# Questions and Answers to the Orthodox - Author: Anonymous - Latin title: *Quaestiones et responsiones ad orthodoxos* - Date: 5th century (disputed) (disputed) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 6 (Paris: Migne, 1857) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: J. C. T. Otto, Corpus apologetarum christianorum saeculi secundi 3–5, 3rd ed. (Jena: Fischer, 1879–1881) - Work page: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/ - Passages: 89 ## Questions and Answers to the Orthodox 1–3 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-1 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three questions: why the orthodox are few if God abolished the old worship (the answer cites the few chosen and the narrow way); how prophets differ from pagan oracles (God foretold through both, but only the prophets' words about the true God came true); and what advantage the baptized Christian has if those who know God's will are punished more. ### Greek text Εἰ τὴν ἀρκαίαν μὲν λατρείαν ἀνεῖλεν ὁ Θεὸς, ὡς αὐτὴν μὴ ἀρεσχόμενος, τὴν δὲ τῶν Χριστιανῶν ὡς ἀρεστὴν αὑτῷ ἀντεισήγαγεν᾽" οἱ δὲ ὀρθόδοξοι, οἱ μό- »» θεῷ ἀρέσχοντες, τῶν Ἑλλήνων τε καὶ Ἰουδαίων, καὶ πάντων τῶν αἱρετιχῶν, οὐχ ἴσοι τὸν ἀριθμὸν τυγχάνουσιν, ἀλλ᾽ ἥσσονες " τίς ἡ ἀπόδειξις τοῦ μὴ χατὰ πτωχείαν δυνάμεως τοῦ ταύτην ἀντ᾽ ἐχείνης ἑλομένου τὴν λατρείαν, μένειν ἀνεχρίξωτον τὴν πλάγὴν; Πῶς δὲ οὐχ ἀνωφελὴς ἡ ἐχείνης τῆς λατρείας λύσις, πλάνης ἔτι πολλῆς χατεχούσης τὸν χόσμον; Τὴν ἀρκαίαν τοῦ θεοῦ λατρείαν λύσαντος, τὴν νέαν δὲ ἀντεισαγαγεῖν διὰ τῆς παλαιᾶς" Διαθῆχης προθεμένου, εἰ μὴ ἀντεισήγαγς, ταύτην ἀντ᾽ ἐχείγῆς ἀντεισαγαγὼν, πρῶτον μὲν χηρυττομένην λόγοις θείαις δυνάμεσι μαρτυρουμένοις, ἀνεῖλεν Ἰουδχϊσμόν τε καὶ Ἑλληνισμόν " ὕστερον δὲ ἔργοις θείαις͵ ὡσαύτως δυνάμεσι γινομένοις, πάσης τῆς ἐν ἀνθρώποις τε καὶ δαίμοσι πλάνης ποιεῖ τὴν ἐχρίζωσιν " σὺν ταύτῃ ὃὲ καὶ πάντων τῶν ἐν τῷ χόσμῳ χαχῶν αἱρέ… ποιήσεως " εἰ μὴ πάντες οἱ δεξάμενοι τὴν λατρεία, τὴν αὐτὴν δόξαν περὶ τῶν αὐτῶν πραγμάτων τηροῦσι καὶ ἔχουσιν, ἀλλ᾽ οἱ μὲν ὀρθῶς, ἄλλοι δὲ οὐχ ὀρθῶς, τοῦτο οὐκ ἔστι παρηγόρημα τοῦ Θεοῦ ἐπὶ πτωχείᾳ δυνάμεως τὸ ἐχείνους ἐχ τῆς οἰκείας ἀμελείας ἢ ἑτέρας ἀσθενείας ὀρθῶς μὴ νοεῖν τὰ ὑπ᾽ αὐτῶν πιστευόμενα, ἀλλὰ τῖς ἐχείνων ἀμελείας. Εἴρηται δὲ ἐν τῇ εἰσαγομένῃ λατρείᾳ περὶ τῆς τῶν ὀρθοδόξων ὀλιγότητος, ποτὲ μὲν, Πολλοὶ μέν εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί " ποτὲ δὲ, Ὅτι στενὴ καὶ μένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν» ζωὴν, καὶ ὁ εἰσὶν οἱ εὑρίσκοντες αὐτήν. Ὡσαύτως καὶ περὶ τῶν αἱρέσεων, ἃς ὁ Κύριος ἐν ταῖς ἑαυτοῦ παραίολαῖς ζιζάνια καὶ σαπροὺς καλεῖ ἰχθύας. Εἰ τοίνυν μηδὲν ἐψευσμένον ἐστὶν ἐν τῇ τῶν Χριστιανῶν λατρείᾳ, ὡς ἡ τῶν πραγμάτων μαρτυρεῖ ἀλήθεια, ἐκ τῶν προλαδόντων πεπιστευμένα ποιοῦσα τὰ μέλλοντα, οὐδαμῶς ἄρα ὑπολέλειπται πρόφασις τοῦ διαθάλλειν τὸν Θεὸν ἐπὶ πτωχείᾳ δυνάμεως, ἣ τοῦ ἀνωφελῆ, λέγειν τὴν ἀντὶ λατρείας λατρείαν εἰσαγομένην᾽ τὴν νῦν μὲν λυτιχὴν οὖσαν Ἰουδαϊσμοῦ τε καὶ͵ Ἕλληνι-, σμοῦ, ὕστερον δὲ καὶ τῶν αἱρέσεων. ἜΡΩΤΗΣΙΣ Β'. Εἰ τὰ μέλλοντα γίνεσθαι, οἷον τολέμων τρόπαια, ἐχθρῶν ἔφοδοι, καὶ πόλεων ἀναιρέσεις διὰ τῶν ἐπιτιθεμένων αὐταῖς, προειρήχασι πρ’φῇτα: καὶ ἀπόστολοι, προεῖπον δὲ καὶ παρ᾽ Ἕλλησι, χρησμῶν λόγοι, πόθεν οἱ τούτων χρείττους γνωρίζονται τῶν ἔξωθεν, παρ᾽ ἑχατέρου μέρους τῆς τῶν ᾿ ἐσομένων γεγενημένης προῤῥήσεως; ἌΠΟΚΡΙΣΙΣ. Τοῦ αὐτοῦ Θεοῦ ἔστι πάντα ταῦτα, καὶ ἡ πρόῤῥησις τῶν λόγων, καὶ ἡ ἔχθασις τῶν ἔργων, τοῦ καὶ διὰ τῶν προφητῶν τε καὶ ἀποστόλων προμηνύσαντος ἃ ἔμελλε ποιεῖν " ὡσαύτως δὲ καὶ διὰ τῶν ἔξωθεν τῆς εὑὐσεθεία;, αὑτὸς προεμήνυσεν ἃ ἔμελλε ποιεῖν. "Ὥσπερ γὰρ διὰ τοῦ μάντεως Βαλαὰμ τὸν μὲν Ἰσραὴλ εὐλόγησε, τοὺς δὲ ἐχθροὺς αὑτοῦ χαιηράσατο, ἑχάτερον δὲ ποιήσας διὰ τῆς προμηνύσεως τῶν ἐσομένων ὡσαύτως δὲ καὶ διὰ μαντείας τῷ Ναθουχοδονόσορ βασιλεῖ Βαδυλῶνος, τὴν ἅλωσιν τῆς Ἰσραὴλ προεμήνυσε, χαθά φησιν ὁ προφήτης Ἶεζεχιὴλ, Καὶ στήσεται βασιλεὺς Βαδυ.1ῶνος ἐπὶ τὴν ἀρκαίαν ὁδὸν, ἐπ᾿ ἀρχῆς τῶν» β', τοῦ μαντεύσασθαι μαντείαν, καὶ τοῦ ἀναξράσαι ῥάδδον, καὶ ἐπερωτῆσαι ἐν τοῖς γλυπτοῖς, καὶ χατασχοπήσασθαι ἐκ δεξιῶν αὑτοῦ" καὶ ἐγένετο ἐπὶ Ἱερουσαλὴμ, καὶ τὰ ἑξῆς. Οὕτως καὶ διὰ τῶν παρ᾽ Ἕλλησι μάντεων ὅσα διὰ τῶν ἔργων τὴν ἔχδατν ἐδέξατο, αὐτὸς προεμήνυσε. Διαφορὰ δὲ τῶν προφη, ἰῷ, καὶ τῶν μάντεων πολλή. Πρῶτον μὲν, ὅτι Θεὸν ἰῷ τῷ ὀνόματι προεφήτευσαν οἱ προφῆται καὶ οἱ ἀπόλοι, τούτου ἐσχήκασι τὴν γνῶσιν, καὶ τὴν πίστιν, τὴν λατρείαν" καὶ πάντα ὅσα περί τε τῆς τῶν ληνικῶν θεῶν τε καὶ μαντείων χαθαιρέσξως, καὶ; τῶν Χριστιανιχῶν πραγμάτων συστάσεως προον οἱ προςρῆται, τὴν ἔχθασιν ἐδέξατο ἔπειτα δὲ ἐν ὧν προεῖπον οἱ μάντεις, ἣ κατὰ τοῦ τῆς ἀληἃς Θεοῦ καὶ τῶν σεδομένων αὐτὸν, ἣ ὑπὲρ τῆς πάσεως τῶν Ἑλληνιχῶν πραγμάτων, τὴν ἔχόαἐδέξατο. Καὶ τούτων μάρτυς τῶν ᾿Ασσυρίων ιίρεσις, οἱ, ἀπὸ τῆς οἰκείας μαντείας ὁρμώμενοι, γον μὴ ἄνευ Κυρίου ἀναδῆναι ἐπὶ τὴν γῆν ταύτην, ἐρημῶσαι αὐτήν - Κύριός μοι εἶπεν - Ἀγάθδηθι,καὶ ἐρήμωσον αὐτήν" καὶ ἀναδὰς, παρὰ τὴν μανἂν ἠρημώθη. ἘἜΡΩΤΗΣΙΣ Γ'". Εἰ πάντες μὲν ἐν τῇ ἀναστάσει ἡμαρτηχότες χολάζονται, πλέον δὲ οἱ ἐγνωχότες τοῦ Θεοῦ θέλημα καὶ μὴ ποιήσαντες, τί τὸ διαλτον, τέ τὸ χέρδος τοῦ Χριστιανοῦ καὶ τοῦ λληνος, τοῦ βαπτισθέντος καὶ τοῦ μὴ βαπτισθέντος, 7 ὀρθοδόξου καὶ τοῦ μὴ ὀρθοδόξου; ἌΠΟΚΡΙΣΙΣ. Εἰ χατὰ τὸν ἀπόστολον Παῦλον ὁ στὸς ὁ μἢ προνοῶν τῶν ἰδίων ἀρνησόθεός ἐστι ὶ τῶν ἀπίστων χείρων, ὡς μὴ σὺν τῇ γνώσει ἃ πίστει καὶ τῷ βαπτίσματι, καὶ τὸν τρόπον ἐπαϑενος χαραχτηριστιχὸν τῆς τοῦ Χριστοῦ μαθητείας, λὰ μόρφωσιν μὲν ἔχων εὐσεθείας, τὴν ὃὲ δύναμιν πῆς ἠρνημένος, χείρων ἐστὶ τῶν ἀπίστων. Οὕτως σοῦτον χεῖρόν ἐστι τὸ μετὰ γνώπεως ἁμαρτάνειν Ὁ ἄνευ γνώσεως, ὅσον τὸ ἀναπολόγητον ἁμάρτημα Ὁ ἀπολογίαν ἔχοντος ἁμαρτήματος. ### English translation (Claude) [Question 1.] If God abolished the ancient worship as not pleasing to him, and introduced in its place that of the Christians as pleasing to him, but the orthodox, who alone please God, are not equal in number to the Greeks and Jews and all the heretics, but fewer, what proof is there that it is not through poverty of power, on the part of the one who chose this worship instead of that, that error remains unuprooted? And how is the abolition of that worship not useless, when much error still holds the world? Answer. God, having abolished the ancient worship and purposed to introduce the new one in its place through the Old Testament, … introducing this one instead of that one, first, when it was proclaimed in words attested by divine powers, abolished Judaism and Hellenism; and later, by divine works done likewise by powers, he brings about the uprooting of all error among men and demons, and with it of all the evils in the world … If not all who have received the worship keep and hold the same opinion about the same things, but some hold it rightly and others not rightly, this is no reproach against God for poverty of power, that they through their own negligence or some other weakness do not rightly understand what they believe; it is a reproach against their negligence. It has been said in the worship that was being introduced, about the fewness of the orthodox, at one time, “Many are called, but few are chosen”; at another, “Narrow and hard is the way that leads to life, and few are those who find it.” Likewise about the heresies, which the Lord in his parables calls tares and rotten fish. If, then, nothing in the Christian worship is false, as the truth of events bears witness, making the future believed from what has already come about, then no pretext remains for slandering God for poverty of power, or for calling useless the worship introduced in place of the other worship, which now dissolves Judaism and Hellenism, and later the heresies too. [2] Question. If prophets and apostles foretold the things that were going to happen, such as victories in wars, attacks of enemies, and the destruction of cities by those who attacked them, and among the Greeks too the words of oracles foretold them, how are the former known to be better than those outside, when the prediction of what was going to happen came from both sides? Answer. All these things belong to the same God, both the prediction in words and the outcome in deeds; he announced beforehand through the prophets and apostles what he was going to do, and likewise through those outside piety he himself announced beforehand what he was going to do. For as through the soothsayer Balaam he blessed Israel and cursed his enemies, doing each by the foretelling of what would be, so too through divination he announced beforehand to Nebuchadnezzar king of Babylon the capture of Israel, as the prophet Ezekiel says: “And the king of Babylon will stand at the ancient way, at the head of the two ways, to use divination, to shake the rod, to inquire of the carved images, and to look out from his right hand; and it was against Jerusalem,” and so on. So too, through the soothsayers among the Greeks, whatever received its outcome in deeds he himself announced beforehand. But the difference between the prophets and the soothsayers is great. First, the God in whose name the prophets and apostles prophesied, of him they have had the knowledge and the faith and the worship; and all that the prophets foretold about the overthrow of the Greek gods and oracles and about the establishment of Christian things received its outcome; but of what the soothsayers foretold, either against the true God and those who worship him, or for the establishment of Greek things, [nothing] received its outcome. And a witness of this is the destruction of the Assyrians, who, setting out from their own divination, said: “Have I come up without the Lord against this land to destroy it? The Lord said to me, Go up and destroy it.” And having gone up, contrary to the divination, he was destroyed. [3] Question. If all who have sinned are punished at the resurrection, but those who knew God's will and did not do it are punished more, what is the difference, what the gain, between the Christian and the Greek, the baptized and the unbaptized, the orthodox and the one who is not orthodox? Answer. If, according to the apostle Paul, the believer who does not provide for his own has denied God and is worse than the unbelievers, as one who does not have, together with knowledge and faith and baptism, the way of life characteristic of discipleship to Christ, but has the form of piety while denying its power, he is worse than the unbelievers. So sinning with knowledge is as much worse than sinning without knowledge as an inexcusable sin is worse than a sin that has an excuse. ### Scripture references - Matt 22:14: quotation, high confidence - Matt 7:14: quotation, high confidence - Matt 13:25: allusion, high confidence - Matt 13:48: allusion, high confidence - Num 23:7–8: allusion, medium confidence - Num 24:9: allusion, low confidence - Ezek 21:21 (21:26 LXX): quotation, high confidence - Ezek 21:22 (21:27 LXX): quotation, medium confidence - Isa 36:10: quotation, high confidence - 2 Kgs 18:25: allusion, medium confidence - Luke 12:47: allusion, high confidence - 1 Tim 5:8: quotation, high confidence - 2 Tim 3:5: quotation, high confidence ### Translation notes - The Questions and Answers to the Orthodox are transmitted among Justin's works but are pseudonymous, generally dated to the fifth century (often ascribed to Theodoret or his circle). Refs follow Migne's question numbers in PG 6 (1–146), read from the scan's headings; where the scan runs several questions together, the ref takes the number of the first and the others are marked [n]. - The answer about Judaism and Hellenism, and about the heretics as tares, is translated as written. Migne's Latin and note references interleaved by the scan are removed by logged corrections; lost words are marked “…”. - This ref holds questions 1–3. ### Citation (SBL) Ps.-Justin, Quaest. orth. 1 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-1). ## Questions and Answers to the Orthodox 4 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-4 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics are justly punished, since they did not seek the truth wholeheartedly, refused it when shown, and founded their sects out of love of glory; whoever seeks the truth with his whole heart finds it. ### Greek text Εἰ πάσῃ δυνάμει ἔσπευσαν οἱ αΐρεχοὶ γνῶναι, καὶ φυλάξαι τὴν τῶν δογμάτων ἀλήταν, καὶ οὐχ ἴσχυσαν, πῶς οὐχ ἄδιχον τὸ τούτους ς ἀποσφαλέντας τῆς ἀληθείας ὑποδάλλειν χολάἐσιν; ἌΠΟΚΡΙΣΙΣ. Τοσοῦτον οὐχ ἐζήτησαν οἱ αἱρετιχοὶ ἀσῃ δυνάμει τὴν ἀλήθειαν, ὅτι καὶ ἀποδεικνυμένην ὑτοῖς παρὰ τῶν ταύτην εὑρηχότων, οὔτε ἴσχυαν οὔτε ἠνέσχοντο δέξασθαι αὐτήν. Καὶ εἰ μὲν ληθὴς αὕτη ἡ ἀπολογία, ἐχρῆν αὐτοῖς [ ἀλλήλοις … καὶ οὐ πονηρίᾳ γνώμης τὰς αἱρέσεις συστησαμένος μαχομένας ἑαυταῖς τε καὶ τῇ ἀληθείᾳ. Νῦν δὲ χαθὶ χαταχρίνουσιν ἀλλήλους ἐπὶ τῷ ἀλλοτρίῳ τοῦ φρονήματος, δῇλοί εἰσιν, ὅτι ἐκ φιλοδοξίας ἢ ἀντιπαθείς τῶν αἱρεσιαρχῶν πᾶσαι αἱ αἱρέσεις τὰς ἀφορμὲς ἐσχήχασι τῆς συστάσεως αὑτῶν " δι᾽ ἣν αἰτίαν λύχο; βαρεῖς ὑπὸ τοῦ ἀποφτόλου ὠνομάσθησαν οἱ τῶν αἱρέσεων ἀρχηγοί. “Ὅτι δὲ ἀδύνατόν ἔστι μὴ τυχεῖν τῆς εὑρέσεως τῷ ἐν ὅλῃ καρδίᾳ τε καὶ δυνάμει ἐπιξττοῦντι τὴν ἀλήθειαν, μαρτυρεῖ ὁ Κύριος λέγων" Πᾶς ὁ αἰτῶν «᾿αμδάγει, καὶ ὁ ζητῶν εὑρήσει, καὶ τῷ χρούοντι ἀνοιγήσεται. ### English translation (Claude) [Question.] If the heretics hastened with all their power to know and keep the truth of the doctrines, and were not able, how is it not unjust to subject to punishment those who have missed the truth? Answer. So far were the heretics from seeking the truth with all their power that even when it was demonstrated to them by those who had found it, they were neither able nor willing to accept it. And if this defense were true, they ought … one another … , and not to have set up, out of wickedness of judgment, heresies that fight against themselves and against the truth. But now, since they condemn one another for the strangeness of their thinking, it is clear that all the heresies took the occasions of their establishment from the love of glory or the antipathy of the heresiarchs; for which reason the founders of the heresies were named “grievous wolves” by the apostle. That it is impossible for one who seeks the truth with his whole heart and power not to find it, the Lord bears witness, saying: “Everyone who asks receives, and he who seeks will find, and to him who knocks it will be opened.” ### Scripture references - Acts 20:29: allusion, high confidence - Matt 7:8: quotation, high confidence ### Translation notes - The answer's charge against the heretics is translated as written. Migne's Latin and note references interleaved by the scan are removed; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 4 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-4). ## Questions and Answers to the Orthodox 5 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-5 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Miracles in heretical churches do not confirm their error: as God sends sun and rain on the unjust to their judgment, so he works powers among heretics, and Christ will reject even wonder-workers he never knew. ### Greek text Εἰ ἐν ταῖς ἐκχλησίαις τῶν αἱρετιχῶν δυνάμεις ἐνεργοῦνται, οἷον νοσημάτων ἰάσεις, καὶ πνευμάτων διωγμοὶ ἀχαθάρτων, χαρτῶν γῆς φορὰ, καὶ ἐλαίου ἀναδλύσεις, πῶς οὐχ ἀνάγχη ἐχ τούτων ἐν τῇ πλάνῃ βεθαιοῦσθαι ἐχείνους; ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχειν ἐπὶ δικαίους καὶ ἀδίκους, οὐχ ἔστι βεδαιωντιχὸν καὶ ἀδίχων ἐν τῇ πονηρίᾳ καὶ ἀδιχίᾳ, ἀλλὰ παρασχεναστιχὸν εἰς δικαίαν τιμωρίαν, οὕτως οὐχ ἔτει βεθαιωτιχὸν τῶν αἱρετιχῶν ἐν τῇ πλάνῃ τὸ ἐνεργεῖ! τινὰς ἐν αὐτοῖς δυνάμεις. Εἰ γὰρ ἣν ἀπόδειξις χεὶ σημεῖον εὐσεδείας τὸ ἐνεργεῖν δυνάμεις, οὐχ ἂν ὁ Κύριος ἀδοχίμους τε καὶ ἀναξίους τῆς πρὸς αὐτὸν οἷοὐ τῷ σῷ ὀνόματι προεφητεύσαμεν, καὶ τῷ τῷ ὀνόματι δαιμόνια ἐξεδάλομεν, καὶ τῷ σῷ ἐγέμιπι δυνάμεις ποιλὰς ἐποιήσαμεν; λέγων πρὸς αὐτοῦτ' Οὐδέποτε ἔγγων ὑμᾶς - ἀποχωρεῖτε ἀπ᾿ ἐμεὺ εἱ ἐργαζόμενοι τὴν ἀνομίαν. Οὐκ εἶπον, διδάξας ὑμᾶς, Ψψωμίζειν καὶ ποτίζειν τὸν πεινῶντα καὶ ὃ:ψῶντα, πολὺ μᾶλλον αὑτὸς τὰ ὅμοια ὧν ἐδίδαξεν ἡμῖς; ποιεῖ, σωρεύων πῦρ ἐπὶ τὰς χεφαλὰς αὐτῶν, ἀξίο: τὸν δοτήρα τῆς πίστεως οὐχ ἐγνωχότων; ### English translation (Claude) [Question.] If in the churches of the heretics powers are at work, such as healings of diseases, expulsions of unclean spirits, the bearing of fruits of the earth, and gushings of oil, how is it not inevitable that they are confirmed in their error by these? [Answer.] … on the evil and the good, and to send rain on the just and the unjust, is not a confirming of the unjust in their wickedness and injustice, but a preparation for just punishment, so it is not a confirming of the heretics in their error that some powers are at work among them. For if working powers were a proof and sign of piety, the Lord would not have declared unapproved and unworthy of his [acquaintance] those who said, “[Lord,] did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?”, saying to them, “I never knew you; depart from me, you who work lawlessness.” … having taught you to feed and give drink to the hungry and the thirsty, much more does he himself do the like of what he taught us, heaping fire on their heads, since they have not known the giver of the faith worthily. ### Scripture references - Matt 5:45: allusion, high confidence - Matt 7:22–23: quotation, high confidence - Rom 12:20: allusion, high confidence - Prov 25:21–22: allusion, medium confidence ### Translation notes - The beginning of the answer and a phrase in the middle are lost in the scan (marked “…”); the sense of the first lost part is that God makes his sun rise on the evil and the good (Matt 5:45). The miracles named (oil welling up, fruitfulness) are translated as written. ### Citation (SBL) Ps.