόματι κυρίου θεοῦ ἡμῶν εἰς τὸν αἰῶνα. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, συνάξω τὴν ἐκτεθλιμμένην, καὶ τὴν ἐξωσμένην ἀθροίσω καὶ ἣν ἐκάκωσα, καὶ θήσω τὴν ἐκτεθλιμμένην εἰς ὑπόλειμμα καὶ τὴν ἐκπεπιεσμένην εἰς ἔθνος ἰσχυρόν· καὶ βασιλεύσει κύριος ἐπʼ αὐτῶν ἐν τῷ ὄρει Σιὼν ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αἰῶνος.
Kai kathisetai anēr hypokatō ampelou autou kai hypokatō sykēs autou, kai ouk estai ho ekphobōn, hoti stoma kyriou tōn dynameōn elalēsen; hoti pantes hoi laoi poreusontai en onomati theōn autōn, hēmeis de poreusometha en onomati kyriou theou hēmōn eis ton aiōna. Kai estai en tę̄ hēmerą ekeinę̄, synaxō tēn ektethlimmenēn, kai tēn exōsmenēn athroisō kai hēn ekakōsa, kai thēsō tēn ektethlimmenēn eis hypoleimma kai tēn ekpepiesmenēn eis ethnos ischyron; kai basileusei kyrios epʼ autōn en tǭ orei Siōn apo tou nyn kai heōs tou aiōnos.
“‘And each man shall sit under his vine and under his fig tree, and there shall be none to make him afraid, for the mouth of the Lord of hosts has spoken; for all peoples shall walk in the name of their gods, but we shall walk in the name of the Lord our God forever. And it shall be in that day, I will gather her that was afflicted, and assemble her that was driven out, and her whom I afflicted, and I will make her that was afflicted a remnant, and her that was oppressed a strong nation; and the Lord shall reign over them on Mount Zion from now and forever.’
Mic 4:4 (quotation, high confidence) · Mic 4:5 (quotation, high confidence) · Mic 4:6 (quotation, high confidence) · Mic 4:7 (quotation, high confidence)
Notes and citation
Summary: Mic 4:4–7.
Topics: Scripture and canon
Cite (SBL): Justin, Dial. 109.3 (Archambault 2:162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-109-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
Chapter 110
110.1Archambault 2:162–164
Καὶ τελέσας ταῦτα ἐπεῖπον· Καὶ ὅτι οἱ διδάσκαλοι ὑμῶν, ὦ ἄνδρες, τοὺς πάντας λόγους τῆς περικοπῆς ταύτης εἰς τὸν Χριστὸν ὁμολογοῦσιν εἰρῆσθαι, ἐπίσταμαι· καὶ αὐτὸν ὅτι οὐδέπω φασὶν ἐληλυθέναι, καὶ τοῦτο γινώσκω· εἰ δὲ καὶ ἐληλυθέναι λέγουσιν, οὐ γινώσκεται ὅς ἐστιν, ἀλλʼ ὅταν ἐμφανὴς καὶ ἔνδοξος γένηται, τότε γνωσθήσεται ὅς ἐστι, φασί.
Kai telesas tauta epeipon; Kai hoti hoi didaskaloi hymōn, ō andres, tous pantas logous tēs perikopēs tautēs eis ton Christon homologousin eirēsthai, epistamai; kai auton hoti oudepō phasin elēlythenai, kai touto ginōskō; ei de kai elēlythenai legousin, ou ginōsketai hos estin, allʼ hotan emphanēs kai endoxos genētai, tote gnōsthēsetai hos esti, phasi.
And when I had finished this I added: “And I know, sirs, that your teachers admit that all the words of this passage were spoken of the Christ; and I know too that they say he has not yet come; or if they say he has come, they say it is not known who he is, but when he becomes manifest and glorious, then it will be known who he is.
Notes and citation
Summary: Jewish teachers apply Micah 4 to the Messiah, who has not yet come or is hidden.
Topics: Christology
Cite (SBL): Justin, Dial. 110.1 (Archambault 2:162–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-110-1).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
110.2Archambault 2:164
Καὶ τότε τὰ εἰρημένα ἐν τῇ περικοπῇ ταύτῃ φασὶν ἀποβήσεσθαι, ὡς μηδενὸς μηδέπω καρποῦ ἀπὸ τῶν λόγων τῆς προφητείας γενομένου· ἀλόγιστοι, μὴ συνιέντες, ὅπερ διὰ πάντων τῶν λόγων ἀποδέδεικται, ὅτι δύο παρουσίαι αὐτοῦ κατηγγελμέναι εἰσί· μία μέν, ἐν ᾗ παθητὸς καὶ ἄδοξος καὶ ἄτιμος καὶ σταυρούμενος κεκήρυκται, ἡ δὲ δευτέρα, ἐν ᾗ μετὰ δόξης ἀπὸ τῶν οὐρανῶν παρέσται, ὅταν καὶ ὁ τῆς ἀποστασίας ἄνθρωπος, ὁ καὶ εἰς τὸν ὕψιστον ἔξαλλα λαλῶν, ἐπὶ τῆς γῆς ἄνομα τολμήσῃ εἰς ἡμᾶς τοὺς Χριστιανούς, οἵτινες, ἀπὸ τοῦ νόμου καὶ τοῦ λόγου τοῦ ἐξελθόντος ἀπὸ Ἱερουσαλὴμ διὰ τῶν τοῦ Ἰησοῦ ἀποστόλων τὴν θεοσέβειαν ἐπιγνόντες, ἐπὶ τὸν θεὸν Ἰακὼβ καὶ θεὸν Ἰσραὴλ κατεφύγομεν·
Kai tote ta eirēmena en tę̄ perikopę̄ tautę̄ phasin apobēsesthai, hōs mēdenos mēdepō karpou apo tōn logōn tēs prophēteias genomenou; alogistoi, mē synientes, hoper dia pantōn tōn logōn apodedeiktai, hoti dyo parousiai autou katēngelmenai eisi; mia men, en hę̄ pathētos kai adoxos kai atimos kai stauroumenos kekēryktai, hē de deutera, en hę̄ meta doxēs apo tōn ouranōn parestai, hotan kai ho tēs apostasias anthrōpos, ho kai eis ton hypsiston exalla lalōn, epi tēs gēs anoma tolmēsę̄ eis hēmas tous Christianous, hoitines, apo tou nomou kai tou logou tou exelthontos apo Hierousalēm dia tōn tou Iēsou apostolōn tēn theosebeian epignontes, epi ton theon Iakōb kai theon Israēl katephygomen;
“And then, they say, the things spoken in this passage will come to pass, as though no fruit had yet come from the words of the prophecy; senseless, not understanding what has been proved by all the passages, that two comings of his have been announced: one in which he was proclaimed as suffering and without glory and honor and crucified, and the second, in which he will come from heaven with glory, when also the man of apostasy, who speaks strange things against the Most High, will dare lawless deeds on earth against us Christians, who, having learned the worship of God from the law and the word that went forth from Jerusalem through the apostles of Jesus, have fled for refuge to the God of Jacob and the God of Israel;
Dan 7:25 (allusion, high confidence) · 2 Thess 2:3 (echo, high confidence) · Mic 4:2 (allusion, high confidence)
Notes and citation
Summary: Micah's prophecy is fulfilled in Christ's first coming and will be completed at his second, when the Antichrist will persecute Christians.
Topics: Eschatology, Christology
Cite (SBL): Justin, Dial. 110.2 (Archambault 2:164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-110-2).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
110.3Archambault 2:164–166
καὶ οἱ πολέμου καὶ ἀλληλοφονίας καὶ πάσης κακίας μεμεστωμένοι ἀπὸ πάσης τῆς γῆς τὰ πολεμικὰ ὄργανα ἕκαστος, τὰς μαχαίρας εἰς ἄροτρα καὶ τὰς ζιβύνας εἰς γεωργικά, μετεβάλομεν, καὶ γεωργοῦμεν εὐσέβειαν, δικαιοσύνην, φιλανθρωπίαν, πίστιν, ἐλπίδα τὴν παρʼ αὐτοῦ τοῦ πατρὸς διὰ τοῦ σταυρωθέντος, ὑπὸ τὴν ἄμπελον τὴν ἑαυτοῦ ἕκαστος καθεζόμενοι, τουτέστι μόνῃ τῇ γαμετῇ γυναικὶ ἕκαστος χρώμενοι· ὅτι γὰρ ὁ λόγος ὁ προφητικὸς λέγει· Καὶ ἡ γυνὴ αὐτοῦ ὡς ἄμπελος εὐθηνοῦσα, ἐπίστασθε.
kai hoi polemou kai allēlophonias kai pasēs kakias memestōmenoi apo pasēs tēs gēs ta polemika organa hekastos, tas machairas eis arotra kai tas zibynas eis geōrgika, metebalomen, kai geōrgoumen eusebeian, dikaiosynēn, philanthrōpian, pistin, elpida tēn parʼ autou tou patros dia tou staurōthentos, hypo tēn ampelon tēn heautou hekastos kathezomenoi, toutesti monę̄ tę̄ gametę̄ gynaiki hekastos chrōmenoi; hoti gar ho logos ho prophētikos legei; Kai hē gynē autou hōs ampelos euthēnousa, epistasthe.