-Justin, Quaest. orth. 5 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-5). ## Questions and Answers to the Orthodox 6–12 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-6 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Several questions: why the risen will be impassible though they feel joy or pain (their state is fixed and unchanging); why comparing rest and punishment changes nothing in the age to come; why God is not the author of evil (free choice, not knowledge, makes us good or bad); how biblical anthropomorphism differs from pagan myth; and why God, who contains all things, is greater than all and preserves no evil by nature. ### Greek text Εἰ ἐν τοῖς ἀλγοῦπσι καὶ ἡδομένοι; τὸ παθητικὸν διαδείχνυται, τούτου δὲ οἱ ἀμαῤτωλοὶ, χἀχείνου οἱ δίκαιοι ἐν τῇ χρίσει, πῶς ἀληθεύει ὁ λέγων ἀπάθειαν τοῖς ἀνθρώποις μετὰ τὴν ἀνάστιὅτι ἀφ᾽ ὧν ἐσμεν κατὰ φύσιν, τροπὴν οὐ δεχόμεθα, οὔτε εἰς τὰ ἀντιχείμενα, κατὰ τὸ ὃν καὶ μὴ ὃν, οὔτε εἰς τὰ ἐναντία, κατὰ τὸ μᾶλλον καὶ ἧττον" οἷον ἐκ τῆς χαρᾶς οὗ τρεπόμεθα εἰς τὴν λύπην, οὔτε καίρ᾽ μεν ἐπὶ τοῦ αὑτοῦ ἀγαθοῦ, ποτὲ μὲν μᾶλλον, ποτὲ δὲ ἧττον, χἂν ἐπὶ μείζονος ἀγαθοῦ μᾶλλον καίρομεν, ἀπεφαίνετο. ἐπὶ ἐλάττονος δὲ ἧττον - ἀλλὰ καὶ οὕτως χατὰ τὴν ἀναλογίαν τῶν ἀγαθῶν μένει τὸ ποσὸν τῆς χαρᾶς ἄτρεπτον Καὶ τοῦτο μὲν ἐπὶ τῶν εἰς ζωὴν ἀνισταμένων " ἐπὶ δὲ τῶν εἰς χρίσιν ἀνισταμένων ὁ αὐτὸς λό. Ὃς, ὅταν ἀπαλλάττωνται, ὥσπερ τοῦ θανάτου, χρί σεως. Κατὰ γὰρ θάτερα τῶν ἀνισταμένων οἱ μὲν εἰς ζωὴν, οἱ δὲ εἰς χρίσιν ἀνίστανται. ἜΡΩΤΗΣΙΣ Ζ'. Εἰ «τροπῆς γνώρισμα τὸ τὰ χαλὰ καὶ τὰ φαῦλα λαμθάνειν εἰς ἔννοιαν, πῶς ἄτρεπτοι οἱ χολαζόμενοι, καὶ τὴν τῶν δικαίων λογιζόμενοι ἄνεσιν" ἣ πάλιν οἑ ἐν ἀνέσει τυγχάνοντες καὶ τὴν τῶν ἀμαρτυλῶν ἐνθυμούμενοι χὅόλασιν; Τότε γὰρ ἑχάτερον ἐν βατέρῳ δίδωσι πλείονα τὴν αἴσθησιν, ὅτε τῶν ἐναντίων ἡ παράθεσις γίνεται. ἌΠΟΚΡΙΣΙΣ. Ἐν τῷ μέλλοντι αἰῶνι τὸ ποσὸν τῆς αἰσθήσεως τιμῆς τε καὶ τιμωρίας ἐν τῷ μέτρῳ χεῖται, καὶ οὖκ ἐνδέχεται τῇ παραθέσει τῶν ἀντιχειμένων δέξασθαι τὴν αἴσθησιν, τὴν αὔξησιν ἢ τὴν μείωσιν. ΓἌτρεπτα γὰρ τὰ ἐχεῖ πάντα, ὥσπερ χατὰ πὸ ποιὸν, οὕτως καὶ χατὰ τὸ ποσόν. ἘΡΩΤΗ͂ΣΙΣ δ΄. Εἰ τὴν γνῶσιν χαλοῦ τε καὶ χαχοῦ παρὰ τοῦ Θεοῦ καὶ τοῦ εἶναι εἰλήφαμεν, πῶς οὖχ ἔστιν αἴτιος ἑχατέρου ὁ καὶ τὴν γνῶσιν ἀμφοτέρὼν καὶ δύναμιν ἐγχαταθεδλημένος τῇ φύσει πρὸς ἌΠΟΚΡΙΣΙΣ. Οὐ μόνον τοῦ εἶναι ἡμᾶς καὶ τοῦ γινύσχειν τε καὶ πράττειν τὸ χαλόν τε καὶ τὸ χαχὸν δέδωχεν ἡμῖν τὴν δύναμιν ὁ Θεὸς, ἀλλὰ καὶ τὸ αὐθαίρεἶσθαι τῶν γινωσχομένων τὸ δοχοῦν χατέστησεν ἡμᾶς χυρίους -“ καὶ τὸ ἀγαθοὺς ἡμᾶς εἶναι ἣ καχοὺς. οὖχ ἐν τῇ γνώσει ἔθηχε τῶν γινωσχομένων, ἀλλὰ ἐν τῇ αἱρέσει τῶν αἱρουμένων. Οὐχ ἄρα ὃ Θεός ἐστιν αἴτιος τοῦ εἶναι ἡμᾶς ἀγαθοὺς ἣ χαχοὺς, ἀλλὰ ἡ προπίρεσις. Ὥσπερ γὰρ ὁ ὁρῶν γυναῖχα πόρνην, καὶ γιγύσχων ταύτην εἶναι πόρνην, οὖκ ἔστι πόρνος ἀπὸ τῆς γνώσεως “ ἀλλ᾽ οὔτε εἰ ἡ γνῶσις ἐξυπνίσει τὸ τῆς ἐπιθυμίας πάθος, οὐδ᾽ οὕτως πόρνος ἐστίν" ἂν δὲ συγχατατίθηται τῷ πάθει ἡ προαίρεσις, τότε ἐστὶ πόρνος, ἢ κατὰ τὴν πρᾶξιν, ἣ κατὰ τὴν διάθεσιν" οὕτως καὶ τῶν ἀγαθῶν καὶ χαχῶν ἀνθρώπων οὐχ ἡ γνῶσίς ἔστιν αἰτία τοῦ ἀγαθοὺς αὐτοὺς εἶναι ἢ χαχοὺς, ἀλλ᾽ ἢ πρυαΐρεσις κατὰ προτίμησιν τὸ δοθεὸς, στεφανοζ δὲ καὶ χολάζει πρὸς τὴν πρᾶξιν τῶν ἀνθρώπων ἔχαστον, πῶς δικαίως ποιεῖται ἀμφότερα, ἑκάτερα παρ᾽ αὐτοῦ τοῦ ἀνθρώπου ἔχοντος; ᾿ ἈΠΟΚΡΙΣΙΣ. Τὸ ἡμῖν καὶ τὸ ἐφ᾽ ἡμῖν ἀλλήλων διχφέρει - ἡμεῖς μὲν ἄῤῥενες καὶ θήλειαί ἐσμεν “ ἐφ᾽ ἡμῖν δὲ τὸ εἶναι σώφρονας ἣ πόρνους. Στεφανούμεθα οὖν ἣ χολαζόμεθα διὰ τὸ ἐφ᾽ ἡμῖν" ἐφ ἃ γὰρ ἡ προαἱρεσις ἡμῶν ἄγει ἡμᾶς, διὰ ταῦτα ἣ στεφανούμεϑα ἢ χολαξόμεθα. Καὶ γὰρ πρὸς τὸ πράττειν δέδωχεν ἡμῖν ὁ Θεὸς δυνάμεις, ἀλλὰ ταύτας ὑπέταξε τῇ ἐξουσίᾳ τῆς προαιρέσεως, καὶ πρὸς τὴν προαίρεσιν ἔχει ὁ Θεὸς τὴν δίχην, κυδερνητιχὴν τῶν ἐν ἡμῖν προαιρετιχῶν δυνάμεων, καὶ οὐ πρὸς τὴν φύσιν. Ἐλάθομεν δὲ παρὰ τοῦ Θεοῦ τοῦ πράττειν καὶ τοῦ μὴ πράττειν τὴν δύναμιν " πράττειν μὲν τὰ δίκαια, οὐ πράττειν δὲ τὰ ἄδικα. Ὅταν οὖν οὕτως πράττωμεν καὶ μὴ τὸ πράττειν καὶ τὸ μὴ πράττειν εἰς τὸ ἀντιχεέμενον, δικαίως χολαζόμεθα. ἘΡΩΤΗ͂ΣΙΣ 1’. Εἰ τὰ σωματικὰ περὶ τῶν ἐν λησι θεῶν παρὰ τῶν ποιητῶν, καὶ περὶ τοῦ Θεοῦ, παρὰ τῶν προφητῶν εἰρημένα, κατ᾽ ἀλληγορίαν ἐτέ-. ραν ἔχει τὴν νόησιν, πῶς οὐ μῦθος ἀμφότερα δεί- ἍἌΠΟΚΡΙΣΙΣ. Τὰ ἀλληγορικῶς παρὰ τῶν προφητῶν περὶ τοῦ Θεοῦ λεχθέντα χατ᾽ ἀναφορὰν ἐλέχθη ἐχ τῶν φύσει εἰς τὸ οὐ φύσει' οἷον ὡς τό: Κύριος ὀσμὴν εὐωδίας. Ἐπὶ μὲν τῶν ἀνθρώπων. ὡσφράνθη κατὰ φύσιν, ἐπὶ ὃὲ τοῦ Θεοῦ χαταχρηστιχῶς, καὶ οὐ φύσει. Τὰ δὲ παρὰ τῶν ποιητῶν μυθικῶς περὶ τῶν θεῶν λεγόμενα οὐ λέγεται χατ᾽ ἀνα-᾿ φορὰν ἐχ τῶν φύσει εἰς τὸ μὴ φύσει. Οὐ γὰρ χατα-. πίνει ἄνθρωπος ἄνθρωπον χατὰ φύσιν, ἵνα χατ᾽ ἀναφορὰν νοήσωμεν καὶ τὸν Κρόνον καταπιόντα τὸν Δία. Ἔστι δὲ ὁ περὶ τοῦ καταποθῆναι τὸν Δία μῦθος, πλὴν τοῦ ψεύδους, οὐκ ἔχων ἄλλο τι. α Ι ἜΡΩΤΗΣΙΣ [Δ΄. ΕἸ τὸ περιέχον μεῖζον μὲν ἔστι, τοῦ περιεχομένου κατ᾽ οὐσίαν, ἧττον δὲ κατ᾽ ἀξίαν". οἷον οὐρανὸς καὶ γῇ ἀγγέλων, οἶκος οἰκούντων, σῶμά τι ψυχῆς" περιέχει δὲ τὸ πᾶν ὁ θεός" τῶι οὐκ ἔστιν ἥττων τοῦ παντὸς τῷ λόγῳ τῆς ἀναξίας; ἈΠΌΚΡΙΣΙΣ. Ὃ λόγος οὗτος οὐκ ἔστι καθόλου". διὸ οὔτε ὑγιῶς ἢρωτήθη. Ὧν γὰρ τὸ ἐναντίον διὰ τῶν᾿ αὐτῶν ἐνδέχεται εὑρεθῆναι, ταῦτα ὡς μὴ ἔχοντα τὸ, ἀναγχαῖον, οὐδὲ τὸ πιστὸν ἔχει. Ἔστι γάρ τινα περιἐχόμενα ἤσονα ὄντα τῶν περιεχόντων, καὶ τῇ οὐσί, καὶ τῇ ἀξία, ὡς τὰ γίγαρτα τῶν ὁπωρῶν. Ἔτι δὲ τὰ Ὁ λεχθέντα περιεχτικὰ τῷ εἶναι περιέχει τὰ περιἐχοντα μόνος δὲ ὁ Θεὸς περιέχει τῇ βουλήσει τὸ πᾶν. Καὶ τὰ μὲν ἄλλα περιέχοντα χρῇζουσι καὶ αὐτὰ ποῦ περιέχοντος" ὁ δὲ Θεὸς οὐ χρήξει τοῦ περιέχον" τὸς αὐτόν. Καὶ τοῖς μὲν ἄλλοις περιεχομένοις τὸ εἶναι καὶ τὸ διαμένειν οὐκ ἔστιν ἐχ τῶν περιεχόντων αὑτά; τῷ δὲ παντὶ ἀμφότερα ὑπάρχει ἐχ τοῦ Θεοῦ. Καὶ τὸ μὲν λεχθέντα περιεχτιχὰ διὰ τὰ περιεχόμενα ὑπάρχουσιν" ὁ δὲ Θεὸς οὐ διὰ τὸ πᾶν ὑπάρχει. Διὸ μείζων … ὸς τοῦ παντὸς, ὥσπερ τῇ οὐσίᾳ, οὕτως καὶ τῇ … ΕΡΩΤΉΣΙΣ Β΄. Εἰ τὸ περιέχον ἐπὶ φρουρᾷ καὶ τηρήσει ἐστὶ τοῦ περιεχομένου, πῶς ὁ Θεὸς περι-,νν τὸ πᾶν, οὐχ ἐπὶ φρουρᾷ τοῦ χαχοῦ καὶ διαμονῇ κπέχει τὸ πᾶν; Καὶ γὰρ ἐν τῷ μέρει τοῦ παντὸς καχὸν θεωρεῖται, ΔΠΟΚΡΙΣΙΣ. Τὸ πᾶν ἔργον ἐστὶ τὸῦ Θεοῦ“ καὶ τῶν ὁ Θεὸς τὸ πᾶν τὸ ἔργον ἑαυτοῦ τηρεῖ" καὶ περ οὐχ ἐποίησεν ὁ Θεός τι φύσει χαχὸν, οὕτως ἃ τηρεῖ τι φύσει χαχόν. ### English translation (Claude) [Question.] If passibility is shown in those who feel pain and pleasure, and in the judgment sinners [will feel] the one and the righteous the other, how does he speak truly who declared that there is impassibility for men after the resurrection? [Answer.] … that from what we are by nature we receive no change, neither into opposites, in respect of being and not being, nor into contraries, in respect of more and less; for instance, we are not changed from joy into grief, nor do we rejoice over the same good sometimes more and sometimes less. Even if we rejoice more over a greater good and less over a lesser one, yet even so the quantity of joy remains unchanged in proportion to the goods. And this holds for those who rise to life; and for those who rise to judgment the same argument holds, when they are released, as from death, so from judgment. For of those who rise, according to one or the other, some rise to life, others to judgment. [7] Question. If it is a mark of change to take good and bad things into one's mind, how are those who are punished unchanged, when they reckon the rest of the righteous; or again those who are at rest, when they think of the punishment of sinners? For each gives a greater perception of the other when the contraries are set side by side. Answer. In the age to come the quantity of the perception of honor and of punishment lies in a fixed measure, and perception cannot receive increase or decrease by the setting side by side of opposites. For all things there are unchangeable, in quantity as in quality. [8] Question. If we have received the knowledge of good and evil from God, together with our being, how is he not the cause of each, who has also implanted in our nature both the knowledge and the power for both? Answer. Not only has God given us the power of being and of knowing and doing good and evil, but he has also made us masters of choosing freely what seems good among the things known; and he placed our being good or bad not in the knowledge of the things known, but in the choice of the things chosen. God, then, is not the cause of our being good or bad, but our free choice. For as the one who sees a prostitute and knows that she is a prostitute is not a fornicator because of the knowledge; nor even if the knowledge arouses the passion of desire is he a fornicator thereby; but if his free choice consents to the passion, then he is a fornicator, either in act or in disposition; so too of good and bad men knowledge is not the cause of their being good or bad, but free choice, according to preference … [9] Question. … [If God gives …] and crowns and punishes each man according to his deeds, how does he do both justly, when [man] has each from God himself? Answer. What belongs to us and what is up to us differ from one another. We are male and female; but it is up to us to be chaste or fornicators. We are crowned or punished because of what is up to us; for we are either crowned or punished because of the things to which our free choice leads us. For God has given us powers for acting, but has subjected them to the authority of free choice; and God's judgment is with regard to free choice, which governs the powers of choice in us, and not with regard to nature. We have received from God the power of acting and of not acting: of doing what is just and of not doing what is unjust. When, then, we act otherwise, and turn the acting and the not acting to the opposite, we are justly punished. [10] Question. If the bodily things said by the poets about the gods among the Greeks, and by the prophets about God, have another meaning by allegory, how are not both shown to be myth? Answer. What the prophets said allegorically about God was said by transference from what is by nature to what is not by nature: for instance, “The Lord smelled a sweet savor.” In men smelling is by nature; in God it is said by an extended use and not by nature. But what the poets say mythically about the gods is not said by transference from what is by nature to what is not by nature. For man does not by nature swallow man, so that we should understand by transference that Kronos swallowed Zeus. The myth about the swallowing of Zeus has nothing in it but falsehood. [11] Question. If what contains is greater than what is contained in substance, but less in worth — as heaven and earth contain the angels, a house its inhabitants, the body the soul — and God contains the universe, how is he not less than the universe by the argument of worth? Answer. This argument is not universal; therefore the question was not soundly put. For arguments whose contrary can be found by the same means, since they lack necessity, also lack credibility. For there are some contained things that are less than their containers both in substance and in worth, like the seeds of fruits. Further, the containers mentioned contain the things contained by their being; but God alone contains the universe by his will. And the other containers themselves need something to contain them; but God does not need anything to contain him. And for the other contained things their being and continuance does not come from their containers; but for the universe both come from God. And the containers mentioned exist because of the things contained; but God does not exist because of the universe. Therefore God is greater than the universe, in worth as in substance. [12] Question. If what contains serves to guard and keep what is contained, how does God, who contains the universe, not contain it for the guarding and continuance of evil? For evil too is seen in a part of the universe. Answer. The universe is the work of God; and God keeps the universe as his own work; and as God made nothing evil by nature, so he keeps nothing evil by nature. ### Scripture references - John 5:29: allusion, medium confidence - Matt 5:28: echo, low confidence - Matt 16:27: allusion, medium confidence - Gen 8:21: quotation, high confidence ### Extrabiblical texts - Hesiod, Theog. 459 (Hesiod, Theogony): allusion, low confidence ### Translation notes - This staged ref holds several questions; the scan's question numerals (Ζ', δ', 1', Δ', Β') are partly garbled, and the numbers in brackets are read in sequence. The opening of the first answer and of question 9 are lost (marked “…”). Migne's Latin and notes, including a long note on a variant reading, are removed by logged corrections. - Swallowing Zeus: the myth told that Kronos swallowed his children; the answer's form of it is translated as written. - This ref holds questions 6–12. ### Citation (SBL) Ps.-Justin, Quaest. orth. 6 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-6). ## Questions and Answers to the Orthodox 13 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-13 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Infants and the unborn will rise too: God who gives them incorruption can give them perception of the goods prepared, he made nothing in vain, and Scripture speaks of the vengeance for the infants slain by Herod. ### Greek text Εἰ γίνεται ἣ ἀνάστασις διὰ τὴν ᾽ βεδιωμένων ἑχάστῳ ἀντίδοσιν, πῶς τὰ βρέφη ἣ,πὰ ἐν γαστρὶ τελευτήσαντα περιττῶς οὐχ ἀνί- ὡς ἣ θλίψεως, διὰ τὸ τῆς ἡλιχίας ἄωρον, λαθεῖν μενα αἴσθησιν; ἌΠΟΚΡΙΣΙΣ. Τῷ πιστεύοντι ἀληθὲς εἶναι τὸ, τίρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει, τού-.,δυνατὸν καὶ πρέπον ἐστὶ τὸ πιστεύειν καὶ τῶν ἐφῶν τὴν ἀνάστασιν. Ὃ γὰρ τὴν ἀφθαρσίαν αὖἰς παρέχων δύναται καὶ τὴν αἰσθητιχὴν τῶν προστων ἀγαθῶν χαρίσασθαι αὐτοῖς δύναμιν. Ὧν εἰ μὴ νετα! ἀνάστασις, εὑρεθήσεται ὁ Θεὸς μάτην πλαμένος αὐτά. Εἰ δὲ μάτην ποιεῖ ὁ Θεὸς οὐδὲν, ἀγχὴ ἄρα καὶ τὰ βρέφη εἰς τὸ εἶναι παραγενέσθαι ι τῆς ἀναστάσεως. Πῶς δ᾽ οὐχ ἄχαιρον τὸ πρὸς τὴν εἰπὲ ᾽ ν Ἡρώδην, τῶν βρεφῶν οὐχ ὄντων τῶν ἐχδιχουνων; Μαρτυρεῖ δὲ τούτοις τὰ τοῦ Βαπτιστοῦ Ἰωάνν ἐν τῇ χοιλίᾳ τῆς μητρὸς τῆς ἀγαλλιάσεως σχιρματα, καὶ ὁ ὕμνος τῶν νηπίων καὶ θηλαζόν, »ν. ### English translation (Claude) [Question.] If the resurrection takes place for the requital of what each has lived, how do infants, or those who died in the womb, not rise superfluously, since because of the untimeliness of their age they [could have earned neither rest] nor affliction, nor receive perception [of what is coming]? Answer. For one who believes it true that “it is sown in weakness, it is raised in power,” it is possible and fitting to believe in the resurrection of infants too. For he who grants them incorruption can also grant them the power to perceive the goods set before them. If there is no resurrection of these, God will be found to have fashioned them in vain. But if God does nothing in vain, then the infants too necessarily came into being for the sake of the resurrection. And how is it not out of place [to speak of vengeance on] Herod, if the infants who are avenged did not exist? Witness to these things are the leaps of exultation of John the Baptist in his mother's womb, and the hymn of the infants and sucklings … ### Scripture references - 1 Cor 15:43: quotation, high confidence - Matt 2:16: allusion, high confidence - Luke 1:41: allusion, high confidence - Luke 1:44: allusion, high confidence - Matt 21:16: allusion, high confidence - Ps 8:2 (8:3 LXX): allusion, medium confidence ### Translation notes - The ref breaks off. Several words are lost in the scan and supplied in brackets by sense. A column letter is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 13 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-13). ## Questions and Answers to the Orthodox 14 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-14 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics who join the orthodox are not rebaptized or reordained: their error is corrected by change of belief, their baptism completed by anointing with chrism, and their ordination by the laying on of hands. ### Greek text Εἰ ἐψευσμένον τυγχάνει καὶ μάμὸν τὸ ὑπὸ τῶν αἱρετικῶν διδόμενον βάπτισμα, ἃ τί οἱ ὀρθόδοξοι τὸν προσφεύγοντα τῇ ὀρθοδοξίᾳ ρετιχὸν οὐ βαπτίξουσιν, ἀλλ᾽ ὡς ἐν ἀληθεῖ τῷ νόθῳ σι βαπτίσματι; Εἰ δὲ καὶ χειροτονίαν τύχοι παρ᾽ αίνων δεξάμενος, καὶ ταύτην ὡς βεθαίαν αὐτοὶ κοδέχονται. Πῶς οὖν ὁ δεχθεὶς καὶ οἱ δεξάμενοι τὸ ἌΠΟΚΡΙΣΙΣ. Τοῦ αἱρετιχοῦ ἐπὶ τὴν ὀρθοδοξίαν Ἰχομένου τὸ σφάλμα διορθοῦται, τῆς μὲν χαχοδοξίας Ἶ μεταθέσει τοῦ φρονήματος" τοῦ δὲ βαπτίσματος Ἶ ἐπιχρίσει τοῦ ἀγίου μύρου" τῆς δὲ χειροτονίας τῇ ἱιροθεσίχ" καὶ οὐδὲν τῶν πάλαι μένει ἄλυτον. ### English translation (Claude) [Question.] If the baptism given by the heretics is false and vain, why do the orthodox not baptize the heretic who takes refuge in orthodoxy, but [receive him] as in a true baptism, the spurious one? And if he happens to have received ordination from them, they themselves accept this too as valid. How then are the one received and those who received him [not …]? Answer. When the heretic comes over to orthodoxy, his error is corrected: his false belief by the change of his thinking; his baptism by the anointing with the holy chrism; his ordination by the laying on of hands; and nothing of the old remains unloosed. ### Translation notes - The end of the question is lost in the scan. The practice described (receiving heretics by chrism and laying on of hands, without rebaptism) is translated as written. ### Citation (SBL) Ps.-Justin, Quaest. orth. 14 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-14). ## Questions and Answers to the Orthodox 15 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-15 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Job's curse on the day of his birth was a wish that he had not been born, spoken in extreme affliction and not meant to be fulfilled; once relieved, he no longer held that view. ### Greek text Εἰ οὐχ ἥμαρτεν ὁ Ἰὼδ ἑνὸς τὴν ἡμέραν, δηλονότι ὡς δίκαιος ἢχούσθη᾽ καὶ ἐμὲν ἠχούσθη, τὸν οἰχεῖον ὁ Θεὸς ἀνέτρεψεν ἄρον, αὶ ἀνάγχη ζητεῖν ἐν τῇ θείᾳ Γραφῇ τὴν ἐχείνης ἧς ἡμέρας ἀπώλειαν. Εἰ δὲ οὐχ ἡχούσθη, πῶς οὐ εἴ λέγειν ὅτι ἁμαρτωλὸς ὧν παρηχούσθη; ὰρ τῶν φοδουμένων αὐτὸν ποιήσει ὁ Θεός. Περὶ δὲ τῶν ἁμαρτωλῶν εἴρηται, ὅτι, Ἐάν … τὴν δέησιν, οὐκ εἰσαχούσομωι ὑμῶν; ἍΠΟΚΡΙΣΙΣ. Ὁ σχοπὸς τοῦ Ἰὼδ οὗτος ἦν ἐν ὦ προχειμένῃ κατάρᾳ, ὡς εἰ ἔλεγεν: Εἴθε ἣν ἡ ἑχὲκ ἐχείνη ἐν ἦ ἐγεννήθην, κατὰ τὴν κατάραν ταῦὺτ' χεχατηραμένη! Διὰ τί; Ἵνα ἐγὼ, φησὶ, μὴ ἔχεν. θην. Οὐ γὰρ ἐνδέχεταί τινα γεννηθῆναι ἐν τῇ τοιαῖτ! ἡμόρῃ τῇ οὕτως χεχατηραμένῃ. Οὐχ ἕστεν οὖν ἡ κατάρα αὕτη οὕτως κεκχτηραμένη, ὡς ἀναμένινα τὴν ἔχδασιν. Εἰ γὰρ ἦν οὕτως γεγεντ μένη ἡ χχτέμ' ὡς ἀναμένουσα τὴν ἔχθασιν, ἀνεκαλέσατο ἂν τίν ἰδίαν φωνὴν, ἀπαλλαγέντος αὐτοῦ τῶν θλίψεων πὶ ἐν τοῖς χρείττοσι γενομένου. Διὰ γοῦν τὴν ὑπερθωϊν τῆς αὐτοῦ θλίψεως, τὰ τῆς χαρδίας ἐφθέγξατο ἐΐματα, ἧς ἀπ' αὐτοῦ, δηλονότι οὐκέτι τὴν αὐτῖν περὶ τῆς αὐτῆς ἡμέρας ἔσχε τὴν γνώμην. ### English translation (Claude) [Question.] If Job did not sin [in cursing] the day, clearly he was heard as a righteous man; and if he was heard, God overturned his own [day] …, and one must seek in the divine Scripture the destruction of that day. But if he was not heard, how is it not [necessary] to say that he was not heard because he was a sinner? For [the will] of those who fear him God will do; but about sinners it is said, “If you … your prayer, I will not hear you.” Answer. Job's aim in the curse set forth was this, as if he were saying: “Would that the day on which I was born had been cursed with this curse!” Why? “So that I,” he says, “might not have been born.” For it is not possible for anyone to be born on a day so cursed. This curse, then, was not pronounced so as to await fulfillment. For if the curse had been so made as to await its fulfillment, he would have recalled his own words when he was freed from his afflictions and had come into better things. It was because of the excess of his affliction, then, that he uttered the words of his heart; and when it had left him, clearly he no longer held the same opinion about the same day. ### Scripture references - Job 3:1–3: allusion, high confidence - Ps 145:19 (144:19 LXX): allusion, high confidence - Isa 1:15: quotation, medium confidence ### Translation notes - Words are lost or garbled in the question (supplied in brackets by sense); Migne's Latin and note references are removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 15 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-15). ## Questions and Answers to the Orthodox 16 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-16 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Human offspring share their parents' essence but come later, because parents exist before they beget; God begets as he exists, so the Son is not later than the Father. ### Greek text Εἰ κατὰ τὴν ἡμετέραν φὐκν, εἴ τι γέννημα, τοῦτο τῷ γεννήσαντι ὁμοούσιον, Ξίς οὐχὶ, κατὰ ταύτην εἴ τι γεγέννηται, μεθυπάρχει τῷ; γεννήσαντος; Εἰ δὲ μὴ τὸ δεύτερον, οὐδ᾽ ἄρα ὁ πρῶτον ὁμοίως ἡμῖν ἐπὶ τῆς θείας γεννήσεως δ σεται. νήσεως ἔχοντες τὴν ὕπαρξιν μετὰ τὴν ὕπαρξιν γενμένης" ὁ δὲ Θεὸς, ἅμα τῷ ὑπάρχειν ἐγέννττε. Διὸ οὐχ ἔστιν παρὰ τῷ Θεῷ μεθύπαρξι:ς Ὑεννήμσοις, ἐπειδὴ οὐδὲ προὔπαρξις γεννήσεως. ### English translation (Claude) [Question.] If, according to our nature, whatever is begotten is of the same essence as the one who begot it, how, according to this same nature, does not whatever has been begotten exist after the one who begot it? But if not the second, then neither will the first … in the divine begetting be as with us. [Answer.] … having our existence before the begetting, which takes place after our existence; but God begot at the same time as he exists. Therefore with God there is no later existence of what is begotten, since there is no earlier existence before the begetting. ### Translation notes - “Of the same essence” translates ὁμοούσιον. The end of the question and the start of the answer are lost. ### Citation (SBL) Ps.-Justin, Quaest. orth. 16 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-16). ## Questions and Answers to the Orthodox 17 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-17 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is one in the indivisible essence and three persons in the distinct hypostases; the names of the Trinity belong to the hypostases, not to the essence. ### Greek text Εἰ τῶν θείων ὑποστάσεων ἡ ἕν: αἰς ἐστιν ἀδιαίρετος, πῶς δύνανται τρεῖς ὑποστάτις καὶ τρία ὀνομάζεσθαι πρόσωπα, καὶ οὐχὶ μᾶλλον;ι ἌΠΟΚΡΙΣΙΣ. Τῶν θείων ὑποστάσεων τὸ μὲν τὰς οὐσίας ἕν ἐστιν ἀδιαίρετον τὸ ὃὲ αὐτῶν τρεῖς ἐπ διαιρετόν. Διὸ αἱ τρεῖς ὑποστάσεις ἰδιάξουσειν σίν ἔστι τρεῖς καὶ τὴν ὑπόστασιν ἣν καλοῦμεν [5τέρα, οὐχέτι τὴν αὐτὴν ὑπόστασιν καλοῦμεν τὶ γῶν, ἀλλ᾽ ἄλλην. Τὴν γὰρ Τριάδα τῶν ὀνομέαπ τῆς Τριάδος λέγομεν εἶναι τῶν ὑποστάσεων, οὐχὶ τίς μονάδος αὐτῶν. Διὸ εἷς ἐστιν ὁ Θεὸ; τῷ ἑνὶ καὶ ἀδι:ρέτῳ τῆς οὐσίας, τρία δὲ τὰ πρόσωπα τῇ διαιρέξει, τῶν ὑποστάσεων. ### English translation (Claude) [Question.] If the essence of the divine hypostases is one and indivisible, how can they be called three hypostases and three persons, and not rather [one]? Answer. Of the divine hypostases, what belongs to the essence is one and indivisible, but what belongs to them as three is divisible. Therefore the three hypostases are distinct … ; and the hypostasis we call [another], we no longer call the same hypostasis, but another. For we say that the Trinity of the names of the Trinity belongs to the hypostases, not to their unity. Therefore God is one by the oneness and indivisibility of the essence, but the persons are three by the distinction of the hypostases. ### Translation notes - Several words are garbled in the scan and marked “…”. Doctrinal terms are rendered as follows: ὑπόστασις “hypostasis,” πρόσωπον “person,” οὐσία “essence.” ### Citation (SBL) Ps.-Justin, Quaest. orth. 17 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-17). ## Questions and Answers to the Orthodox 18–19 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-18 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Son of God” and “Son of the Father” mean the same, since what belongs to the person belongs to its essence; and twitching or palpitations are bodily motions, not omens, and Christians should not read the future from them. ### Greek text Εἰ τὸ μὲν Θεὸς τῆς οὐσίας, ὃ δὲ Πατὴρ τοῦ προσώπου ἐστὶ δηλιοτιχὸν, πῶς ταῦτ τὸ λέγειν Υἱὸν Θεοῦ τῷ λέγειν Υἱὸν τοῦ Πατρός; Υἱὸν, ποτὲ μὲν Υἱὸν τοῦ Πατρὸς, ποτὲ δὲ Υἱὸν τῷ Υίιὸς οὖν ἐστι τοῦ Πατρὸς ὁ υἱὸς τοῦ χατ᾽ οὐσίαν θοῶ. Ταὐτὸν δὲ τὸ λέγειν Υἱὸν τοῦ Πατρὸς τῷ λέγειν Υὔν͵ τοῦ Θεοῦ" ἐπειδὴ εἴ τί ἐστι τοῦ προσώτου, τοῦτό ἐδ, καὶ τῆς τοῦ προσώπου οὐσίας. προηγουμένην ἔχοντες τῆς ὑπάρξεως τὴν γέννττν, τῶν εὐσεδῶν, ἡ τῶν παλμῶν ἐστι παρατήρησις, διὰ τί οἱ εὐσεδεῖς πάσῃ δυνάμει ταύτην ἀπωθεῖν βουλόμένοι, οὐχ ἰσχύουσιν, ἢ φαιδρὸν ἢ σχυθρωπὸν μηγυούσης ταύτης; Καὶ εἰ μὲν φαῦλον τοῦτο, πῶς παρὰ τὴν ἡμετέραν ἐπιγίνεται πρόθεσιν’ εἰ δὲ ἀγαθὸν, ὅπερ οὐχ οἶμαι, τίνος ἕνεχεν ἀπηγόρευται; ἈἌΠΟΚΡΙΣΙΣ, Ἢ μὲν πρόγνωσις τῶν μελλόντων τῆς ψυχῆς ἐστιν ὑπὸ τοῦ θείου Πνεύματος φωτιξομένης πρὸς τὴν εἴδησιν τῶν τέως ἀδήλων, καὶ οὐχ ὑπὸ τῆς ἀδουλήτου χινήσεως τοῦ σώματος. Ὃ δὲ παλμὸς πᾶθος ἐστὶ σωματιχὸν ἐχ τῆς-διαδρομῇς τοῦ φυσιχοῦ πνεύματος ἐν τῷ σώματι ὑφισταμένου πάντῶν τῶν ζώων διὸ ἀνάξιον ἔχρινον οἱ ἅγιοι εἶναι χριτήριον τῶν μελλόντων τὸ τοιοῦτον σωματιχὸν χίγημα᾽ καὶ χαθάπερ πταρμοὶ ῥινῶν καὶ οἱ ἦχοι ὥτων παρὰ τὴν ἡμετέραν ἐπιγίνονται πρόθεσιν, οὕτως καὶ ὁ παλμός. Ἔτι δὲ τοῖς εἰληφόσι τῆς μελλούσης χαταστάσεως τὴν ἐλπίδα, καὶ ἕνα ἔχουσι τὸν σχοπὸν, τὸ πεῖν, περιττόν ἐστι τὸ φαιδρὸν ἣ σχυθρωπὸν ἐνταῦθα διὰ παλμῶν προγινώσχειν. Καὶ εἰ ὁ αὐτὸς παλμὸς ὁ προμηγύων πλοῦτον προσγίνεται τῷ βιωτιχῷ ἀνθρώτῷ καὶ τῷ ἀσχητῇ, πῶς οὐ διέψευσται ἡ διὰ παλμοῦ προμήνυσις τοῦ πλούτου τῆς προαιρέσεως τοῦ ἀσχητοῦ οὐ μόνον τὴν ἐπίχτησιν τῶν οὐ παρόντων οὐχ αἰρομένης, ἀλλ' οὐδὲ τὴν χτῆσιν τῶν παρόντων; ### English translation (Claude) [Question.] If “God” indicates the essence and “Father” the person, how is saying “Son of God” the same as saying “Son of the Father”? [Answer.] … Son, sometimes Son of the Father, sometimes Son of God. He is, then, Son of the Father, the Son of the God who is according to essence. And to say “Son of the Father” is the same as to say “Son of God,” since whatever belongs to the person belongs also to the essence of the person. … having the begetting preceding their existence. [19] Question. [If the observation of palpitations is not the mark] of the pious, why are the pious, though they wish with all their power to reject it, unable to do so, since it announces either something cheerful or something gloomy? And if this is bad, how does it come upon us against our purpose? But if it is good, which I do not think, why is it forbidden? Answer. Foreknowledge of the future belongs to the soul enlightened by the divine Spirit for knowledge of things hitherto unclear, and not to the involuntary motion of the body. Palpitation is a bodily affection arising from the coursing of the natural spirit through the body, which exists in all animals; therefore the saints judged such a bodily motion unworthy to be a criterion of the future; and as sneezes of the nose and ringings of the ears come upon us against our purpose, so does palpitation. Further, for those who have received the hope of the future state and have one aim, to … , it is superfluous to know beforehand here, through palpitations, what is cheerful or gloomy. And if the same palpitation that foretells wealth comes to the man of the world and to the ascetic, how is the foretelling of wealth by palpitation not proved false by the choice of the ascetic, who chooses not only not to acquire what he does not have, but not even to possess what he has? ### Translation notes - This ref holds the end of one question and a further question on divination from palpitations (twitching of the body); the start of the second question is lost and is supplied in brackets by sense. A displaced phrase (“having the begetting preceding their existence”) probably belongs to the previous question's answer. The rejection of divination is translated as written. - This ref holds questions 18–19. ### Citation (SBL) Ps.-Justin, Quaest. orth. 18 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-18). ## Questions and Answers to the Orthodox 20–21 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-20 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two questions: why Christ called the apostles fishers of men (men must die to their old life); and whether monks troubled by involuntary sexual dreams must abstain from communion (no: dreams are not in our power; only delight in them is culpable, and grief and tears suffice). ### Greek text Εἰ πρὸς θάνατον καὶ φθορὰν οἱ ἀλιεῖς τοὺς ἰχθύας ἀπὸ τῶν ὑδάτων λαμδάνουσι, πῶς εἰς ζωὴν αἰώνιον ὁ Δεσπότης Χριστὸς μέλλων διὰ τῶν ἀποστόλων τοὺς ἀνθρώπους εἰσαγαγεῖν, ἁλιέας αὐτοὺς ποιεῖν ἀνθρώπων ἐπηγγείλατο; ἌΠΟΚΡΙΣΙΣ. Ἐπειδὴ ἐχρήν τοὺς ὑπὸ τῶν ἀποστόλων ἀγρευομένους ἀνθρώπους τῇ σαγήνῃ τῆς βασὰλτίας ἀποθαν:ῖν ἀπὸ τῆς προτέρας αὐτῶν ἐν ἁμαρται; ζωῆς, διὰ τοῦτο τῇ ἄγρᾳ τῶν ἰχθύων παρείχατο ὁ Κύριος τὴν ἄγραν τῶν ἀνθρώπων Προςἔθηχε δὲ τὸ εἰς ζωὴν», τὸ ἐλλεῖπον τοῦ ὑποδείγματὸς τῷ ὑποδειχνυμένῳ προσθέμενος. “Ἔ μοναχοὶ τὰς γαμιχὰς ἡδονὰς ἀπεστράφγσαν, διὰ τί ἐν ταῖς χαϑ᾽ ὕπνον φαντασίαις τὰ ἀδούλητα πάὄχυσι, καὶ οὐ μόνον εἰς τὰς τυχούσας, ἀλλ᾽ ἔστιν ὅτε καὶ μητράσι καὶ ἀδελφαῖς ὁμιλεῖν ἐν τῇ φαντασίᾳ … ζουσι; Τίσιν οὖν χρηστέον πρὸς τὴν ἀπαλλαγὴν Ὁ τυγ ω τοιούτου πολέμου; καὶ εἰ τὸν πολεμηθέντα δεῖ Ὧν μυστηρίων ἀπέχεσθαι" καὶ εἰ προσιέναι αὐτοῖς … Καὶ τοὺς ἀποστόλους ἐξ ἁλιέων τὸ ἐξελέξατο, καὶ ἁλιέας ποιεῖν ἀνθρώπων ἐπηγγεί… ἐπειδὴ πολλή ἐστι περὶ τούτου καὶ παρ᾽ αὐτῶι ζήτησις. πον ἔχουσιν ἀντίπαλον, τὸν πᾶσι τοῖς δυνατοῖς αὐτὶ τρόποις μηχανώμενον θεῖναι τοῖς εὐσεξέσ: μῶν: διὰ τοῦτο ἀθούλητα χαθ᾽ ὕπνους πάσχουτι. Καὶ εἰδὼς ὁ ἀντίπαλος, ὅτι ἐν τοῖς οὐχ ἐφ᾽ ἦμῖῆν οὗτ᾽ :τ τοῖς σεμνοῖς ἐπαινούμεθα, οὔτ᾽ ἐπὶ τοῖς αἰσχροῖς γόμεθα (οἱ γὰρ ἕπαινοι καὶ οἱ ψόγοι τῶν μετὰ τυ. χαταθέσεως τοῦ λογισμοῦ ὑφ᾽ ἡμῶν πραττομένεη εἰσί) καὶ ὅτι τὰ ἐνύπνια τῶν οὐχ ἔφ᾽ ἢ μὲν ἔταν, ἀλλ᾽ ὅμως καὶ διὰ τῶν ἐνυπνίων χινεῖ ἐν ἡ μὲν ἀμτντέρων τὰς πράξεις, καὶ τῶν σεμνῶν καὶ τῶν αἰσχρῶν, 8 ταύτας ἔχων ἐν αὐτῷ τὰς ἐλπίδας, μήπως ἢ τῇ τὲῦ χαύχησιν τῶν ἡμῖν μὴ πεπραγμένων, ἢ τῇ τῶν 12. σχρῶν ἐργασίᾳ δυνηθείη εὑρεῖν ἡμᾶς ἐπὶ ἀνέρι πράξει τερπομένους. ᾿Αλλὰ τὸ μὲν ἐδεῖν τὰ τοισῦτα ἐνύπνια οὐχ ἔστιν ἐφ᾽ ἡμῖν, τὸ δὲ τερφθῆναι ἐπὶ τῇ οὕτως ἀδουλήτῳ πράξει ἢ λυπηθῆναι, τοῦτο ἐφ᾽ ἐπὴν ἔστι. Κἂν μὲν οὖν εὕρῃ ἡμᾶς ἐπὶ τῇ ἀδουλήτῳ τρῖξει τερπομένους, χαυχᾶται ὡς νιχητὴς ὁ ἀντέπχαο" ξὰν δὲ λυπουμένους, ματαιοῦται τῇ βουλῇ ἡττώμενα. Ἱχανὸν οὖν ὑπάρχει πρὸς τὴν ἀπαλλαγὴν τοῦ χαχὼ μηχανήματος τὸ λυπηθῆναι ἐπὶ τῷ ἀδουλύήτως συϑθεθηχότι, καὶ δάχρυσιν ἀποπλύνειν τὸ μυσαρὸν τῶι ᾿Απέχεσθαι δὲ τοὺς οὕτως τὰ ἀδούλητα πάσχοντες, τῆς χοινωνίας τῶν θείων μυστηρίων οὐξ᾽ ὅλως δίχειόν ἔστιν: εἰ δὲ μή γε, ἀναιροῦμεν χατὰ τοῦτο ὧν βουλητῶν τε καὶ τῶν ἀδουλήτων χαχῶν τὴν δεατοράν. ### English translation (Claude) [Question.] If fishermen take fish from the waters to death and corruption, how did the Master Christ, intending to bring men to eternal life through the apostles, promise to make them fishers of men? Answer. Since the men caught by the apostles in the net of the kingdom had to die to their former life in sins, for this reason the Lord compared the catching of men to the catching of fish. And he added “to life,” supplying for the thing illustrated what was lacking in the illustration. [21] Question. If monks have turned away from marital pleasures, why in their fantasies during sleep do they suffer involuntary things, and not only with chance women, but sometimes in the fantasy … they seem to have intercourse even with mothers and sisters? What, then, must be used for deliverance from such a war? And must the one so attacked abstain from the mysteries, or approach them? … [And he chose the apostles from fishermen, and promised to make them fishers of men] … since there is much inquiry about this among them too. [Answer.] … they have an adversary who contrives by every means in his power to set [stumbling blocks] before the pious; for this reason they suffer involuntary things in sleep. And the adversary knows that for things not in our power we are neither praised for the honorable nor blamed for the shameful (for praise and blame belong to the things done by us with the consent of reason), and that dreams are among the things not in our power; yet through dreams too he stirs up in us the doing of both, honorable things and shameful, having these hopes in himself: that perhaps, either through boasting of what we have not done, or through the working of shameful things, he might be able to find us delighting in the involuntary act. But to see such dreams is not in our power; to be delighted or grieved at an act so involuntary, that is in our power. If, then, he finds us delighting in the involuntary act, the adversary boasts as victor; but if he finds us grieving, he is frustrated in his plan and defeated. It is sufficient, then, for deliverance from the evil device to be grieved at what happened involuntarily, and to wash away the defilement with tears. But for those who suffer such involuntary things to abstain from communion in the divine mysteries is not at all just; otherwise we would abolish by this the difference between voluntary and involuntary evils. ### Scripture references - Matt 4:19: allusion, high confidence - Mark 1:17: allusion, medium confidence - Luke 5:10: allusion, high confidence ### Translation notes - The second question's wording is partly lost; a displaced line from the first question (in brackets) is translated where it stands. The frank treatment of nocturnal fantasies is translated as written. Migne's Latin and note references are removed by logged corrections. - This ref holds questions 20–21. ### Citation (SBL) Ps.