“and we, who were filled with war and mutual slaughter and every wickedness, have each from all the earth changed our weapons of war, our swords into plowshares and our spears into farming tools, and we cultivate piety, righteousness, love of mankind, faith, hope that comes from the Father himself through the crucified one, each sitting under his own vine, that is, each having only his own wedded wife; for you know that the prophetic word says, ‘And his wife as a fruitful vine.’
Mic 4:3 (allusion, high confidence) · Mic 4:4 (allusion, high confidence) · Ps 128:3 (127:3 LXX) (quotation, high confidence) · Isa 2:4 (allusion, medium confidence)
Notes and citation
Summary: Christians have beaten swords into plowshares; each sits under his own vine, that is, is faithful to his own wife.
- Justin reads Micah's “vine” as each man's own wife (Ps 128:3), an early witness to Christian monogamy.
Cite (SBL): Justin, Dial. 110.3 (Archambault 2:164–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-110-3).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
110.4Archambault 2:166
Καὶ ὅτι οὐκ ἔστιν ὁ ἐκφοβῶν καὶ δουλαγωγῶν ἡμᾶς, τοὺς ἐπὶ τὸν Ἰησοῦν πεπιστευκότας κατὰ πᾶσαν τὴν γῆν, φανερόν ἐστι. Κεφαλοτομούμενοι γὰρ καὶ σταυρούμενοι καὶ θηρίοις παραβαλλόμενοι καὶ δεσμοῖς καὶ πυρὶ καὶ πάσαις ταῖς ἄλλαις βασάνοις ὅτι οὐκ ἀφιστάμεθα τῆς ὁμολογίας, δῆλόν ἐστιν, ἀλλʼ, ὅσῳπερ ἂν τοιαῦτά τινα γίνηται, τοσούτῳ μᾶλλον ἄλλον ἄλλοι πλείονες πιστοὶ καὶ θεοσεβεῖς διὰ τοῦ ὀνόματος τοῦ Ἰησοῦ γίνονται. Ὁποῖον ἐὰν ἀμπέλου τις ἐκτέμῃ τὰ καρποφορήσαντα μέρη, εἰς τὸ ἀναβλαστῆσαι ἑτέρους κλάδους καὶ εὐθαλεῖς καὶ καρποφόρους ἀναδίδωσι, τὸν αὐτὸν τρόπον καὶ ἐφʼ ἡμῶν γίνεται· ἡ γὰρ φυτευθεῖσα ὑπὸ τοῦ θεοῦ ἄμπελος καὶ σωτῆρος Χριστοῦ ὁ λαὸς αὐτοῦ ἐστι.
Kai hoti ouk estin ho ekphobōn kai doulagōgōn hēmas, tous epi ton Iēsoun pepisteukotas kata pasan tēn gēn, phaneron esti. Kephalotomoumenoi gar kai stauroumenoi kai thēriois paraballomenoi kai desmois kai pyri kai pasais tais allais basanois hoti ouk aphistametha tēs homologias, dēlon estin, allʼ, hosǭper an toiauta tina ginētai, tosoutǭ mallon allon alloi pleiones pistoi kai theosebeis dia tou onomatos tou Iēsou ginontai. Hopoion ean ampelou tis ektemę̄ ta karpophorēsanta merē, eis to anablastēsai heterous kladous kai euthaleis kai karpophorous anadidōsi, ton auton tropon kai ephʼ hēmōn ginetai; hē gar phyteutheisa hypo tou theou ampelos kai sōtēros Christou ho laos autou esti.
“And it is plain that there is no one who terrifies and enslaves us who have believed in Jesus throughout the whole earth. For it is clear that, though we are beheaded and crucified and thrown to wild beasts and chains and fire and all other tortures, we do not fall away from our confession; but the more such things happen, the more do others in greater numbers become faithful and pious through the name of Jesus. Just as when one cuts away the parts of a vine that have borne fruit, it grows up to put forth other branches, flourishing and fruitful, the same thing happens with us; for the vine planted by God and by Christ the Savior is his people.
John 15:1 (echo, high confidence) · John 15:2 (echo, high confidence) · Isa 5:7 (echo, medium confidence)
Notes and citation
Summary: Persecution only multiplies Christians, as pruning makes a vine more fruitful.
- Compare Tertullian's later saying that “the blood of Christians is seed.”
Notes on the original text
- Digital text corrected (digitization slip (word broken at a line end)): φυ-τευθεῖσα → φυτευθεῖσα.