-Justin, Quaest. orth. 20 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-20). ## Questions and Answers to the Orthodox 22 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-22 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: That the wheat seems almost to have failed while tares multiply was foretold by Christ and the apostles; yet the wheat will last to the end, for the sake of the elect, and tares imply wheat. ### Greek text Εἰ τῷ σίτῳ συναυξάνεσθαι ἢ ζιξάνια ὁ Δεσπότης Χριστὸς ἀπεφήνατο, πῶς τὰ :» ζιζάνια πεπλήθυνται, σχεδὸν δὲ ὁ σἴτος ἐξέλιπε; χ! τίς ἡ ἀπόδειξις τοῦ εἶναι οἴτον τὸν ἐχλεέψαντα τὸς δὲ τῆς συναυξήσεως τούτων ἡ πρόῤῥηεις οὗ διέψευσται: ἌΠΟΚΡΙΣΙΣ. ᾿Απόδειξις τοῦ σῖτον εἶναι τὸν ἐχλεῖψαντα, αὕτη ἐστὶν, ἡ παρ᾽ αὐτοῦ πρόῤῥησι;, λέ γεταε ἡ ἀγάπη τῶν πολλῶν. Καὶ πάλιν - Ἐν ὑστέροις καιροῖς ἀφίσταγνταί τινες τῆς πίστεως, καὶ ἀγθρώπων. Καὶ πάλιν - Ἀπὸ μὲν τῆς ἀληθείας ἀποστρέζρονται πρὸς δὲ τοὺς μύθους ἐχτραπήσονται. Καὶ πάλιν Εἰσειεύσονται εἰς ὑμᾶς βαρεῖς, μὴ φειδόμενοι τοῦ ποιμνίου, τοῦ ἀποσπᾷν τοὺς μαθητὰς ὀπίσω αὐτῶν. Ὅτι δὲ ἕως τῆς συντελείας τοῦ αἰῶνος οὐχ ἐχλείπει ὁ σῖτος, δηλοῖ ὁ Κύρίος λέγων " Διὰ δὲ τοὺς ἐχιϊεχτοὺς οὖς ὁ Πατὴρ κο.λοδωθήσονται αἱ ἡμέραι ἐκεῖναι. ᾿Αλλ᾽ εἰ μὲν συνέδη τι τῷ σίτῳ τὸ μὴ εἰρημένον περὶ αὖτοῦ αὐξομένου τε καὶ ἐχλείποντος, δῆλον ὅτε διέψευσται ὁ περὶ αὐτοῦ λόγος" εἰ δὲ ἐξ ἀρχῆς τοῦ χηρύγμᾶτος ἕως τῆς συντελείας τοῦ αἰῶνος πάντα τὰ συμ… ὑπάρχει, ὅτι οὐδαμῶς διέψευσται ὁ περὶ αὐτοῦ λόγος. ᾿Αλλ᾽ εἰ μὲν ἔστι τὰ ζιζάνια, ἀνάγχη εἶναι καὶ τὸν σἴτον" ἐχ γὰρ τῆς ἀλλήλων παραθέσεως ὁ μὲν σῖτος γνωρίζεται ὅπερ ἐστίν" ὡσαύτως καὶ τὰ ζιζάνια " καὶ θατέρου μὴ ὄντος, οὐδὲ τὸ ἕτερον γνωρίζεται ὅπερ ἐστίν. ### English translation (Claude) [Question.] If the Master Christ declared that the tares grow together with the wheat, how have the tares multiplied while the wheat has almost failed? And what proof is there that what has failed is wheat, and that the prediction of their growing together has not proved false? Answer. The proof that what has failed is wheat is this, the prediction from him: “… the love of many will grow cold.” And again: “In later times some will depart from the faith … of men.” And again: “They will turn away from the truth and will turn aside to myths.” And again: “[Grievous wolves] will come in among you, not sparing the flock, to draw away the disciples after them.” That the wheat does not fail until the end of the age the Lord shows, saying: “For the sake of the elect, whom the Father … , those days will be shortened.” If something happened to the wheat, in its growing and failing, that was not said about it, clearly the word about it has proved false; but if from the beginning of the preaching until the end of the age all the things that happen … , it is [clear] that the word about it has in no way proved false. If there are tares, there must also be wheat; for by being set side by side the wheat is known for what it is, and likewise the tares; and if the one does not exist, the other is not known for what it is either. ### Scripture references - Matt 13:30: allusion, high confidence - Matt 24:12: quotation, high confidence - 1 Tim 4:1: quotation, high confidence - 2 Tim 4:4: quotation, high confidence - Acts 20:29–30: quotation, high confidence - Matt 24:22: quotation, high confidence - Mark 13:20: allusion, medium confidence ### Translation notes - Lost words in the quotations are marked “…” or supplied in brackets by sense. Migne's Latin interleaved by the scan is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 22 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-22). ## Questions and Answers to the Orthodox 23 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-23 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's prayer for the disciples' sanctification was answered, because it was offered after Judas had already perished by leaving the group at the Last Supper. ### Greek text Εἰ πρὸ μὲν τοῦ πάθους ὁ Κύριος ηὔχετο ἁγιασθῆναι ὑπὸ τοῦ Πατρὸς τοὺς μαθητὰς, μετὰ δὲ ταῦτα ὁ Ἰούξα; ἀπώλετο πῶς ἡ ὑπὲρ αὐτῶν προσενεχθεῖσα εὐχὴ φαίνεται δεδεγμένη; Πῶς δὲ δείχνυται ἀληθὲς καὶ τό᾽ Οἷδα ὅτι πάντοτέ μου ἀχούεις;. ἌΠΟΚΡΙΣΙΣ. Ἡ μὲν τοῦ Ἰούδα ἀπώλεια ἔχτοτε γεγένηται, ἐξ ὅτου λαδὼν ὁ Χριστὸς τὸ ψωμίον, καὶ βάψας, αὐτῷ δέδωχε " καὶ λαξὼν τὸ ψωμίον ὁ Ἰούδας, εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς, καὶ ἐξελθὼν ἀπέῤῥηξεν ἑαυτὸν τῶν λοιπῶν μαθητῶν. Ἡ δὴ ὑπὲρ τῶν μαθητῶν εὐχὴ μετὰ τὸν χωρισμὸν τοῦ Ἰούδα ἐγένετο" καὶ τοῦτο δείχνυται ἐξ αὐτῆς τῆς εὐχῆς, ὅτε εὐξάμενος ὁ Κύριος ἔλεγεν: Οὗς δέδωχάς μοι ἐφρύ- Ἴαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνω ἡ Γραφὴ πληρωθῇ. Γέγονε μὲν οὖν πρῶτον ἡ τοῦ Ἰούδα ἀπώλεια, ὕστερον δὲ ἡ ὑπὲρ τῶν μαθητῶν εὐχὴ, ἔπειτα δὲ τὸ πάθος τοῦ Σωτῆρος. ### English translation (Claude) [Question.] If before the passion the Lord prayed that the disciples be sanctified by the Father, but afterwards Judas perished, how does the prayer offered for them appear to have been accepted? And how is “I know that you always hear me” shown to be true? Answer. Judas' perdition took place from the moment when Christ, taking the morsel and dipping it, gave it to him; and when Judas took the morsel, Satan entered into him, and going out he tore himself away from the rest of the disciples. The prayer for the disciples took place after Judas had separated himself; and this is shown from the prayer itself, when the Lord, praying, said: “Those whom you gave me I have guarded, and none of them perished except the son of perdition, that the Scripture might be fulfilled.” First, then, came the perdition of Judas, then the prayer for the disciples, and then the passion of the Savior. ### Scripture references - John 17:17: allusion, high confidence - John 11:42: quotation, high confidence - John 13:26–27: allusion, high confidence - John 13:30: allusion, high confidence - John 17:12: quotation, high confidence ### Citation (SBL) Ps.-Justin, Quaest. orth. 23 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-23). ## Questions and Answers to the Orthodox 24 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-24 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The talismans of Apollonius of Tyana worked by natural science and materials, whereas Christ's miracles came by divine authority without matter; Christ silenced the demon in Apollonius' statue and the other pagan gods. ### Greek text Εἰ Θεός ἐστι δημιουργὸς καὶ Δεσπότης τῆς χτίσεως, πῶς τὰ ᾿Απολλωνίου ἐν τοῖς μέρεσι τῆς κτίσεως δύνανται; Καὶ γὰρ θαλάττης ὁρμὰς, καὶ ἀνέμων φορὰς, καὶ μυῶν καὶ θηρίων ἐπιδρομὰς, ὡς ὁρῶμεν, χωλύουσι. Καὶ εἰ τὰ ὑπὸ τοῦ Κυρίου μὲν γινόμενα θαύματα ἐν μόνῃ τῇ διηγήσει φέρεται, τὰ δὲ παρ᾽ ἐχείνου πλεῖστα καὶ ἐπ᾿ αὐτῶν τῶν πραγμάτων δεικνύμενα, πῶς οὐχ ἀπατᾷ τοὺς ὁρῶντας; Καὶ εἰ μὲν κατὰ θείαν τοῦτο συγχώρησιν γέγονε, πῶς ὁδηγὸς εἰς Ἑλληνισμὸν οὐ γέγονεν ἡ τοιαύτη συγχώρησις; Εἰ δὲ μὴ τοῦτο, πῶς οὐ δυνάμει τῶν δαιμόνων ἐχεῖνα γεγένηνται; Πάλιν δὲ, εἴπερ, ὡς ἀγαθῷ τῷ γιγνομένῳ ἡδόμενος, ἐχείνῳ συνἥργητε, διὰ τί μὴ διὰ προφητῶν ἢ ἀποστόλων τὰ τοιαῦτα γεγένηνται; Εἰ δὲ μὴ Ἠρέσχετο ὡς φαύλῳ, τίνος ἕνεχεν τὸ φαῦλον ἢ εὐθὺς οὐχ ἐχώλυσεν, ἣ μετὰ … Ἔχοντες δὲ ἐν τούτοις τῆς τοῦ Χριστοῦ θείας «τοῦ θαύματα ἐν Ψιλῇ χεῖσθαι διηγήσει. … τῆς χτίσεως χρατεῖν συνεχώρησεν;] ἌΠΟΚΡΙΣΙΣ. Ὃ μὲν ᾿Απολλώνιος, ὡς ἀνὴρ ἕπιστήμων τῶν φυσικῶν δυνάμεων καὶ τῶν ἕν αὑταῖς συμπαθειῶν τε καὶ ἀντιπαθειῶν, χατὰ ταύτην τὴν ἐπιστήμην τὰ τελέσματα ἐποιεῖτο, οὐ κατὰ τὴν θείαν αὐθεντίαν" διὸ ἐν ἅπασι τοῖς ἀποτελέσμασιν «ἧς τῶν ἐπιτηδείων ὑλῶν παραλέψεως, συνεργούσης αὐτῷ πρὸς τὴν τοῦ τελουμένου ἐχπλήρωσιν. Ὁ δὲ σωτὴρὴμῶν Χριστὸς, κατὰ τὴν θείαν αὐτοῦ αὖθεντίαν ποιῶν τὰ θαύματα, οὐδαμῶς ἐδεήθη ὕλης, ἀλλὰ τοῖς προστάγμασί τε καὶ προῤῥήσεσιν αὐτοῦ ἡ χολούθει καὶ ἀχολουθοῦσι τὰ πράγματα. Καὶ τὰ μὲν ὑπὸ τοῦ ᾿Απολλωνίου γεγονότα τελέσματα, ἐπειδὴ χατὰ τὴν ἐπιστήμην γεγένηται τῶν φυσιχῶν δυνάμεων, 8 πρὸς τὴν σωματιχὴν ἐργασίαν ἀνθρώπων, οὐχ ἀνέτρεψεν ὁ Κύριος’ αὑτὸν δὲ τὸν δαίμονα τὸν ὃ» τῷ ἐχείνου ἀγάλματι ἱδρυμένον, τὸν ἐν ταῖς μαντεῖΐα:ἀπατήσαντα τοὺς ἀνθρώπους, ὡς Θεὸν σέῤει:ν καὶ τιμᾷν τὸν ᾿Απολλώνιον, ἐφέμωσε, καταργήσας αὑτοῦ τὰς μαντείας" σὺν αὑτῷ δὲ καὶ τῶν λοιπῶν δαιμόνων τῶν ἐν τῷ θεῶν ὀνόματι ὑπὸ τῶν Ἑλλήνων τιμωμένων χαθεῖλε τὴν δυναστείαν, χαθὼς ὁρᾶται τὰ πράγδυνάμεως τὰ γνωρίσματα, οὐ χρὴ λέγειν τὰ τοῦ Χρι- ### English translation (Claude) [Question.] If God is the creator and Master of creation, how do the [talismans] of Apollonius have power in the parts of creation? For, as we see, they check the onrushes of the sea, the blasts of the winds, and the attacks of mice and wild beasts. And if the miracles done by the Lord are carried only in the narrative, while most of those done by that man are shown in the very facts, how do they not deceive those who see them? And if this has happened by divine permission, how has such a permission not become a guide to Hellenism? But if not, how have those things not come about by the power of demons? Again, if God cooperated with him because he was pleased with what was done as good, why were such things not done through prophets or apostles? But if he was not pleased with it as bad, why did he not either prevent the bad at once, or … [Having in these things the marks of the divine power of Christ, … that Christ's miracles lie in bare narrative] … allow it to prevail over creation? Answer. Apollonius, as a man skilled in the natural powers and in the sympathies and antipathies in them, made his talismans by this science, not by divine authority; therefore in all his effects there was need of the use of suitable materials, cooperating with him for the accomplishment of what was being done. But our Savior Christ, doing his miracles by his divine authority, in no way needed matter, but the facts followed and still follow his commands and predictions. And the talismans made by Apollonius, since they came about by the science of natural powers, … for the bodily work of men, the Lord did not overturn; but the demon himself, who was established in his statue and deceived men in the oracles into worshiping and honoring Apollonius as a god, he muzzled, abolishing his oracles; and with him he destroyed the dominion of the other demons honored by the Greeks under the name of gods, as the facts are seen [to show]. ### Translation notes - Apollonius of Tyana, first-century wonder-worker; his talismans (τελέσματα) were said to protect cities from storms and pests. A displaced line from the end of the answer (“Having in these things …”, in brackets) stands inside the question in the scan and is translated where it stands. Migne's Latin and note references are removed; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 24 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/1/#p-24). ## Questions and Answers to the Orthodox 25 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-25 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture praises Moses not for Egyptian learning as such but because, renowned for learning and position, he put piety above both and chose to suffer with God's people. ### Greek text Εἰ ἐπαιδεύθη Μωῦσῆς ἐν πάσῃ σοφίᾳ Αἰγυπτίων, καὶ ἦν δυνατὸς ἐν ἔργοις καὶ «Ἰόγοις, χαθώς φησιν ἡ θεία Γραφὴ, πῶς ἀστρονομίαν καὶ γεωμετρίαν καὶ ἀστρολογίαν, καὶ τὰ τούτοῖς ἑπόμενα οὐ μετῆλθεν ὁ αὐτὸς μαχάριος προφήτης; Τῶν γὰρ Αἰγυπτίων τότε ἡ σοφία τὰ τῆς πλάνης ὑπῆρχε διδάσκουσα διδάγματα. Διὰ τί οὖν ἐπὶ τοιούτοις λόγοις ἣ ἔργοις ὑπὸ τῆς Γραφῆς θαυμάζεται; ἌΠΟΚΡΙΣΙΣ. Θαυμάζει τὸν προφήτην ἡ θεία Γραφὴ ἐπὶ τῇ δυνάμει τῶν λόγων καὶ τῶν ἔργων, οὐχ ἕνεχεν τῶν λόγων καὶ τῶν ἔργων χαθ' αὑτά" ἀνάξια γὰρ ἦν ἐχεῖνα χαθ᾽ αὑτὰ πρὸς τὰ ἐγχώμια τοῦ προφήτου “ ἀλλ᾽ ἐπειδὴ δι᾽ ἑχατέρας μὲν περίδλετετο; ὑπῆρχε τοῖς Αἰγυπτίοις ὁ προφήτης τῆς τε τοῦ λόγου παιδείας καὶ τῆς τοῦ βίου χοσμιχῆς λαμποήτττος, ἀμφοτέρων δὲ τὴν εἰς Θεὸν εὐσέδειαν τιμήσας, διὰ τοῦτο αὐτὸν ἐθαύμασεν ἡ θεία Γραφή. ᾿Αστρονομία δὲ, καὶ ἀστρολογία, καὶ γεωμετρία, παρ᾽ Αἰγυματα λελόγιστο. Τίμια δὲ ἦν τότε παρ᾽ αὐτοῖς μαθῆματα τὰ ἱερογλυφικὰ χαλούμενα, τὰ ἐν τοῖς ἀδύτοις οὗ τοῖς τυχοῦσιν, ἀλλὰ τοῖς ἐγχρίτοις παραδιδόμενα" ὧν ὁ προφήτης εἰ καὶ τὴν εἴδησιν ἔσχεν, ἀλλ᾽ οὐχέτι καὶ τὴν χρῆσιν, ὡς ἀντιχειμένην τῇ χατὰ Θεὸν πὸλιτείᾳ τῶν Ἑδραίων, δι' ἣν χαταφρονῆσας τῆς ἐν Αἰγύπτῳ πάσης βασιλιχῆῇς δυναστείας, εἵλετο συγχαχουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ. ### English translation (Claude) [Question.] If Moses was instructed in all the wisdom of the Egyptians, and was mighty in works and words, as the divine Scripture says, how did this blessed prophet not pursue astronomy and geometry and astrology and the things that go with these? For the wisdom of the Egyptians at that time taught the teachings of error. Why then is he admired by Scripture for such words or works? Answer. The divine Scripture admires the prophet for the power of his words and works, not for the words and works in themselves; for in themselves those things were unworthy of the prophet's praise. But since the prophet was renowned among the Egyptians for both, the education of his speech and the worldly splendor of his life, and he honored piety toward God above both, for this reason the divine Scripture admired him. Astronomy, astrology, and geometry among the Egyptians … were reckoned … The studies honored among them at that time were the so-called hieroglyphic ones, handed down in the sanctuaries not to anyone at all but to the select; of these the prophet, even if he had knowledge, yet did not have the use, since it was opposed to the godly way of life of the Hebrews; for this he despised all royal power in Egypt and chose to suffer affliction with the people of God. ### Scripture references - Acts 7:22: quotation, high confidence - Heb 11:24–25: allusion, high confidence ### Translation notes - Several words are lost in the scan (marked “…”). ### Citation (SBL) Ps.-Justin, Quaest. orth. 25 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-25). ## Questions and Answers to the Orthodox 26 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-26 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Egyptian magicians turned well water into blood after Moses had turned the river; Moses' miracles truly changed things, while the magicians' were demonic illusions. ### Greek text Εἰ πάντα τὰ ὕξατα αἷμα ὑπ… έως γεγένηται, πῶς ἐπάγει ἡ Γραφὴ τὸ, Ἐποίηγ δὲ καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ὡσαύτως; γὰρ Ψευδὲς τὸ πάντα τὰ ὕδατα γενέσθαι αἷμα ὑπὸ ὕπέως, ἢ πάλιν τὸ τοὺς ἐπαοιδοὺς πεποιγχέναι αὕτως. Καὶ περὶ τῶν λοιπῶν τῶν χατ᾽ αὐτοὺς θαυτων ὁ αὐτὸς λόγος. ἈΠΟΚΡΊΣΙΣ. Πάντων τῶν ὑδάτων τῶν ἐπάνω τῆς ς αἷμα γενομένων, ἠἡναγχάξοντο οἱ Αἰγύπτιοι: χύν» τοῦ ποτα μοῦ ὀρύττειν φρέατα, καὶ ἀντλεῖν ὕδωρ, ι ποτίζειν ἐξ αὑτοῦ ἑαυτούς τε καὶ τὰ ζῶα αὑτῶν, ὶ τὰ θρέμματα. Ἐχ τούτου τοῦ ὕδατος τοῦ ἐχ τῶν ξάτων ἀντλουμένου ἐποίησαν οἱ ἐπαοιδοὶ τὸ αἶμα" ᾿ οὐδαμῶς διέψευσται ὁ λόγος. Καὶ τὰ μὲν ὑπὸ Μωῦὡς γενόμενα θαύματα, ἅτε χατὰ τὴν θείαν γεγενηνα ἐνέργειαν, κατὰ μεταδυλὴν γεγένηνται φύσεως ὃ προχειμένου εἰς τὴν φύσιν τοῦ ἐχτελουμένου " τὰ ὑπὸ τῶν ἐπαοιδῶν γενόμενα χατὰ τὴν ἔνοντο τῶν δαιμόνων, τῶν φαντασάντων τὰς ὄψεις ν ὁρώντων, τὸν μὴ ὄφιν ὁρᾷν ὡς τὸν ὄφιν, ἃ τὸ μὴ αἶμα ὡς αἶμα, καὶ τοὺς μὴ βατράχους ὡς ### English translation (Claude) [Question.] If all the waters had been made blood by Moses, how does Scripture add, “And the enchanters of the Egyptians did likewise”? For either it is false that all the waters became blood by Moses, or again that the enchanters did likewise. And the same argument holds about the other wonders against them. Answer. When all the waters above the earth had become blood, the Egyptians were compelled to dig wells around the river, to draw water, and to give drink from it to themselves, their animals, and their flocks. From this water drawn from the wells the enchanters made the blood; so the word has in no way proved false. And the miracles done by Moses, since they came about by divine activity, came about by a change of the nature of the thing set before him into the nature of what was being accomplished; but those done by the enchanters came about by the activity of the demons, who deluded the sight of the onlookers so that they saw what was not a serpent as a serpent, what was not blood as blood, and what were not frogs as … ### Scripture references - Exod 7:20: allusion, high confidence - Exod 7:22: quotation, high confidence - Exod 7:24: allusion, high confidence - Exod 7:10–12: allusion, medium confidence - Exod 8:7: allusion, medium confidence ### Translation notes - The ref breaks off mid-sentence. Migne's Latin in the question is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 26 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-26). ## Questions and Answers to the Orthodox 27 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-27 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses carried Joseph's bones despite the law against touching the dead because his oath to Joseph was the greater obligation; Scripture often excuses such necessary breaches, and need not explain everything. ### Greek text Εἰ ἐναντία ἑαυτῷ Μωῦσῆς οὐχ ζασχε τὰ μὲν ὀστέα τοῦ Ἰωσὴφ ἐπαγόμενος, τὸν, ἁπτόμενον νεχροῦ ὡς ἀχάθαρτον μυσαττόμενος " ἃ εἰ ἣν τις εὔλογος παρὰ τούτῳ αἰτία, ταύτην μὲν νὰ μάθωμεν. Τίνος δὲ ἕνεχεν ἡ Γραφὴ οὐχ εἶπε δι᾽ » αἰτίαν ἐχεῖνα ποιῶν Μωῦστ)ς, ταῦτα ἐδίδασχεν; ἌΠΟΚΡΙΣΙΣ. Ἐπειδὴ τελευτῶν ὁ Ἰωσὴφ περὶ τῆς αὶ ἐταχομιδής τῶν ὁστέων αὑτοῦ ὥρχισε τοὺς υἱοὺς 'σραὴλ, καὶ ἣν ἀμφότερα τῷ Μωῦσῇ εἰς φυλαχὴν προεἴμεγα, τὸ μὴ παραθδαίνειν τὸν ὄρχον, καὶ τὸ μὴ πτεσθα: νεχροῦ, διὰ τοῦτο τῇ λύσει τοῦ νόμου λέὑντὸος μὴ ἅψασθαι νεχροῦ, ἐφύλαξε τὸν ὄρχον ἀπαἀδατον. ᾿Αδύνατον γὰρ ἣν αὐτῷ ἀμφότερα φυλάξαι παράθατα, καὶ τὸν νόμον καὶ τὸν ὄρχον. Τῇ μείξονι " ὗν φυλακῇ τοῦ ὄρχου ἔλυσε τὴν ἐλάττονα φυλακὴν 5 νόμου. Πανταχοῦ γὰρ τὸ ἔλαττον κακὸν αἱρετερον τοῦ μείξονος. Καὶ τοιαῦτα πολλὰ εὑρίσχεται ν τῇ θείς Γραφῇ, ἄτινα οὐ λογίζεται ὁ Θεὸς εἰς ἱμαρτίαν τῶν παραθαινόντων αὑτὰ διὰ τὴν ἐν αὐτοῖς Ὀμθδεδηχυῖαν ἀνάγχην, ὡς τὴν ὀχταήμερον περιτοιῆν, καὶ τὴν ὀχταήμερον περικύχλωσιν τῆς Ἱεριχὼ, 4. τὴν ἐν σαδδάτῳ προσαγωγὴν τῶν θυσιῶν ἄτινα Ὁ ᾿ριέχουσι τοῦ σαδθάτου τὴν λύσιν. Ἔτι εἰ ἔταξεν ὁ τροφήτης τοὺς ἐχ διαδοχῆς βαστάζοντας τοῦ Ἰωσὴφ ὀστέα … ζεσθαι, οὐδ᾽ ἐναντίον ὧν εἶπέ τι διεπράξατο ὁ τρ’φήτης. Τὸ δὲ ζητεῖν διὰ τί οὐχ εἶπεν ὁ προφῆτις τούτων τὴν αἰτίαν, ὅμοιόν ἐστι τῷ λέγειν, διὰ τί μὴ πᾶσαι αἱ Γραφαὶ ἡρμηνευμέναι παρεδόθησαν παρὰ τῶν ἐχτεθειχότων αὐτάς" ἐπειδὴ ἐν τῇ τοῦ πράγμετος διηγήσε: ἐμφαντιχῶς περιέχεται ἡ τοῦ πράγματι ἔννοια. Διότι οὐχ ἐδοχίμασεν ἡ Γραφὴ τὸ ἐχθετιχὺς ταύτην δηλῶσαι. ### English translation (Claude) [Question.] If Moses did not act against himself in carrying the bones of Joseph while abhorring as unclean the one who touches a corpse — and if he had some reasonable cause for this, we wish to learn it — why did Scripture not say for what cause Moses did those things while teaching these? Answer. Since Joseph, when dying, made the sons of Israel swear about the carrying up of his bones, and both things were set before Moses to keep, not to transgress the oath and not to touch a corpse, for this reason, by loosening the law that says not to touch a corpse, he kept the oath inviolate. For it was impossible for him to keep both inviolate, the law and the oath. By the greater keeping, that of the oath, he loosed the lesser keeping, that of the law. For everywhere the lesser evil is to be chosen before the greater. And many such things are found in the divine Scripture which God does not reckon as sin to those who transgress them, because of the necessity that befell them: such as circumcision on the eighth day, the circling of Jericho for eight days, and the offering of sacrifices on the Sabbath, which involve the loosening of the Sabbath. Further, if the prophet ordered those who carried the bones of Joseph in turn to be unclean for seven days and [purified] through the purification according to the law of Moses, … the prophet did nothing contrary to what he said. To ask why the prophet did not state the cause of these things is like asking why all the Scriptures were not handed down already interpreted by those who set them out; for in the narrative of a fact the meaning of the fact is implicitly contained. Therefore Scripture did not think fit to state it expressly. ### Scripture references - Gen 50:25: allusion, high confidence - Exod 13:19: allusion, high confidence - Num 19:11: allusion, high confidence - Lev 12:3: allusion, medium confidence - Josh 6:3–4: allusion, medium confidence - Num 28:9: allusion, medium confidence - Matt 12:5: allusion, medium confidence ### Translation notes - “For eight days” is printed for the circling of Jericho (Josh 6 has seven days). A passage repeated and interleaved with Migne's Latin in the scan is removed by a logged correction; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 27 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-27). ## Questions and Answers to the Orthodox 28 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-28 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Corpses are shunned for their stench, not their deadness, as the use of animal parts shows; the uncleanness of the dead signifies a soul dead in sin; and Christ, no longer under the law after his baptism, was not defiled by touching the dead. ### Greek text Εἰ τὴν τῶν Φαρισαίων ἐσχημτισμένην εὐλάδειαν ἐλέγχων ὁ Κύριος ἔλεγεν, ὅτι τὸ: φοι χεχονιαμένοι εἰσὶν, πεπληρωμένοι ὀστέων νε: χρῶν, καὶ πάσης ἀχαθαρσίας - καὶ ἐν τῷ νόμῳ ἑ ἁπτόμενος νεχροῦ ἀχάθαρτος ἐλογίζετο, ὡς ἄτοτοι ᾿ἐργαξόμενός τι" τούς τε νεχροὺς καὶ τοὺς τούτον μυσαττόμεθα τάφους, ὑπό τε Παλαιᾶς καὶ Καινῆς ἀχιθάρτου τοῦ νεχροῦ χαλουμένου " πῶς ἀμφοτέρων ἐ Χριστὸς ἐναντίως οὐχ ἔπραξεν, ὅτι, τὸν υἱὸν τῆς χήρας ἀνιστῶν, ἥψατο τῆς σοροῦ, καὶ τὴν θυγατέρα τοὶ Ἰαείρου τῆς χειρὸς ἐκράτησεν; Εἰ γὰρ καὶ ἀμεύτι ρυι τελευταῖον ἀνέστησαν, ἀλλὰ τὴν ἁφὴν τὰ νεχρὴ ἐδέξαντο σώματα. ἌΠΟΚΡΙΣΙΣ. Τῶν πτωμάτων τὰ νεχρὰ σώματι καὶ οἱ τούτων τάφοι μυσάττονται διὰ τὴν ἑπομένην αὐτοῖς βαρεῖαν δυσωδίαν, καὶ οὐ διὰ τὴν νέχρωσιν. Εἰ γὰρ ἁπλῶς διὰ τὴν νέχρωσιν ἐμνσάττοντο τῶν γεχρῶν τὰ σώματα, οὐχ ἄρα ἐχρῆν τοῖς τῶν ζώων νεχρὼν σωμάτων μέρεσι χεχρῆσθαι πρὸς τὴν τῶν ζώντων χρείαν, ὡς τοῖς δέρμασι, καὶ τοῖς κέρασι, καὶ θριᾷ, καὶ χολαῖς, καὶ τοῖς στέασι, καὶ ταῖς σαρξίν" ἅτοα οὐδεὶς λάγος δύναται ὑπεξελεῖν τῆς προσούσης αὐτὸς νεχρώσεως. Εἰ δὲ νεχρὰ μὲν καὶ ταῦτα, οὗ μυσαττύμεθα δὲ διὰ τὴν ἐξ αὐτῶν χρείαν, πῶς οὐχ ἔστι τῶν ἀτοπωτάτων τὸ καθαρὰ μὲν ἡγεῖσθαι ταῦτα διὰ τὴν ἐξ αὐτῶν χρείαν, μυσάττεσθαι δὲ τῶν ἁγίων μαρτρὼν τὰ σώματα καὶ τοὺς τάφους ὑπὸ Ἑλλήνων, {ν λαχτιχὰ ὄντα ἀπὸ τῆς τῶν δαιμόνων ἐπιθουλῆ,ς, χεϊ Ἰαματικὰ νοσημάτων τῶν κατὰ τὴν ἰατριχὴν τὲς νοις " ὅτι ὥσπερ τῇ νοήσει τῶν ζώντων βδελυχτή ἐπι τῶν νεκρῶν σωμάτων ἡ δυσωδία καὶ ἀκαθαρσία, οὃτως καὶ ἡ ἐχείνων ἀνομία βδελυκτή ἔστι τῇ νοήσει ᾿πῶν εὐσεδῶν, τρόπον τινὰ οὖσα αὐτῶν ψυχῆς νέχρυ" σθείσης τῆς ψυχῆς τοῦ σώματος, νεχρὸν τὸ σῶμ, καὶ δυσῶδες, καὶ ἀκάθαρτον, οὕτως χωρι σθένος τὸ φόδου τοῦ Θεοῦ τῆς ψυχῆς, νεκρὰ ὑπάρχει ἡ ψυχὴ» … ξεν ὁ Κύριος οὐδὲν οὔτε τῇ Παλαιᾷ, οὔτε τῇ Καινῇ ᾿ οὐχ ἣν γὰρ ὑπὸ τὸν νόμον ὅτε τοὺς ἐν τῇ ἐρωτήσει εἰρημένους νεχροὺς ἤγειρεν. ᾿Απὸ γὰρ τοῦ βαπτίσματος ἤρξατο ὁ Κύριος τῆς Εὐαγγελικῇς πολιτείας, οὔσης ἔξωθεν τῆς τοῦ νόμου φυλαχῆς᾽ διὸ οὐχ ἐμιάνθη ἀψάμενος τοῦ νεχροῦ. Κατὰ δὲ τὴν Καινὴν ἐχεῖνα μόνα ἣν μιαντιχὰ ἀνθρώπων, τὰ ἐχ τῆς καρδίας ἐξερχόμενα καχά᾽ τὸ δὲ ἄπτεσθαι νεχροῦ οὐ μιαίνει τὸν ἄνθρωπον. ### English translation (Claude) [Question.] If the Lord, refuting the feigned piety of the Pharisees, said that they are whitewashed tombs full of dead men's bones and all uncleanness; and in the law the one who touched a corpse was reckoned unclean, as having done something improper; and we abhor the dead and their tombs, since both the Old and the New [Testament] call the dead unclean, how did Christ not act contrary to both, when in raising the widow's son he touched the bier, and took the daughter of Jairus by the hand? For even if they rose at once afterwards, yet the dead bodies received the touch. Answer. The dead bodies of corpses and their tombs are abhorred because of the heavy stench that follows them, and not because of their deadness. For if the bodies of the dead were abhorred simply because of their deadness, then we ought not to use the parts of the dead bodies of animals for the needs of the living, such as skins, horns, hair, bile, fat, and flesh; which no argument can exempt from the deadness that belongs to them. But if these too are dead, and yet we do not abhor them because of their usefulness, how is it not most absurd to regard these as clean because of their usefulness, while the Greeks abhor the bodies and tombs of the holy martyrs, which protect against the plots of the demons and heal diseases beyond the medical art? [The dead are called unclean] because, as to the mind of the living the stench and uncleanness of dead bodies is abominable, so the lawlessness of those men is abominable to the mind of the pious, being in a way a deadness of their soul: as, when the soul is separated from the body, the body is dead and stinking and unclean, so, when the fear of God is separated from the soul, the soul is dead … the Lord [transgressed] nothing either of the Old or of the New; for he was not under the law when he raised the dead mentioned in the question. For from his baptism the Lord began the Gospel way of life, which is outside the observance of the law; therefore he was not defiled by touching the dead. And according to the New [Testament], only those things defile men, the evils that come out of the heart; but touching a corpse does not defile a man. ### Scripture references - Matt 23:27: quotation, high confidence - Num 19:11: allusion, high confidence - Luke 7:14: allusion, high confidence - Mark 5:41: allusion, high confidence - Matt 15:18–20: allusion, high confidence ### Translation notes - The answer's defense of the veneration of martyrs' relics against pagan disgust is translated as written. A garbled passage with Migne's Latin is removed and marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 28 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-28). ## Questions and Answers to the Orthodox 29 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-29 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When the paralytic was let down through the roof, the crowd inside was warned and moved aside, and only part of the roof was opened. ### Greek text ΕἸ πεπλήρωτο ὁ οἶχος ἔνθα ὁ Κύριος ἦν ὁπηνίχα ὁ παράλυτος ἔμελλε θεραπεύεσθαι, καὶ διὰ τοῦτο ἠναγχάσθησαν οἱ βαστάζοντες αὐτὸν χαταλῦσαι τὴν ὁροφὴν, καὶ δι αὐτῆς χαθεῖναι τὸν ἀτθενοῦντα, πῶς οἱ ἐν τῷ οἴχῳ ἠθροισμένοι ὄχλοι οὐχ σης τῆς ὁροφῆς ἀποστεγοῦσθαι, πάντως ὑπεχώρησαν. υὐ γὰρ οὕτως ἦσαν ἀνόητοι οἱ τὴν ὁροφὴν ἀποστεγοῦντες, ὥστε μὴ βοᾷν τοῖς ἐν τῷ οἴχῳ ὑποχωρεῖν," ἵνα μὴ πλήσσωνται. Οὐδὲ γὰρ ὅλης τῆς ὀροφῆς ἦν χρεία ἀποστεγοῦσθαι, ἀλλὰ τόσον ὅσον ἤρχει εἰς τὴν ### English translation (Claude) [Question.] If the house where the Lord was was full when the paralytic was about to be healed, and for this reason those carrying him were compelled to break open the roof and let the sick man down through it, how did the crowds gathered in the house not … [Answer.] … when the roof was being uncovered, they surely withdrew. For those uncovering the roof were not so foolish as not to call out to those in the house to withdraw, so that they might not be struck. Nor was there any need to uncover the whole roof, but only as much as sufficed for the … ### Scripture references - Mark 2:4: allusion, high confidence - Luke 5:19: allusion, high confidence ### Translation notes - The end of the question and the beginning and end of the answer are lost in the scan. ### Citation (SBL) Ps.-Justin, Quaest. orth. 29 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-29). ## Questions and Answers to the Orthodox 30 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-30 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every person has a guardian angel; angels not yet assigned to a person serve in other ministries, and the guardians accompany soul and body in life and the soul after death. ### Greek text Εἰ ἑκάστῳ ἀνθρώπῳ ἄγγελος παρἐπεται φύλαξ, χαθὼς ἡ θεία Γραφὴ λέγει, οἱ δὲ ἄνθρωποι ποτὲ μὲν αὔξησιν, ποτὲ δὲ μείωσιν, ὡς ἐπὶ τοῦ χαταχλυσμοῦ καὶ τῶν λοιπῶν συμφορῶν, διὰ τὰς ἑαυτῶν πράξεις ὑπέμειναν, οἱ τῆς τῶν ἀγγέλων αὐξέσεως καὶ μειώσεως ὄντες ἀνεπίδεχτοι, ποίαν τότε λειτουργίαν ἐπλήρουν, ἑχάστου τῶν ἀγγέλων παρὰ Θεοῦ λειτουργίαν ἐξ ἀρχῆς εἰληφότος; ἌΠΟΚΡΙΣΙΣ. Οἱ μὲν ἄγγελοι πάντες, ἄρχοντές τε καὶ ἀρχόμενοι, λειτουργίαν ἐχπληροῦσι χρειώδη τοῖς οὐρανοῖς καὶ τοῖς διὰ τὸν ἄνθρωπον" οἱ δὲ λειτουργεῖν εἰληφότες τὸ παρέπεσθαι τοῖς ἀνθρώποις φύλαχες ἀεὶ μὲν αὔξονται, μειοῦνται δὲ οὐδέποτε. Ἢ γὰρ παρέπονται τῷ συναμφοτέρῳ, ψυχῇ λέγω καὶ σώματι, ἢ παρέπονται τῇ ψυχῇ μετὰ τὴν ἐχ τοῦ σώματὸς ἔξοδον τῆς ψυχῆς, ἕως τοῦ χαιροῦ τῆς τοῦ τοῖς ἀνθρώποις, καὶ φυλάττειν αὐτοὺς, ἐν ταῖς ἄλλαις ὑπὲρ ἀνθρώπων λειτουργίαις λειτουργοῦσι τοῖς οἰχείοις ἄρχουσιν. ### English translation (Claude) [Question.] If an angel accompanies each man as guardian, as the divine Scripture says, and men have at times undergone increase and at times decrease, as in the flood and the other calamities, because of their own deeds, what service did the angels, who are not capable of increase and decrease, then fulfill, since each of the angels received a service from God from the beginning? Answer. All the angels, rulers and ruled, fulfill a service useful to the heavens and to the things [made] for man's sake; and those who have received the service of accompanying men as guardians are always increasing and never decreasing. For they either accompany the composite, I mean soul and body, or they accompany the soul after the soul's departure from the body, until the time of the … ; [and those not yet assigned] to accompany men and guard them serve their own rulers in the other ministries on behalf of men. ### Scripture references - Matt 18:10: allusion, high confidence - Heb 1:14: allusion, medium confidence - Gen 7:21: allusion, low confidence ### Translation notes - Words lost in the scan are marked “…” or supplied in brackets by sense. ### Citation (SBL) Ps.-Justin, Quaest. orth. 30 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-30). ## Questions and Answers to the Orthodox 31 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-31 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rain comes at God's command, as Scripture says; the claim that sorcerers control rain and hail is hearsay and not credible. ### Greek text Εἰ νεύματι θείῳ αἱ νεφέλαι τὸν ὑετὸν τῇ γῇ χαταπέμπουσι, διὰ τί τὰς νεφέλας οἱ δ ζονται, ἔνθα βούλονται, χαλάζας καὶ ἀμέτρους ὑετοὺς ἌΠΟΚΡΙΣΙΣ. Τοῦτο ἐπειδὴ χατὰ τὰς ἁγίας Γραφὰς μαρτυρεῖς, τοὺς ὑετοὺς εἶναι ἐχ τῶν ἐπαοιδῶν ἄπιστον. Καὶ γὰρ αὐτὸς ὁ ταύτην περὶ τούτου ἐρωτήσας τὴν ἐρώτησιν, οὐκ ἀφ᾽ ὧν ἐθεάσω γινομένων τὴν ἐρώτησιν πεποίηχας, ἀλλ᾽ ἀφ᾽ ὧν ἤχουσας. ### English translation (Claude) [Question.] If by a divine nod the clouds send rain down to the earth, why do [enchanters] … the clouds where they wish, [bringing] hail and immoderate rains? Answer. Since you bear witness to this according to the holy Scriptures, [the claim] that the rains come from enchanters is incredible. For you yourself who asked this question did not ask it from what you saw happening, but from what you heard. ### Scripture references - Job 37:11–12: allusion, low confidence ### Translation notes - The question is garbled in the scan; Migne's Latin at the start and end is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 31 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-31). ## Questions and Answers to the Orthodox 32 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-32 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made human nature mortal but did not make death; death entered through disobedience, as Enoch and Elijah, mortal by nature yet still alive, show. ### Greek text Εἰ θνητὴν ὁ Θεὸς τὴν ἡμετέραν ἔχτισε φύσιν, πῶς λέγεις ὅτι ὁ Θεὸς θάγατον οὐκ ἐποίησεν; ἌΠΟΚΡΙΣΙΣ. Οὐχ εἴ τι θνητὸν τῇ φύσει, τοῦτο ἀνάγχη πάντως ἀποθανεῖν καὶ τούτου ἡ ἀτόδειξις, τὸ θνητοὺς ὄντας τὴν φύσιν τόν τε Ἐνὼχ καὶ τὸν Ἠλίαν ἐν ἀθανασίᾳ ἔτι διαμένειν, τοῦ, Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ, γενομένους ἀνωτέρω. ᾿Αληθὲς οὖν τὸ θνητὴν τὴν φύσιν ἡμῶν πεποιηχέναι τὸν Θεὸν, καὶ εἰσελθεῖν τὸν θάνατον εἰς τὸν χόσμον τῇ τοῦ ἀνθρώπου παραχοῇ. Εἰ μὲν γὰρ, ὥσπερ ἐποίησεν ὁ Θεὸς θνητὴν τὴν φύσιν, οὕτως ἑποίγος καὶ τὸν θάγατον, οὐχ ἂν διὰ τῆς παραχοῆς ὁ θάνατος" καὶ εἰ ὁ Θεὸς τὴν παραχοὴν οὖκ ἐποίησεν, οὐδ᾽ ἄρα τὴν θάνατον. ### English translation (Claude) [Question.] If God created our nature mortal, how do you say that God did not make death? Answer. If something is mortal by nature, it does not therefore necessarily die; and the proof of this is that Enoch and Elijah, who were mortal by nature, still remain in immortality, having been raised above “Earth you are, and to earth you shall go.” It is true, then, that God made our nature mortal, and that death entered the world through man's disobedience. For if, as God made the nature mortal, so he had also made death, death would not [have come] through disobedience; and if God did not make the disobedience, then neither did he make death. ### Scripture references - Gen 5:24: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - Gen 3:19: quotation, high confidence - Rom 5:12: allusion, high confidence ### Extrabiblical texts - Wis 1:13 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The question echoes Wis 1:13 (“God did not make death”). A note letter is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 32 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-32). ## Questions and Answers to the Orthodox 33–36 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-33 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Four questions: a person's lifespan is not fixed by fate (Deut 22:25–27 compares rape to murder, and Hezekiah's years were added to an unfixed life); the flood covered the whole earth; animals are clean by nature but some were called unclean by the law, partly against Egyptian animal worship; and God's “repenting” shows his unchanging justice and mercy. ### Greek text Εἰ τῶν ἀνθρώπων ἡ φύσις, ὡς θνητὸν μὲν τὸ οἰχεῖον ἐπιγινώσχει πέρας, ὁ δὲ ἐχάστου χρόνος οὐ κατά τινά ἔστιν ὄρον, ὅπερ χιλοῦσιν οἱ ἐχτὸς εἱμαρμένην. πῶς τῷ Ἐζεχίᾳ προσεπέθησαν χρόνοι; Τὸ γὰρ προστεθὲν ἐπὶ τοῦ προῦρισθέντος ἀριθμοῦ δηλονότι λαμδάνεται. Πόθεν οὖν ἐπὶ τῶν τελευτώντων τὸ τοῦ χρόνου ἀόριστον δεΐχν.