Topics: Persecution, Martyrdom
Cite (SBL): Justin, Dial. 110.4 (Archambault 2:166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-110-4).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
110.5Archambault 2:166–168
Τὰ δὲ λοιπὰ τῆς προφητείας ἐν τῇ δευτέρᾳ αὐτοῦ παρουσίᾳ ἀποβήσεται. Τὴν γὰρ ἐκτεθλιμμένην καὶ ἐξωσμένην, τουτέστιν ἀπὸ τοῦ κόσμου, ὅσον ἐφʼ ὑμῖν καὶ τοῖς ἄλλοις ἅπασιν ἀνθρώποις, οὐ μόνον ἀπὸ τῶν κτημάτων τῶν ἰδίων ἕκαστος τῶν Χριστιανῶν ἐκβέβληται ἀλλὰ καὶ τοῦ κόσμου παντός, ζῆν μηδενὶ Χριστιανῷ συγχωροῦντες.
Ta de loipa tēs prophēteias en tę̄ deuterą autou parousią apobēsetai. Tēn gar ektethlimmenēn kai exōsmenēn, toutestin apo tou kosmou, hoson ephʼ hymin kai tois allois hapasin anthrōpois, ou monon apo tōn ktēmatōn tōn idiōn hekastos tōn Christianōn ekbeblētai alla kai tou kosmou pantos, zēn mēdeni Christianǭ synchōrountes.
“And the rest of the prophecy will be fulfilled at his second coming. For ‘her that was afflicted and driven out,’ that is, from the world: as far as depends on you and all other men, each Christian has been driven out not only from his own possessions but from the whole world, since you allow no Christian to live.
Mic 4:6 (allusion, high confidence)
Notes and citation
Summary: Christians are the afflicted and driven out, whom God will gather at Christ's return.
Notes on the original text
- Digital text corrected (digitization slip against Archambault's printed text (wrong breathing)): ὄσον ἐφʼ ὑμῖν → ὅσον ἐφʼ ὑμῖν.
Topics: Persecution, Eschatology
Cite (SBL): Justin, Dial. 110.5 (Archambault 2:166–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-110-5).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.
110.6Archambault 2:168
Ὑμεῖς δὲ ἐπὶ τὸν λαὸν ὑμῶν συμβεβηκέναι τοῦτό φατε. Εἰ δὲ ἐξεβλήθητε πολεμηθέντες, δικαίως μὲν ὑμεῖς ταῦτα πεπόνθατε, ὡς αἱ γραφαὶ πᾶσαι μαρτυροῦσιν· ἡμεῖς δέ, οὐδὲν τοιοῦτον πράξαντες μετὰ τὸ ἐπιγνῶναι τὴν ἀλήθειαν τοῦ θεοῦ, μαρτυρούμεθα ὑπὸ τοῦ θεοῦ, σὺν τῷ δικαιοτάτῳ καὶ μόνῳ ἀσπίλῳ καὶ ἀναμαρτήτῳ Χριστῷ ὅτι ἀπὸ γῆς αἰρόμεθα. Βοᾷ γὰρ Ἡσαΐας· Ἰδοὺ ὡς ὁ δίκαιος ἀπώλετο, καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ· καὶ ἄνδρες δίκαιοι αἴρονται, καὶ οὐδεὶς κατανοεῖ.
Hymeis de epi ton laon hymōn symbebēkenai touto phate. Ei de exeblēthēte polemēthentes, dikaiōs men hymeis tauta peponthate, hōs hai graphai pasai martyrousin; hēmeis de, ouden toiouton praxantes meta to epignōnai tēn alētheian tou theou, martyroumetha hypo tou theou, syn tǭ dikaiotatǭ kai monǭ aspilǭ kai anamartētǭ Christǭ hoti apo gēs airometha. Boą gar Hēsaïas; Idou hōs ho dikaios apōleto, kai oudeis ekdechetai tę̄ kardią; kai andres dikaioi airontai, kai oudeis katanoei.
“But you say that this has happened to your people. If you were driven out after being warred against, you have suffered these things justly, as all the Scriptures testify; but we, who have done no such thing since we came to know the truth of God, are testified by God to be taken from the earth together with the most righteous and only spotless and sinless Christ. For Isaiah cries: ‘Behold how the righteous one has perished, and no one lays it to heart; and righteous men are taken away, and no one considers.’
Isa 57:1 (quotation, high confidence)
Notes and citation
Summary: Christians are taken from the earth with the righteous Christ.
Topics: Persecution
Cite (SBL): Justin, Dial. 110.6 (Archambault 2:168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/justin-dialogue/99-1/#p-110-6).
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Translation: Translated by Claude from the Greek text of Archambault (1909); made independently of existing English translations.