και; ᾿ ἌΠΟΚΡΙΣΙΣ, Ὅτι δὲ οὐχ ὥρισται τῆς ἐχάστου ζωῆς ὁ χρόνος, δείχνυται ἐχ τῶν γραφιχῶν τωνῶν οὕτως" Ἐὰν, φησὶν, ἐν τῷ πεδίῳ εὕρῃ ἄνθρωαὐτὴν κοιμηθῇ μετ᾽ αὑτῆς, τὸν μὲν ἄνδρα ἀποκεείγατε, τὴν δὲ νεάνιδα μὴ ἀποκτείνητε. Ὃν γὰρ τρόπον ἐπάταξεν ἄνθρωπος ἐπὶ τὸν πι1ησίον αὖτοῦ, καὶ πατάσσων αὐτὸν οὐχὶ παρῆν ὁ βοηθῶν, οὕτως ἐγένετο τὸ πρᾶγμα τοῦτο" καὶ ἐδόησεν ἡ γεᾶνις, καὶ ὁ βοηθῶν αὐτῇ οὐκ ἦν. Οὐχ ἂν ὃ παρείχασεν ἡ θεία Γραφὴ τὴν βεδιάσμένην σιν τῇ βεθιασμένῃ ἀναιρέσει, εἰ ἣν ὁ θάνατος νος. Τὸ γὰρ παρὰ θεοῦ ὡρισμένον, ἀδίαστὸν τε καὶ ἀπαράδατον. ᾿Αλλ' εἰ τοῦτο, δηλονότι οὐ τῇ προωρισμένῃ ζωῇ τοῦ Ἐζεχίου προσετέθησαν χρύνα ζωῆς, ἀλλὰ τοῖς ἀορίστως προλαδοῦσιν ἕτεσιν αὖτοῦ, ὧν τὸ τέλος ἐγίνετο διὰ τοῦ θανατιχοῦ πάθους, μὴ τοῦ Θεοῦ ἐχ τοῦ πάθους ἰασαμένου αὑτὸν, καὶ εἰ τὸ ζῇν αὐτὸν ἀποχαταστήσαντος. … χλυσμὸς ἐν παντὶ τόπῳ τῆς γῆς οὐ γέγονεν, ἀλλ᾽ ἐν ᾧ οἱ τότε ἄνθρωποι ᾧχουν, πῶς ἀληθὲς ὅτι ὑψώθη τὸ ὕδωρ ἐπάνω πάντων τῶν ὑψηλῶν ὁρέων δεχατέσσαρας πήχεις; ἌΠΟΚΡΙΣΙΣ. Οὐ δοχεῖ ἀληθὲς εἶναι τὸ μὴ ἐν παντὶ τῷ χόσμῳ τὸν χαταχλυσμὸν γεγονέναι" εἰ μή τι ἄρα χοιλότεροι ἦσαν οἱ τόποι ἔνθα ὁ χαταχλυσμὸς ἐγένετο, τῶν λοιπῶν τόπων τῆς γῆς. γός ἔστιν ὁ Θεὸς, διὰ τί τὸ διχηλοῦν ὁπλὴν καὶ μηρυχισμὸν μὲν ἔχον, καθαρὸν εἶναι ἀπεφήνατο; καὶ πάλιν διὰ τὲ τὸ μηρυχισμὸν μὲν ἔχον οἷον κάμηλος, ἀπλὴν δὲ μὴ διχηλοῦν, ἐν τοῖς χαλοῖς τέταχται, γαὶ τὸ διχνλοῦν μὲν τὴν ὁπλὴν, μηρυχισμὸν δὲ μὴ ἔχον, οἷον χοῖρος, ἐν τοῖς μὴ καθαροῖς λελόγισται; Καὶ ἐν τοῖς ἐχθύσι δὲ τὰ ἀλεπίδωτα; Καὶ τὰ πετεινὰ διὰ τί διήρηνται, καίτοι τινῶν χαθαρῶν, εἴ γε συγχωροῦνται, ταὐτὰ τοῖς ἀχαθάρτοις ἐσθιόντων καὶ πραττόντων; ἍἌΠΟΚΡΙΣΙΣ. Φύσει μὲν χαθαρὰ ὑπάρχει πάντα τὰ ζῶα, καὶ καλὰ ὑπὸ τοῦ Θεοῦ ἐξ ἀρχῆς γεγονότα, κατὰ τὸ εἰρημένον. Καὶ εἶδεν ὁ Θεὸς πάντα ὅσα ἐποίησε, καὶ ἰδοὺ κα.ϊλὰ λίαν, καὶ τῆς θείας τετυγεσθε. ᾿Αλλ᾽ ἐπειδὴ ἐδούλετο ὁ Θεὸς, ὥσπερ ἐν πᾶσι, τοῖς ἐσθιομένοις ὑπὸ τὸν ζυγὸν τῆς τοῦ νόμου δουλείας ποιήσασθαι τοὺς Ἰουδαίους, διὰ τοῦτο τῶν ζῴων, καὶ πετεινῶν, καὶ ἰχθύων, τινὰ μὲν ὠνόμασε γαθαρὰ, ὧν καὶ τὴν σφαγὴν καὶ τὴν βρῶσιν τοῖς Ἰουδαίοις ἐπέτρεψε" τινὰ δὲ ἀκάθαρτα ὠνόμασεν, ὧν τὴν βρῶσιν αὐτοὺς ἀπεῖργε. Καθαρὰ οὖν ταῦτα καὶ ἐχάθαρτα λέγονται" χαθαρὰ μὲν, διὰ τὴν φύσιν" ἀχάθχρτα δὲ, διὰ τὸν νόμον. Λλλως δὲ πάλιν χαθαρὰ καὶ ἀχάθαρτα λέγονται, διὰ ταύτην τὴν αἰτίαν. Ἐπειδὴ ἐν τῇ Αἰγύπτῳ τότε πάντα τὰ ζῶα πλὴν τοῦ χοέρου ἐθεοποιοῦντο᾽ διὰ τοῦτο τῶν ζώων τὰ μὲν χαθαρὰ, τὰ δὲ ἀχάθαρτα ὠνόμασε" καὶ τὰ μὲν χαθαρὰ ἐπέτρέψεν αὐτοῖς θύειν, τὰ δὲ μὴ ἐσθίειν ὡς ἀκάθαρτα, δι᾽ ἑκατέρου δειχνύων αὐτὰ ἀνάξια ὄντα τῆς τοῦ θεοῦ προσηγορίας τε καὶ τιμῆς, καὶ διὰ τοῦ θύεσθαι καὶ ἐσθίεσθαι. καὶ πάλιν διὰ τοῦ χαλεῖσθαι αὐτὰ ἀχάθαρτα. ᾿ ἘΡΩΤΗΣΙ͂Σ Λί΄. Εἰ τὸ Θεῖον τροπῆς ἀνεπίδεχτον, διὸ τί περὶ τῆς χρίσεως τοῦ Σαοὺλ λέγει μεταμελεῖσθα:, καὶ περὶ τῆς χαταστροφῇς τῆς Νινευῖ ὅτι μετενόησεν"; ἌΠΟΚΡΙΣΙΣ. Ὁ Δεσπότης Θεὸς καὶ χατὰ τὸ ὑπάρχειν, καὶ χατὰ τὸ πράττειν τὰς πρεπούσας αὖτῷ πράξεις, ἄτρεπτός ἐστι, Προνοῶν δὲ τῶν τρεπομένων πρὸς τὸ λυσιτελὲς τοῖς ὑπ᾽ αὐτοῦ προνοουμένοις, τρέπει τὰ πράγματα" διὸ καὶ πρὸς τὸ συγγινώσχειν, καὶ πρὸς τὸ μὴ συγγινώσχειν ἀτρέπτως ἔχει, Συγγινώσχει γὰρ ἀτρέπτως τοῖς διορθοῦσι τὰ ἑαυτῶν πταίσματα " τοῖς δὲ ἀδιορθώτως ἔχουσι πρὸς … μέλημαι, τὸ ἄτρεπτον αὐτοῦ ἐμφαίνει τὸ χατὰ τὸ μὴ συγγινώσχειν. Τὸ δὲ, μετενόησεν ὁ Κύριος, τὸ ἄτρεπτον αὐτοῦ δηλοῖ τὸ χατὰ τὸ συγγινώσχειν. “Ατρεπτὸς γάρ ἔστιν ὁ Θεὸς, καὶ ἀεὶ ἐν τοῖς αὐτῷ πρέπουσι ποιεῖ διαμένειν " τροπὴν δ᾽ εἰς τὸ ποιεῖν τὰ μὴ πρέποντα αὐτῷ, οὐ δέχεταί πότε. ### English translation (Claude) [Question.] If the nature of men, being mortal, recognizes its own end, but each man's time is not fixed by any limit (what those outside call fate), how were years added to Hezekiah? For what is added is clearly taken in addition to a predetermined number. From where, then, is the indeterminacy of time shown in those who die? Answer. That the time of each one's life is not determined is shown from the words of Scripture thus: “If,” it says, “a man finds [a betrothed girl] in the field and lies with her by force, you shall kill the man, but you shall not kill the girl. For as when a man rises against his neighbor and strikes him, and as he strikes him there is no one to help, so is this matter; and the girl cried out, and there was no one to help her.” The divine Scripture would not have compared the forced violation to a forced killing if death were [predetermined]. For what is determined by God is not forced and not transgressed. But if this is so, clearly years of life were added not to Hezekiah's predetermined life, but to his years that had run on without a fixed limit, whose end was coming through the deadly sickness, had God not healed him of the sickness and restored him to life. [34] Question. [If the] flood did not happen in every place of the earth, but [only] where the men of that time lived, how is it true that the water rose fourteen cubits above all the high mountains? Answer. It does not seem true that the flood did not happen in the whole world, unless perhaps the places where the flood happened were lower than the other places of the earth. [35] Question. [If] … God is good, why did he declare clean what parts the hoof and chews the cud? And again, why is what chews the cud but does not part the hoof, like the camel, ranked among the unclean, and what parts the hoof but does not chew the cud, like the pig, reckoned among the unclean? And among fish, those without scales? And why are the birds divided, when some of the clean ones, if they are permitted, eat and do the same things as the unclean? Answer. By nature all animals are clean, and were made good by God from the beginning, according to what was said: “And God saw all that he had made, and behold, it was very good” … But since God wished, as in all things, to bring the Jews under the yoke of the servitude of the law in what they ate too, for this reason he named some of the animals, birds, and fish clean, whose slaughter and eating he permitted to the Jews, and named some unclean, from eating which he kept them away. These, then, are called both clean and unclean: clean because of their nature, unclean because of the law. And again they are called clean and unclean for another reason. Since in Egypt at that time all animals except the pig were deified, for this reason he named some animals clean and others unclean; and he permitted them to sacrifice the clean, and not to eat the others, as unclean, showing through each that they were unworthy of the name and honor of God, both by being sacrificed and eaten, and again by being called unclean. [36] Question. If the Divine is incapable of change, why does it say about the anointing of Saul that he repented, and about the overthrow of Nineveh that he repented? Answer. The Master God is unchangeable both in his being and in doing the deeds that befit him. But providing for changeable things for the benefit of those for whom he provides, he changes events; therefore he is unchangeable both in pardoning and in not pardoning. For he pardons, unchangeably, those who correct their own faults; but to those who remain uncorrected in their evils … “I repent” shows his unchangeableness in not pardoning; and “The Lord repented” shows his unchangeableness in pardoning. For God is unchangeable, and always continues in what befits him; but he never admits change toward doing what does not befit him. ### Scripture references - Isa 38:5: allusion, high confidence - 2 Kgs 20:6: allusion, high confidence - Deut 22:25–27: quotation, high confidence - Gen 7:19–20: allusion, high confidence - Lev 11:3–7: allusion, high confidence - Lev 11:10: allusion, high confidence - Lev 11:13: allusion, medium confidence - Gen 1:31: quotation, high confidence - 1 Sam 15:11: allusion, high confidence - Jonah 3:10: allusion, high confidence - Mal 3:6: echo, low confidence ### Translation notes - This staged ref holds four questions; question numerals are garbled (one reads “Λί'”). The fourth question says “about the anointing (χρίσεως) of Saul”; “judgment” (κρίσεως) is possible, since the scan often prints χ for κ. Migne's Latin and notes are removed by logged corrections; lost words are marked “…” or supplied in brackets. - The flood's height is fifteen cubits in Gen 7:20; the scan reads fourteen. The remarks on the Jews' dietary law are translated as written. - This ref holds questions 33–36. ### Citation (SBL) Ps.-Justin, Quaest. orth. 33 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-33). ## Questions and Answers to the Orthodox 37 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-37 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John's baptism, a prelude to the Gospel, was above the law, since the law could not give pardon through repentance and faith in Christ. ### Greek text Εἰ τὸ Ἰωάννου βάπτισμα μὴ κατὰ νόμον ἦν, ὥσπερ οὖν οὔτε ἦν, πῶς οὐχ ἦν παρὰ τὸν νόμον, καὶ πῶς ὑπὸ τῶν ἐννόμων ἐδέχθη; Πῶς δὲ οὐ παράνομοι οἱ ὑπὸ τὸν νόμον ὄντες, καὶ τὸ παρὰ πὸν νόμον δεξάμενοι βάπτισμα; Εἰ δὲ ὑπὸ τὸν νόμὸν ἐτύγχανε τὸ τῆς χάριτος βάπτισμα, μήτε κατὰ νόμον, μήτε ὑπὲρ νόμον, μήτε παρὰ νόμον λεγόμε- Β “Ὅν. χατὰ τί γινόμενον εὑρεθήσεται; ἍΠΟΚΡΙΣΙΣ. Τὸ βάπτισμα Ἰωάννου, προοίμιον ἦν τοῦ Εὐαγγελίου τῆς χάριτος" διὸ καὶ ὑπὲρ τὸν νόμον ἦν. Οὐδὲ γὰρ ἐνεδέχετο τοὺς χατὰ τὸν νόμον ἁμαρτήσαντας, ἐν τούτῳ διὰ μετανοίας τε καὶ πίστεως τοῦ Χριστοῦ δέξασθαι τὴν συγχώρῃσιν. ### English translation (Claude) [Question.] If John's baptism was not according to the law, as indeed it was not, how was it not contrary to the law, and how was it accepted by those under the law? And how were those who were under the law and received the baptism contrary to the law not transgressors? But if the baptism of grace was under the law, being called neither according to the law, nor above the law, nor contrary to the law, according to what will it be found to have taken place? Answer. John's baptism was a prelude to the Gospel of grace; therefore it was above the law. For it was not possible for those who had sinned under the law to receive pardon in it through repentance and faith in Christ. ### Scripture references - Mark 1:4: allusion, high confidence - Acts 19:4: allusion, medium confidence ### Translation notes - A note number in the scan is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 37 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-37). ## Questions and Answers to the Orthodox 38 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-38 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: John the Baptist sent his disciples to Jesus because rumors attributed Jesus' miracles to Elijah or Jeremiah; Jesus answered with miracles showing he was the one John had pointed out. ### Greek text Εἰ πιστώσασθαι τοὺς μαθητὰς ὁ Ἰωάννης περὶ τοῦ Χριστοῦ, ὅτι αὐτός ἔστιν, ἐδούλετο, ὅτε ἀπέστειλεν αὐτοὺς πρὸς αὐτὸν ( τοῦτο γάρ πἰνες εἰρήχασι ), διὰ τέ μὴ χατὰ ἀπόφασιν εἶπεν αὐτοῖς, ἀλλὰ πεῦσιν δι᾽ αὑτῶν τῷ Χριστῷ προσήγαγεν; Εἰ δὲ αὑτὸς διὰ τὸ τῇ εἰρχτῇ ἑαυτὸν ἐμδεδ)ῆσθαι ἐχ ( τῶν νοουμένων ποιχίλως εἰς τὴν περὶ αὐτοῦ ἀμφιδολίαν κατέστη (καὶ γὰρ τοῦτο εἰρήχασιν ἕτεροι), διὰ τέ ὡς μηδέπω αὐτὸν ἐλθόντα ἐγνωχὼς ἐρωτᾷ; Τὸ γὰρ Σὺ εἶ ὁ ἐρχόμενος, ἕτερον προσδοχῶμεν; ὡς μηδέπω μὲν τὸν Χριστὸν παραγενόμενον, εὔχεσθαι δὲ αὑτὸν προσδοχώμενον, τὴν ὑπόνοιαν δίδωσι. Πεπεισμένος γὰρ τοῦτο, οὐκ ἂν ἐπηρώτησε" Σὺ εἶ ὁ Χριστὸς, ἣ ἕτερός τις παρ᾽ ἐκεῖνον; ἌΠΟΚΡΙΣΙΣ. Ἐπειδὴ διάφοροι φῆμαι περὶ ὧν ἐποιήσατο θαυμάτων ὁ Ἰησοῦς διέτρεχον, τῶν μὲν λεγόντων, Ἠλίας ἐστίν ὁ ταῦτα ποιῶν " τῶν δὲ, Ἰ-ρεμίας " τῶν δὲ, “Αλλος τις τῶν προφητῶν ταύτας τὰς φήμας ἀχούων ὁ Ἰωάννης ἐν τῇ εἰρχτῇ, πέμπει τοὺς μαθητὰς αὑτοῦ μαθεῖν, εἰ ὁ τὰ σημεῖα ποιῶν αὐτός ἐστιν ὁ ὑπ᾽ αὐτοῦ μαρτυρηθεὶς, ἣ ἕτερός τις, ὁ παρὰ τῶν πολλῶν θρυλλούμενος. Γνοὺς δὲ ὁ Ἷησοῦς τοῦ Ἰωάννου τὸν σχοπὸν, ἐπὶ τῆς παρουσίας τῶν μαθητῶν Ἰωάννου ἐποίησε πολλὰ θαύματα, πείθων αὐτοὺς καὶ τὸν Ἰωάννην δι᾽ αὐτῶν, ὡς αὐτὸς εἴη ὁ πεποιηχὼς καὶ τὰ ἐπ᾽ ὀνόματι ἑτέρων φημιζόμενα θαύματα, ὁ ὑπ᾽ αὐτοῦ μαρτυρηθείς. ### English translation (Claude) [Question.] If John wished to assure his disciples about Christ, that he is the one, when he sent them to him (for some have said this), why did he not tell them so by a declaration, but brought them to Christ with a question? But if he himself, because he was shut up in prison, came into doubt about him from the various things that were thought (for others have said this too), why does he ask as though he did not know that he had already come? For “Are you the one who is to come, or shall we look for another?” gives the impression that Christ had not yet come but was still prayed for as one awaited. For if he had been convinced of this, he would not have asked, “Are you the Christ, or someone else besides him?” Answer. Since various reports were going round about the miracles Jesus had done, some saying, “The one who does these things is Elijah,” others, “Jeremiah,” others, “Some other of the prophets,” John, hearing these reports in prison, sends his disciples to learn whether the one who does the signs is the one to whom he had borne witness, or someone else, as the many were saying. Jesus, knowing John's aim, did many miracles in the presence of John's disciples, persuading them, and through them John, that he himself, the one to whom John had borne witness, was the one who had done also the miracles reported under the name of others. ### Scripture references - Matt 11:2–5: allusion, high confidence - Matt 11:3: quotation, high confidence - Luke 7:19–21: allusion, high confidence - Matt 16:14: allusion, high confidence ### Translation notes - Migne's notes on variant readings at the end and a note number are removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 38 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-38). ## Questions and Answers to the Orthodox 39 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-39 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's drawing of all to himself will be fulfilled at the end, when every power is abolished; and the Father draws to the Son by giving the Son power to draw all, so the two sayings agree. ### Greek text Εἰ πάντας ἕλχειν πρὸς ἑαυτὸν ἃ ἰσπότῃς Χριστὸς μετὰ τὴν οἰχείαν ὕψωσιν ἐπηγ- 'ᾶάτο, πῶς οὐ πάντες τῇ εἰς αὐτὸν πίστει προσέμον; Πῶς δὲ αὐτὸς ἐπαγγειλάμενος πρὸς αὑτὸν ειν, οὐχ ἐναντιοῦται τῷ, Οὐδεὶς ἔρχεται πρὸς ἐὰγ μὴ ὁ Πατήρ μου ἑλκύσῃ αὐτόν; ἈΠΟΚΡΙΣΙΣ. ᾿Απὸ τοῦ οἰκείου τέλους πᾶς λόχρίνεται" τέλος δὲ τὸ πάντας ἕλχειν πρὸς πὸν, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ ἐξουσίαν δύναμιν. Οὐ χρὴ οὖν πρὸ τοῦ τέλους τὰ τοῦ τές ἀπαιτεῖν. Ἕλχει δὲ ὁ Πατὴρ πρὸς τὸν ΥἹὸν τῷ ὄναι καὶ τῷ Υἱῷ ἐξουσίαν καὶ δύναμιν τοῦ δύναιι πάντας ἕλχειν πρὸς ἑαυτόν. Οὐχ ἄλλοτε οὖν ιει ὁ Πατὴρ πρὸς τὸν Υἱὸν, καὶ ἄλλοτε ὁ ὃς ἑαυτόν διὸ οὐδὲν ἐναντίον ἕν τοῖς λόγοις. ### English translation (Claude) [Question.] If the Master Christ promised to draw all to himself after his own lifting up, how did not all come to faith in him? And how does he, promising to draw all to himself, not contradict “No one comes to me unless my Father draws him”? Answer. Every word is judged by its own end; and the end of drawing all to himself is when he abolishes all rule and authority and power. One must not, then, demand before the end the things of the end. And the Father draws to the Son by giving the Son too authority and power to be able to draw all to himself. It is not, then, at one time that the Father draws to the Son and at another that the Son draws to himself; so there is nothing contrary in the words. ### Scripture references - John 12:32: allusion, high confidence - John 6:44: quotation, high confidence - 1 Cor 15:24: allusion, high confidence ### Citation (SBL) Ps.-Justin, Quaest. orth. 39 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-39). ## Questions and Answers to the Orthodox 40 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-40 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When a demon is driven out by invisible power, it leaves no trace, because that power makes it afraid to approach the healed person again. ### Greek text Εἰ ἐν τοῖς δαιμονῶσιν οἱ δαίμονες ς; Εἰ δὲ τοῦτο ποιοῦσι τῶν πασχόντων πρὸς βραχωριζόμενοι, πῶς ὅτε ἀοράτῳ δυνάμει ἀπ᾽ αὐτῶν υχθῶσιν, οὐχέτι ἐν αὐτοῖς ἴχνη τῆς οἰχείας παρου- Ὡς δειχνύουσιν;. ἌΠΟΚΡΙΣΙΣ. ᾿Αδύνατον τὸν τοῖς δαίμοσι κπῆσαι τῇ ἀπ..... ποιεῖ τῇ παρουσίᾳ παρόνς τοῦ....' οὐδὲ τὰ ἴχνη αὐτοῦ πάρεστιν " ἡ γὰρ τελαύνουσα αὐτὸν ἀόρατος δύναμις φόδον αὐτῷ ἐνθησι τοῦ μηχέτι πλησιάζειν τῷ τεθεραπευμένῳ. ### English translation (Claude) [Question.] If the demons in the possessed … ; but if they do this to those who suffer, … for a short while, departing, how, when they are driven out from them by an invisible power, do they no longer show in them traces of their presence? Answer. It is impossible for … the demons … by his presence … ; nor are his traces present; for the invisible power that drives him out puts fear into him not to come near the healed person again. ### Translation notes - Both question and answer are badly garbled in the scan; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 40 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-40). ## Questions and Answers to the Orthodox 41–42 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-41 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The demoniac's strength to break chains was the demon's own, not given to his body; and pagan claims that the gods punished disobedience to oracles are refuted by paganism's defeat, against which it could use only human force. ### Greek text Εἰ μόνου Θεοῦ ἐστι ζωὴν καὶ ἰσὃν διδόναι τοῖς σώμασι, πῶς τοῦτο ποιοῦσιν οἱ δαίὅτε τὰ δεσμὰ καὶ τὰς ἁλύσεις συντρίθειν; ἐδεσμεῖτο α ἀρ ἁλύσεσι καὶ πέδαις, καὶ διαῤῥήσσων τὰ δεσμὰ λαύνετο ὑπὸ τοῦ δαίμονος εἰς τὴν ἔρημον. ἌΠΟΚΡΙΣΙΣ. Οὐ τῷ σώματι παρέσχεν ὁ δαίμων ἣν δύναμιν πρὸς τὸ δύνασθαι συντρίθειν καὶ διαῤἤσειν τὰ δεσμὰ καὶ τὰς ἁλύσεις, ἀλλὰ αὐτὸς ὁ δαίιων συνέτριδε καὶ διέῤῥηξε τὰ δεσμὰ καὶ τὰς ἁλύπις, εἰ καὶ ἡ θεία Γραφὴ τῷ δαιμονιῶντι προσψε τοῦ δαίμονος τὰ ἔργα. χρησμῶν, τοῖς Ἕλλησι τιμωρίας ἐπήγαγον " καὶ, θεραπευθέντων τῶν εἰδώλων, ταύτας ἀνέσχον, καὶ ἀγα… θὰ αὑτοῖς ἀντὶ τούτων παρέσχον; Πόθεν οὖν αὐτὰ δυνατὸν εἰς τὴν ἑκατέρου ἔννοιαν, ἍἌΠΟΚΡΙΣΙΣ. "Ἔθος ἦν τυῖς δαίμοσι, πρὸς πλάνν ἀνθρώπων, προστιθέναι ἑαυτοῖς ὥσπερ τοῦ θεοῦ : ὄνομα, οὕτως καὶ τὴν ἰσχύν. Ὅτι δὲ οὐχ ἔστι τὰ δαίμοσιν ἰσχὺς ἀμυντικὴ τῶν ἀνηχόων καὶ εὑὐεργε τιχὴ τῶν ὑπηχόων, δείκνυται ἐχ τῆς χαταλύσεω ἧς ὑπέμεινεν ὁ Ἑλληνισμὸς ὑπὸ τοῦ Χριστιανισμοῦ Φανερῶς γὰρ ὥφθη ὁ Ἑλληνισμὸς οὐχ ἑτέρᾳ δυνάμε κατὰ τοῦ Χριστιανισμοῦ χρησάμενος, πλὴν τῇ διὰ χει ρὸς ἀνθρώπων καὶ ξιφῶν. Εἰ γὰρ εὐπόρει ὁ Ἑλληνισμὴ οὖχ ἂν τῇ ἀνθρωπίνῃ δυνάμει ἐχρήσατο σώζειν ἐάν τὴν, μάτην προσδοχήσας θεοὺς αὑτοῦ, ἐχ τῇ; καταλύσεως" ὅπερ ἐστὶ μέγιστος ἔλεγχος τῆς τῷ Β δαιμόνων ἀσθενείας, καὶ τοῦ μηδέποτε αὑτοὺς δυνηθῖ. ναι θεῖα ἔργα ἐχτελεῖν, τιμωρητικὰ τῶν ἀνηχόων χὰ εὐεργετιχὰ τῶν ὑπηχόων. Ἔτι δὲ εἰ πᾶσα θεραπεῖ: ἐστὶ ζώντων τε καὶ αἰσθανομένων, πῶς οὐχ ἔστ προδήλως ψευδὲς τὸ, Θεραπευθέντων δὲ τῶν εἰξώ.. λων ἀνέσχον τὰς τιμωρίας, τῶν μὴτε ζώντων μύτε αἰσθανομένων, ἀλλ᾽ ὥσπερ πρὸς τὰς θεραπείας, οὕτως καὶ πρὸς τὴν παραχοὴν τῶν χρησμῶν ἀναιτθή. τως ἐχόντων; ### English translation (Claude) [Question.] If it belongs to God alone to give life and strength to bodies, how do the demons do this, [so that the possessed can] break bonds and chains? [For he] was bound with chains and fetters, and, tearing the bonds apart, he was driven by the demon into the desert. Answer. The demon did not give the body the power to be able to break and tear apart the bonds and chains; the demon himself broke and tore apart the bonds and the chains, even if the divine Scripture attributes the works of the demon to the possessed man. [42] Question. [If the demons, when their] oracles [were disobeyed], brought punishments on the Greeks, and when the idols were worshiped removed these and gave them good things in their place, from where is it possible [to come] to the understanding of each? Answer. It was the custom of the demons, for the deception of men, to attach to themselves the strength of God as well as his name. That the demons have no strength to punish the disobedient and benefit the obedient is shown from the overthrow that Hellenism suffered at the hands of Christianity. For Hellenism was openly seen to use no other power against Christianity than that of men's hands and swords. For if Hellenism had had [divine power] at its disposal, it would not have used human power to save itself from overthrow, having vainly expected its gods [to do so]; and this is the greatest proof of the weakness of the demons, and that they were never able to accomplish divine works, punishing the disobedient and benefiting the obedient. Further, if all worship is of beings that live and perceive, how is it not plainly false to say, “When the idols were worshiped they removed the punishments,” when the idols neither live nor perceive, but are as insensible to worship as to disobedience to the oracles? ### Scripture references - Luke 8:29: allusion, high confidence - Mark 5:4: allusion, high confidence ### Translation notes - The second question's beginning is lost (supplied in brackets by sense). The account of paganism's defeat and of persecution by “hands and swords” is translated as written. Migne's Latin is removed. - This ref holds questions 41–42. ### Citation (SBL) Ps.-Justin, Quaest. orth. 41 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-41). ## Questions and Answers to the Orthodox 43–45 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-43 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three questions: the animals entered the ark in pairs and sevens of each sex; Isaiah's vision shows Christ and the cleansing power of his flesh in the Eucharist, while Ezekiel's living creatures foretold Nebuchadnezzar's fate and the end of Israel's captivity; and Ezekiel is called “son of man” because his vision of dry bones prefigures the resurrection by the Son of man. ### Greek text Εἰ ἐν τῷ καιρῷ τοῦ χαταχλν σμοῦ λέγει ὅτι δύο δύο, καὶ ἑπτὰ ἑπτὰ ἐν τῇ χιέωτῷ εἰσηνέχθησαν ἀλογίστως, οὐ τέσσαρα καὶ δεχατέ: σαρα ἐκ τῶν ἀχαθάρτων καὶ χαθαρῶν " χαξ τινες γὰῤ εἰρήκασι" τινὲς δὲ ὅτι δύο καθαρὰ (0- μόνον ὃ τι ο οὖν ἐχ τῶν δύο ἀληθέστερον; ἌΠΟΚΡΙΣΙΣ. ᾿Αληθέστερον εἶπεν ὁ εἰπὼν τέσσαρα καὶ δεχατέσσαρα τοῦ εἰπόντος δύο καὶ ἑπτά. Τὰ γὰρ δύο δύο εἶπεν ἀντὶ τοῦ δύο ἄῤῥενα καὶ δύο θήλεα, καὶ ἑπτὰ ἑπτὰ ἀντὶ τοῦ ἑπτὰ ἄῤῥενα καὶ ἑπτὰ θήλεα " ἀκάθαρτα δὲ τὰ δύο δύο. ζώων Ἡσαῖας καὶ Ἰεζεχιὴλ ἐθεάσαντο ὀπτασίαν, ἄρα ἀμφοτέροις ἕν τι ἀπεκαλύπτετο, ἢ θατέρῳ ἐδείχνυτὸ θάτερον; Τί δὲ καὶ ἐδείχνυτο δειχνύμενον; ἌΠΟΚΡΙΣΙΣ. Διὰ μὲν τῆς κατὰ τὸν προφή τιν Ἡσαϊῖαν ὀπτασίας τὸ χατὰ τοῦ Χριστοῦ μυστήριον, καθήμενον ἐπὶ θρόνου δόξης, καὶ τῇ βρώσει τῆς ἀγίας αὑτοῦ σαρχὸς, καθαρισμὸν ποιοῦγια ἁμαρτίας ἀσεδῶν ἀνθρώπων, τῶν ἐν πάσῃ τῇ γῇ ὃξαζόντων. τὴν ἁγίαν καὶ ὁμότιμον Τριάδα, ἐπὶ τῷ μεγέθει τῶν θείων δωρεῶν, ἧς τῷ ὀνόματι βαπτισθέντες ἐδικαιώθησαν, λαθόντες τῆς τῶν οὐρανίων καὶ αἰωνίων ἀγαθῶν μετουσίας τὴν ἐλπίδα. Ὃν γὰρ ἐθεάσατὸ ὁ προφήτης ἄνθραχα τοῖς ἀχαθάρτοις αὑτοῦ χείλεσι προσαγόμενον, εἰς χάθαρσιν ἀνομιῶν τε καὶ ἁμαρτιῶν, μήνυμα εἶχε τῆς Δεσποτιχῇς σαρχὸς χαβαριζούσης τὸ συνειδὸς τῶν ἐσθιόντων αὐτὴν ἀπὸ πάσης ἀσεδείας. Διὰ δὲ τῆς χατὰ τὸν προφήτην Ἶεζεχιὴλ ὁπτασίας τὰ μέλλοντα ἐδήλου συμδήσεσθαι τῷ Ναβουχοδονόσορ βασιλεῖ Βαδυλῶνος, ψυχαγωγίαν ὅὄντὰ τῶν ἐν τῇ αἰχμαλωσίᾳ ἐν Βαδυλῶνι ὄντων Ἰσραηλιτῶν. Ἐθεάσατο δὲ ὁ προφήτης τετραπρόσωπα ζῶα, ὁμοιώματα ἔχοντα ἀνθρώπου τε καὶ λέοντος, μόσχου τε καὶ ἀετοῦ. Λέγει δὲ καὶ ὁ προφήτης Δανιὴλ περὶ αὐτοῦ ὡς ἀετοῦ, καὶ αἱ τρίχες αὐτοῦ ὡς λέοντος, καὶ χόρτον ἐψώμισαν αὐτὸν ὡς τὸν μόσχον, καὶ καρδία ἀνθρώπου ἐδόθη αὐτῷ. Ἐχ ταύτης δὲ τῆς ὁπτασίας ψυχαγωγίαν τινὰ ἐντίθησι τοῖς Ἰσραηλίταις, τοῦ πρὸς τὴν κραταίαν τε καὶ ἰσχυρὰν σφόδρα τῶν Βαδυλωνέων δυναστείαν ἀποδλεψαμένους καὶ ἐν ἀπο- Ὑνύσει χαθεστῶτας τοῦ μὴ δύνασθαι ἔτι ἐχ τῆς τοιαύτῆς αἰχμαλωσίας τυχεῖν ἐλευθερίας. Ἵνα οὖν ἀπὸ ταύτης τῆς ἀπογνώσεως μεταστήσῃ τοὺς Ἰσραηλίτας ὁ θεὸς, καὶ παρασχευάσῃ αὐτοὺς πρὸς τὴν αὑτοῦ δυν»ιστείαν ἀποθλέπειν, δείχνυσι τῷ προφήτῃ ἡμέρου τε καὶ ἀνημέρου ζώου τὴν σύζευξιν, καὶ βαρυσώμου καὶ πετεινοῦ τὴν σύμπηξιν. Ἥμερον μὲν γὰρ ζῶον ὁ ἄνθρωπος, ἀνήμερον δὲ ὁ λέων " καὶ βαρύσωμον μὲν ζῶον ὁ μόσχος, πετεινὸν δὲ καὶ χοῦφον ζῶον ὁ ἀετός. Ἐν ἐχείνοις μὲν οὖν δηλοῖ τὴν τῆς βασιλείας ἐξ ἀνημβέρου εἰς ἡμερότητα μετάστασιν, ἐν τούτοις δὲ τῆς βαρύτητος τῆς δουλείας εἰς τὴν ἐλευθερίαν μεταδολήν. Ὑπόζυγος γὰρ ὁ μόσχος, ζυγοῦ δὲ ἐλεύθερος ὁ ἀετός. Δείχνυσι δὲ τῷ προφήτῃ καὶ τροχὸν ἐν τῷ τροχῷ, μηνύων δι᾽ αὐτῶν τὴν τῶν Ἰουδαίων ἀπαγωτὶν εἰς αἰχμαλωσίαν καὶ ἀπαγῳγὴν εἰς τὰ ἴδια. χέχρηται ὁ θεῖος ὁρισμὸς τῷ τοῦ ἀνθρώπου προσρίματι, ὅπερ ἐπὶ τῶν ἄλλων προφητῶν οὐκ ἐποίησε; Καὶ εἰ τὴν παγχόσμιον ἀνάστασιν ἐπὶ τῶν ξηρῶν ὀστέων ὁ αὐτὸς προφήτης τεθέαται, καὶ εἰ τῷ ὄντι ἀνέστησαν τὰ ὀστέα ἄνθρωποι γενόμενοι τέλειοι, χαθὼς ἡ τοῦ αὐτοῦ προφήτου διδάσχει βίδλος; ἈΠΟΚΡΙΣΙΣ. Ἐπειδὴ ἔμελλε διὰ τοῦ προφήτου Ἰεζεχιὴλ κατ᾽ ὀπτασίαν προγράφεσθαι τῶν νεχρῶν ἡ ἀνάστασις, μέλλουσα γίνεσθαι ἐπὶ πραγμάτων διὰ τοῦ Υἱοῦ τοῦ ἀνθρώπου χατὰ τὸ εἰρημένον. Ἔρχεται ἡμέρα, καὶ νῦν ἐστιν, ὅτε πάντες οἱ ἐν τοῖς μνημείοις ἀχούσονται τῆς φωγῆς τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ οἱ ἀκούσαντες ζήσονται. Διὰ τοῦτο χαλεῖται τῷ τοῦ ΥἹοῦ ἀνθρώπου ὀνόματι. … οἷς λέγει - Καὶ ἐλάλησε Κύριος πρὸς μὲ «λέγων" ἐστιν. Αὐτοὶ λέγουσι" Ξηρὰ γέγονε τὰ ὀστᾶ ἡμῶν, ἀπώλετο ἡ ἐλπὶς ἡμῶν" καὶ τὰ ἑξῆς. ἡλίῳ καὶ σελήνῃ προστάσσειν τὴν στάσιν, ἱ:,. θάνει τοῦ Ἰησοῦ τὸ ὑπὸ τῆς χτίσεως τῇ ὑπαχοῖ προστάγματος τιμώμενον οὕτως κἂὶ ὁ χιὴλ λαμδάνει τοῦ Υἱοῦ τοῦ ἀνθρώπου τὸ ἕν. καὶ διὰ τῆς ὀπτασίας ἐγείρει τοὺς νεχροὺς τῇ ὅλ. μει τοῦ προσρήματος. ἯΝν δὲ ἐπὶ τοῦ Ἰεζεχιΐὶ τὶ πάντα ὀπτασία, καὶ τὰ ὀστέα καὶ ἡ τούτων ἀνάστατ: Δείχνυσι δὲ τῷ προφήτῃ ταύτην τὴν ὀπτασίαν ὁ θὲς, προηγουμένως μὲν μηνύων δι᾽ αὐτῆς τὴν ἐσυμέπεη διὰ Χριστοῦ πάντων χοσμιχὴν ἀνάστασιν τὲν ἐχ κκρῶν" ἔπειτα δὲ διὰ τὴν ψυχαγωγίαν τῶν Ἰσρετὶτῶν τῶν ἀπογνόντων ἑαυτοὺς τῷ δεδουλῶσθα:, ὅἐλεύθεροι ἔσονται τῆς τῶν Βαδυλωνίων βασιλεῖ: Καθάπερ γὰρ τὰ νεχρὰ σώματα ἐν τοῖς μνημεῶς χείμενα, ἐλπίδα οὐχ ἔχοντα ἐγέρσεως, οὕτως ἐλογίσαντο εἶναι ἐν Βαδυλῶνι χωρὶς πάσης ἐλεῶ τῆς ἐπανόδου. Δηλοῖ δὲ τοῦτο ὁ αὐτὸς προφέττ: ἐν ΥἉὶὲ ἀνθρώπου, τὰ ὀστᾶ ταῦτα πᾶς οἶχος Ἰσρεὴ ### English translation (Claude) [Question.] If at the time of the flood it says that the animals were brought into the ark two by two and seven by seven — some say, unreasonably, not four and fourteen of the unclean and the clean, for some have said this, but others that two clean … only — which of the two, then, is truer? Answer. The one who said four and fourteen spoke more truly than the one who said two and seven. For it said “two by two” meaning two males and two females, and “seven by seven” meaning seven males and seven females; and the unclean were two by two. [44] Question. [If of the] living creatures Isaiah and Ezekiel saw a vision, was one and the same thing revealed to both, or was one thing shown to one and another to the other? And what was shown? Answer. Through the vision of the prophet Isaiah [was shown] the mystery of Christ, seated on the throne of glory, and by the eating of his holy flesh making purification of the sins of impious men, those in all the earth who glorify the holy Trinity, equal in honor, for the greatness of the divine gifts; in whose name they were baptized and justified, having received the hope of a share in heavenly and eternal goods. For the coal that the prophet saw brought to his unclean lips for the cleansing of iniquities and sins was an announcement of the Lord's flesh, which cleanses the conscience of those who eat it from all impiety. Through the vision of the prophet Ezekiel he showed what was going to happen to Nebuchadnezzar king of Babylon, as a consolation for the Israelites who were in captivity in Babylon. The prophet saw four-faced living creatures, having likenesses of a man and a lion, a calf and an eagle. And the prophet Daniel says about him: [his feathers] as an eagle's, and his hair as a lion's, and they fed him grass like the calf, and a man's heart was given him. From this vision he gives a consolation to the Israelites, who looked to the mighty and very strong dominion of the Babylonians and were in despair of ever obtaining freedom from such captivity. So that God might move the Israelites from this despair and prepare them to look to his own dominion, he shows the prophet the yoking together of a tame and a wild animal, and the joining of a heavy-bodied animal and a bird. For man is a tame animal, the lion a wild one; and the calf a heavy-bodied animal, the eagle a winged and light one. In the former he shows the change of the kingdom from wildness to tameness; in the latter the change from the heaviness of servitude to freedom. For the calf is under the yoke, but the eagle is free of the yoke. He also shows the prophet a wheel within a wheel, indicating by them the leading away of the Jews into captivity and their leading back to their own land. [45] Question. [Why in the case of Ezekiel] has the divine decree used the title “son of man,” which it did not do with the other prophets? And did the same prophet see the universal resurrection in the dry bones, and did the bones really rise and become complete men, as the book of the same prophet teaches? Answer. Because through the prophet Ezekiel the resurrection of the dead was to be prefigured in a vision, the resurrection that was to take place in fact through the Son of man, according to what was said: “The hour is coming, and now is, when all who are in the tombs will hear the voice of the Son of man, and those who hear will live”; for this reason he is called by the name of the Son of man. … in which he says: “And the Lord spoke to me, saying …” … “They say, Our bones have become dried up, our hope has perished,” and so on. [As Joshua, when he was about to] command the sun and the moon to stand still, receives the name of Jesus, which is honored by creation through obedience to his command, so also Ezekiel receives the name of the Son of man, and through the vision raises the dead by the power of the title. With Ezekiel everything was a vision, both the bones and their resurrection. God shows this vision to the prophet, first indicating through it the universal resurrection of all from the dead which is to take place through Christ; and then for the consolation of the Israelites who had despaired of themselves because they had been enslaved, [that] they will be free of the kingdom of the Babylonians. For as dead bodies lying in tombs have no hope of rising, so they reckoned themselves to be in Babylon without any hope of return. The same prophet shows this, [saying]: “Son of man, these bones are the whole house of Israel” … ### Scripture references - Gen 7:2–3: allusion, high confidence - Isa 6:1: allusion, high confidence - Isa 6:6–7: allusion, high confidence - Ezek 1:5–10: allusion, high confidence - Dan 4:33 (4:30 LXX): quotation, high confidence - Dan 4:16 (4:13 LXX): allusion, medium confidence - Ezek 1:16: allusion, high confidence - Ezek 2:1: allusion, high confidence - Ezek 37:1–14: allusion, high confidence - John 5:25: allusion, high confidence - John 5:28: quotation, high confidence - Ezek 37:11: quotation, high confidence - Josh 10:12–13: allusion, high confidence ### Translation notes - This ref holds three questions; their beginnings are partly lost (supplied in brackets). Migne's notes, references, and Latin are removed by logged corrections; lost words are marked “…”. The eucharistic reading of Isaiah's coal is translated as written. - This ref holds questions 43–45. ### Citation (SBL) Ps.-Justin, Quaest. orth. 43 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-43). ## Questions and Answers to the Orthodox 46 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-46 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing in creation is evil by nature; abstaining from or using the goods of life is praiseworthy when done rightly and blameworthy when not, and evil arises only from misuse by free choice. ### Greek text Εἰ χαλὰ τὰ τοῦ βίου πάν, διὰ τί οἱ τούτων ἀπεχόμενοι ἐν Γραφαῖς ἐπαινοῦνι:. καὶ οἱ ἀντεχόμενοι αὐτῶν διαδάλλοντα:ε; Εἰ δὲ ςτῶς τυγχάνει, διὰ τέ τὰ φαῦλα τῇ ἡμετέρᾳ ζωῇ συμταγ᾽ ἐζευχται, καὶ ταῦτα ἀγαθοῦ τοῦ Δημιουργοῦ τυγγό γοντος; ν ἌΠΟΚΡΙΣΙΣ. Οὐχ ἁπλῶς ἐπαινετὸν τὸ ἀπέχετθε: τῶν τοῦ βίου χαλῶν, οὔτε ἁπλῶς ψεχτὸν τὸ ἀντὶ χεσθαι αὐτῶν" ἀλλ᾽ ἑχάτερον πρέποντι λόγῳ γιγνμενον, καὶ τὸ ἀπέχεσθαι καὶ τὸ ἀντέχεσθαι αὐτῶν. ἔστιν ἐπαινετόν " ἐναντίως δὲ γιγνόμενον, ἀμφότερ. ἔστι ψεχτά. Ὅτι δὲ οὐδὲν φαῦλον χατ᾽ οὐσίαν ἐζευχται τῇ ἡμετέρᾳ ζωῇ, δηλοῖ ἡ θεία Γραφὴ, τῶν Καὶ οἷδεν ὁ Θεὸς πάντα ὅσα ἐποίησε, καὶ ἰδοὺ. καλὰ λίαν. Παρατρεψάντων δὲ ἡμῶν ἐχουσίως χαλὰ, φαῦλα ὑφίσταται. Οὐχ ἔστι γὰρ φαῦλον ἐν ὑγιεῖ, τῶν ἐν αὐτῷ καλῶν ἀνατρέπτων μενόντων, Ὥστε μηδὲν εἶναι φαῦλον παρὰ τὴν παρατροπὴν τῷ χαλοῦ. Οὐδὲν οὖν συμπαρέζευχται φαῦλον τῇ ἡμετέρξ, ζωῇ τὰ γὰρ φαῦλα χρήσει ἀλόγῳ εἰσὶ φαῦλα, χὶ οὐ φύσει" προαιρετὸν δὲ τὸ χεχρῆσθαι ἣ χαλῶς ἡ φαύλως. ### English translation (Claude) [Question.] If all the things of life are good, why are those who abstain from them praised in the Scriptures, and those who hold to them censured? But if [they are not], why are bad things yoked together with our life, and that when the Creator is good? Answer. Abstaining from the good things of life is not simply praiseworthy, nor is holding to them simply blameworthy; but each, abstaining from them and holding to them, is praiseworthy when done with fitting reason, and both are blameworthy when done in the contrary way. That nothing bad in its substance has been yoked to our life the divine Scripture shows, [saying]: “And God saw all that he had made, and behold, it was very good.” But when we voluntarily pervert good things, bad things come into being. For there is nothing bad in what is healthy, while the goods in it remain unperverted; so that nothing is bad apart from the perversion of the good. Nothing bad, then, has been yoked together with our life; for bad things are bad by irrational use and not by nature; and to use them well or badly is a matter of choice. ### Scripture references - Gen 1:31: quotation, high confidence - 1 Tim 4:4: echo, low confidence ### Citation (SBL) Ps.-Justin, Quaest. orth. 46 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-46). ## Questions and Answers to the Orthodox 47–49 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-47 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three questions: Scripture's addresses to heaven and earth are meant for their rational inhabitants; “Do not touch me” told Mary not to cling to Christ as before, since he was weaning the disciples from his bodily presence; and God made one pair of each kind and created Adam's garments of skin directly, not from slaughtered animals. ### Greek text Εἰ τοῖς στοιχείοις οὐ πρόδεστη … λαῷ διαμαρτύρεται, Ἡσαΐας δὲ χατηγορῶν τοῦ τ'- «οὔ λαοῦ, τούτοις ἀχούειν ἐγχελεύεται : ἌΠΟΚΡΙΣΙΣ. Τὰ λεγόμενα πρὸς τὸν οὐρανὸν χεὶ τὴν γῆν πρὸς τοὺς ἐν αὐτοῖς λέγεται λογιχοὺς, ὡς τὰ λεγόμενα πρὸς τὴν πόλιν πρὸς τοὺς πολίτας λέγεται" ὡς τὸ, Ἱερουσαὴμ, Ἱερουσαλὴμ, ἡ ἀκοχτεὶἐσταλμένους πρὸς αὐτήν. Οὐ γὰρ ἣ πόλις ἔχτεινε καὶ ἐλιθοδόλησεν, ἀλλὰ οἱ πολῖται. ἰρίαν μετὰ τὴν ἔγερσιν - Μή μου ἅπτου" οὔ- ᾿ γὰρ ἀναδέθηκα πρὸς τὸν Πατέρα μου. Ἐϊ μὲν ' πρὸ τῆς ἀναλήψεως οὐδενὶ ἐξῆν αὐτοῦ ἅπτεσθαι, ς μετὰ μικρὸν τοῖς μαθηταῖς καὶ τῷ Θωμᾷ ποιεῖν ἔτρεψε τοῦτο; εἰ δὲ ἐξῆν, πῶς ὃ ἔμελλε μετὰ μιἦν τοῖς πολλοῖς ἐπιτρέπειν. ἀπηγόρευσε τῇ Μαρίᾳ ὃ μιχροῦ; ἌΠΟΚΡΙΣΙΣ. Τὸ, Μή μου ἅπτου, εἴρηται πρὸς ν Μαρίαν ὑπὸ Σωτῆρος χατὰ τὴν ἔννοιαν τοῦ, Μὴ ι ἀχολούθει, ὥστε διὰ παντὸς συνεῖναί μοι χατὰ, πρὸ τοῦ σταυροῦ μου διαγωγήν. Ἐδούλετο γὰρ τὰ μικρὸν ἀπεθίζειν τοὺς μαθητὰς τῆς τοῦ σώμα-; αὐτοῦ θέας τε καὶ παρουσίας " διὸ οὔτε διαπαντὸς … ἅτο τοῖς μαθηταῖς ἐν ταῖς ἡμέραις ἐν αἷς διέτρι-, ἐπὶ τῆς γῆς μετὰ τὴν ἀνάστασιν, οὔτε πάντη ἴατον αὑτοῖς ἑαυτὸν χατέστησεν, ἀλλ᾽ ἐχ διαλεὶμτὸς ἀμφότερα ἐποιεῖτο, καὶ τὸ ὁρᾶσθαι αὐτοῖς, καὶ μὴ ὁρᾶσθαι. ρία τε καὶ χτήνη, ἄρσεν καὶ θῆλν, ἐν τῇ χοσμοιἱᾳ παρῆχθαι; Ἐπειδὴ τοῦτό τινες τῶν εὐσεδῶν ἤχασι πρὸς σύστασιν τοῦ μὴ ἐξ ἀλόγων δορᾶς τοὺς ῥματίνους χιτῶνας τοῖς πρώτοις ἀνθρώποις ὑπὸ ὅ θεοῦ δίδοσθαι. ἌΠΟΚΡΙΣΙΣ, Εἰ ἐν ἑχάστῳ γένει ἐστί τινα γενχη, καὶ τὰ μὲν γενάρχη ἐστὶν ἔργα Θεοῦ, τὰ δὲ τὸ τὰ γενάρχη εἰσὶν ἔργα φύσεως διὰ σπορᾶς καὶ νέσεως ὑφεστῶτα, δηλονότι ἑχάστου γένους πλὴν ν ς μιᾶς ξυγῆς ἀῤῥενοθήλεος οὐκ ἐποίησεν ὁ Θεός. τῶνας δὲ δερματίνους ἐποίησεν ὁ Θεὸς οὐχ ἀνθρωνως, ἀλλὰ δημιουργιχῶς. Οὐ γὰρ ζῶα σφάξας, καὶ ὕτων τὰ δέρματα συῤῥάψας, χιτῶνας ἐποίησεν, λ' αὐτοὺς τοὺς χιτῶνας ἐδημιούργησε τοὺς δερμανους. ᾿Αλλ᾽ ἴσως ἐρεῖ τις, ὅτι Εἰ ἐδημιούργησεν ὁ ιὸς τοὺς δερματίνους χιτῶνας μετὰ τὰς ἑπτὰ ἡμέρας )ὶς δημιουργίας, πῶς λέγει ἡ θεία Γραφὴ, ὅτι χατέἴυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑδδόμῃ ἀπὸ πάντων. ἦν ἔργων ὧν ἤρξατο ποιεῖν; Κατέπαυσε τὴν ποίην, τουτέστι τοῦ ποιεῖν τὰ μὴ ὄντα " τὰ δὲ δέρματα νῦν ποιεῖ, οὐ νῦν ἄρχεται ποιεῖν, ἀλλ᾽ ἐν τῇ ποιήἡ τῶν ζώων καὶ τὰ δέρματα αὐτῶν ἐγίνοντο πάλαι. ατὰ ταῦτα δὲ καὶ τὸ, Ἔπιασεν ἔτι Κύριος ὁ Θεὸς ἢ πὸ τῆς γῆς πάντα τὰ κτήνη, καὶ τὰ θηρία τῆς ἧς" καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδὰμ, καὶ τὰ ἰῆς" τὸ γὰρ ἔτε τὴν δευτέραν σημαίνει τούτων γέἰσιν. ### English translation (Claude) [Question.] If hearing does not belong to the elements, [how does Moses call heaven and earth to witness against the] people, and Isaiah, accusing the same people, command them to hear? Answer. What is said to heaven and earth is said to the rational beings in them, as what is said to a city is said to its citizens; as in “Jerusalem, Jerusalem, who kills [the prophets and stones] those sent to her.” For it was not the city that killed and stoned, but the citizens. [48] Question. [Why did the Lord say to] Mary after the resurrection, “Do not touch me, for I have not yet ascended to my Father”? If before the ascension no one was permitted to touch him, how a little later did he allow the disciples and Thomas to do this? But if it was permitted, how did he forbid to Mary a little before what he was about to allow to many a little later? Answer. “Do not touch me” was said to Mary by the Savior in the sense of “Do not follow me so as to be always with me, as in my way of life before my cross.” For he wished to wean the disciples little by little from the sight and presence of his body; therefore in the days he spent on earth after the resurrection he neither … to the disciples continually, nor made himself wholly invisible to them, but did both at intervals, being seen by them and not being seen. [49] Question. [Were wild] beasts and cattle, male and female, brought forth in the making of the world? For some of the pious have said this, to establish that the garments of skin were not given to the first men by God from the hide of irrational animals. Answer. If in each kind there are some first parents, and the first parents are works of God, while those after the first parents are works of nature, existing through sowing and generation, then clearly God made no more than one pair, male and female, of each kind. And God made the garments of skin not in human fashion but by creation. For he did not slaughter animals and sew their skins together to make garments, but he created the garments of skin themselves. But perhaps someone will say: if God created the garments of skin after the seven days of creation, how does the divine Scripture say that God rested on the seventh day from all his works which he began to make? He rested from making, that is, from making the things that are not; the skins he now makes he does not now begin to make, but in the making of the animals their skins also came to be long ago. In the same way too: “And the Lord God formed further from the earth all the cattle and the beasts of the field, and brought them to Adam,” and so on; for “further” signifies their second creation. ### Scripture references - Deut 32:1: allusion, high confidence - Isa 1:2: allusion, high confidence - Matt 23:37: quotation, high confidence - John 20:17: quotation, high confidence - John 20:27: allusion, high confidence - Luke 24:39: allusion, medium confidence - Gen 3:21: allusion, high confidence - Gen 2:2: quotation, high confidence - Gen 2:19: quotation, high confidence ### Translation notes - This ref holds three questions; their openings are partly lost (supplied in brackets by sense). Migne's references, Latin, and a long note on a variant reading (a scholion asking whether the Mary of the question is the Lord's mother or Mary Magdalene) are removed by logged corrections. - This ref holds questions 47–49. - The heading of question 49 is lost in the scan; it is numbered by its place. ### Citation (SBL) Ps.-Justin, Quaest. orth. 47 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/25/#p-47). ## Questions and Answers to the Orthodox 50 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-50 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The answer explains Alleluia as “praise with song the One who is”; the explanation of Hosanna is lost. ### Greek text Ἐπειδὴ πάλαι μὲν οἱ παῖδες, νῦν δὲ ἡμεῖς ὑμνοῦντες τῇ Ὡσαγγὰ φωνῇ, καὶ τῇ τοῦ ἈΛλληλούτα κεχρήμεθα, τίς ἐστιν ἡ τούτων ἐρμτινεία;. ἌΠΟΚΡΙΣΙΣ. Ἑρμηνεία ἐστὶ τοῦ μὲν τὸ Ὑμγήσατε μετὰ μέλους τὸ ὄν" τοῦ δὲ Ὡσαννὲ, ### English translation (Claude) [Question.] Since of old the children, and now we, when singing hymns use the word Hosanna and the word Alleluia, what is their interpretation? Answer. The interpretation of the one is, “Praise with song the One who is”; and of Hosanna, … ### Scripture references - Matt 21:9: allusion, high confidence - Matt 21:15: allusion, high confidence - Rev 19:1: allusion, medium confidence ### Translation notes - The ref breaks off. ### Citation (SBL) Ps.-Justin, Quaest. orth. 50 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-50). ## Questions and Answers to the Orthodox 51 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-51 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's rewarding and punishing according to desert does not imply change in him, since his justice is always the same. ### Greek text ΕΣ ἄτρεπτον τὸ Θεῖον, πῶς ἀμφοτέροις τῆς ἑχατέρων πράξεως πολλάχις ἀξίας ἀπέδωχεν; ἌΠΟΚΡΙΣΙΣ. Μένων ὁ θεὸς ἐν τῇ οἰχείᾳ αἰσθήσει τε καὶ διχαιοσύνῃ ἀτρέπτως, ἐχάστῳ τὰ χατ᾽ ἀξίαν ἀποδίδωσιν" οὐ μὴν χατὰ παρατροπὴν τοῦτο ποιεῖ εὑρὼν, ἀλλ᾽ ἀεὶ ἐσχηχὼς, ἔχει τὸ ἐν τούτοις ἄτρεκαὶ τοὺς ὑπὸ ἀναισθησίας χατεχομένους ἣ ἀδιχίας, ἅπερ ἐστὶ τὰ ἀλλότρια. ### English translation (Claude) [Question.] If the Divine is unchangeable, how has he often rendered to both [the righteous and the wicked] what the deeds of each deserved? Answer. God, remaining unchangeably in his own perception and justice, renders to each according to desert; not doing this by finding it through a change, but having it always, he has unchangeableness in these things … and those held by insensibility or injustice, which are foreign [to him]. ### Translation notes - The end of the answer is garbled in the scan. ### Citation (SBL) Ps.-Justin, Quaest. orth. 51 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-51). ## Questions and Answers to the Orthodox 52 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-52 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Saul killed the mediums not from piety but to protect his throne from David; the apparition at Endor was a demon in Samuel's form, though God allowed the prophecy to be true, as he sent a lying spirit to Ahab. ### Greek text Εἰ εὐσεδεῖ ζήλῳ χινούμενος ὁ Σαοὺλ τὰς ἐγγαστριμύθους ἀνεῖλε, διὰ τέ συνηλάθη, ὥστε παρὰ ἐγγαστριμύθου ζητῆσαι πρόῤῥγησιν; καὶ εἰ τῷ ὄντι ἐχείνη τὸν Σαμουὴλ ἀνήγαγεν, ἐπειδὴ τοῦτό φησιν ἡ Γραφή; καὶ ὅτι ἀληθεύει μὲν αὗττ,, τὸ ὃὲ πρᾶγμα ἀσεθὲς, δῆλον. ἌΠΟΚΡΙΣΙΣ. Ὁ ζήλῳ θείῳ ποιῶν τι, οὗτος οὐ θεομαχεῖ ὑπόνοιαν δὲ ὁ Σαοὺλ ἐσχηχὼς εἰς τὸν Θὶδ, ὡς εἰς αὐτὸν μετέθηχεν ὁ Θεὸς τὴν αὐτοῦ λείαν, παντελῶς ἐμηχανᾶτο ἀναιρεῖν τὸν Δαδὶδ, ἴνα εἰς ἔργον ᾿μὴ ἐχδῇ ἐπ᾽ αὐτὸν ἡ θεία ψῆφος. ᾿Ανεῶε δὲ τὰς ἐγγαστριμύθους, τούτῳ προσδοχήσας διαλλάξαι τὸν τῆς βασιλείας οἰχείαν ψῆφον, οὐ τὴν ἀσέδειαν τῶν ἐγγαστριμύθων μισῶν, ἀλλὰ τὴν βασιλείαν φιλῶν. Καὶ ἐπειδὴ οὐ προσεδέξατο ὁ Θεὸς τὸν σχοπὸν αὐτοῦ, διὰ τοῦτο αὑτὸν ἐγχατέλιπεν ἐπιδεηθῆναι ὧν οὐχ ἀγαθῷ σχοπῷ ἐποιήσατο τὴν ἀναίρεσιν. Τὰ δὲ ἄλλα πάντα ὑπὸ τῆς ἐγγαστριμύθου γεγονότα χατὰ τὶν ἐνέργειαν τοῦ δαίμονος τοῦ τὰς ὄψεις φαντάσαντος τῶν ὁρώντων τὸν οὐκ ὄντα Σαμουήλ. Ἡ δὲ ἀλήθει: πὧν ῥημάτων γέγονεν ἐχ τοῦ Θεοῦ τοῦ δεδωχότος τῷ δαίμονι ἐν σχήματι τοῦ Σαμουὴλ ὀφθῆναι τῇ ἐγγαστριμύθῳ, καὶ δεῖξαι τοῦ μέλλοντος τὴν δήλωσιν. Καὶ ἐπειδὴ τοῦ Σαμουὴλ οὐχ ἤχουσεν ὁ Σαοὺλ τοῦ εἰρή" χότος αὐτῷ τῆς βασιλείας τὴν ἀφαίρεσιν, ἀλλὰ καὶ μετὰ τὴν θείαν ψῆφον ἀποδοχιμάσασαν αὐτὸν τῆς βασιλείας, ἔτι ἀντεποιεῖτο τῆς. βασιλείας, δι᾽ ἀὐτῶν ἀνάξιον αὐτὸν ἔχρινεν ὁ Θεὸς τοῦ διὰ τῶν ἀναχειμένων αὐτῷ προμηνῦσαι αὐτῷ τὰ ἐσόμενα, χαθάπερ πεποίηχε καὶ ἐπὶ τὸν ᾿Αχαὰδ βασιλέα τοῦ Ἰσραὴλ, τὸν ἀπιστήσαντα τοῖς τῆς ἀληθείας προφήταις, καὶ Ἐμψεν αὐτῷ πνεῦμα ψευδὲς, καθώς φησιν ἡ βίδλος ᾽ν Βασιλειῶν - καὶ πιστεύσας ὁ ᾿Αχαὰδ γαὶ πλανηθεὶς, ἀπῆλθεν εἰς τὴν ἔρημον, καὶ ζῶν οὐκ ἀνέ- ### English translation (Claude) [Question.] If Saul, moved by pious zeal, destroyed the mediums, why was he driven to seek a prediction from a medium? And did she really bring up Samuel, since Scripture says this? And that she spoke the truth, though the act was impious, is clear. Answer. One who does something with divine zeal does not fight against God. But Saul, suspecting David, that God had transferred his kingdom to him, contrived by every means to kill David, so that the divine sentence against himself might not come to fulfillment. He destroyed the mediums expecting by this to change [God's] own sentence about the kingdom, not hating the impiety of the mediums but loving the kingdom. And since God did not accept his aim, for this reason he left him to need those whom he had destroyed with no good aim. All the other things done by the medium [took place] by the activity of the demon, who deluded the sight of the onlookers [to see] Samuel, who was not there. But the truth of the words came from God, who granted the demon to appear to the medium in the form of Samuel and to make known the future. And since Saul did not listen to Samuel, who had told him of the taking away of the kingdom, but even after the divine sentence that rejected him from the kingdom still laid claim to the kingdom, for these reasons God judged him unworthy to have the future announced to him through those dedicated to God, as he did also with Ahab king of Israel, who disbelieved the prophets of the truth; and he sent him a lying spirit, as the book of Kingdoms says; and Ahab, believing and being deceived, went out into the desert and did not return alive … ### Scripture references - 1 Sam 28:3: allusion, high confidence - 1 Sam 28:7–19: allusion, high confidence - 1 Sam 15:28: allusion, high confidence - 1 Sam 18:8–11: allusion, medium confidence - 1 Kgs 22:22–23: allusion, high confidence - 1 Kgs 22:35: allusion, medium confidence ### Translation notes - The view that the apparition at Endor was a demon, not Samuel, is translated as written. “Into the desert” is printed (Ahab went out to battle at Ramoth-gilead, 1 Kgs 22). The ref breaks off. ### Citation (SBL) Ps.-Justin, Quaest. orth. 52 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-52). ## Questions and Answers to the Orthodox 53–54 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-53 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The risen keep their sexual organs as a reminder of how God's wisdom preserved the race through birth; and Moses' warnings were set to song because melody shapes the soul's disposition to the words. ### Greek text ΕἸ ἄρσεν καὶ θῆλυ ἕνεχεν τῆς ιἰδοποιίας ἐχτίσθη, τῆς ἀναστάσεως γινομένης, ἄρα ίστανται οἱ ἄνθρωποι τὴν τῶν παιδοποιῶν μορίων ἀφορὰν ἔχοντες; καὶ εἰ τοῦτο, πῶς οὐχ ἔστι περιτν τὸ μέλη ἐπάγεσθαι ἄπραχτα; ἌΠΟΚΡΙΣΙΣ. Εἰ καὶ πρὸς παιδοποιίαν οὐχ ἔστι ῆσιμα τὰ γεννητιχὰ μόρια μετὰ τὴν ἀνάστασιν, λὰ πρὸς ἀνάμνησιν τοῦ διὰ τῶν τοιούτων μορίων ληφέναι τοὺς ἀνθρώπους τὴν γένεσίν τε καὶ τὴν ἰξησιν, καὶ τὴν διαμονὴν, ἐστὶ χρήσιμα. …μεθα γὰρ δι᾽ αὐτῶν εἰς ἔννοιαν τῆς τηλιχαύτης …ριστοῦ σοφίας, τῆς ταῦτα... τοῦ θανάτου αὖινομένης, φυλαχῆς, τοῦ γένους ἡμῶν ἐν ἀθανασίᾳ Ἰ διαδοχῇ τῶν τιχτομένων. ιν ταύτην ἐπάγεσθαι τῷ λαῷ τιμωρίαν ὁ Μωυσῆς ροεφήτευσε, διὰ τί μετ᾽ ᾧδῆς αὐτὰ ἔλεγε, χαύνωσιν ἄλλον ἧπερ ὠφέλειαν εἰδότων τῶν ἀσμάτων τοῖς ἌΠΟΚΡΙΣΙΣ. Κατὰ τὰ ἐν ταῖς ᾧδαῖς ἐμφερόμενα ἡγήματα, ἁρμοδίως οἱ ῥυθμοὶ τῶν μελῶν ἐγίνοντο, οντες τὰς ψυχὰς εἰς τὴν πρέπουσαν τοῖς ἀδομένοις ἴρεσιν- ἣ γὰρ γοερῶς. ### English translation (Claude) [Question.] If male and female were created for the sake of procreation, when the resurrection takes place do men rise having the distinction of the procreative parts? And if so, how is it not superfluous to bring along members that have no use? Answer. Even if the generative parts are not useful for procreation after the resurrection, yet they are useful as a reminder that through such parts men received their generation, growth, and continuance. For we are led by them to think of the great wisdom of Christ, which [devised] … the guarding of our race against death in immortality through the succession of those who are born. [54] Question. [If Moses] prophesied that this punishment would be brought on the people, why did he say these things in song, when songs are known to bring relaxation rather than profit to [the hearers]? Answer. The rhythms of the melodies were made fittingly according to the narratives contained in the songs, bringing the souls into the disposition that befits what is sung; for either mournfully … ### Scripture references - Gen 1:27–28: allusion, high confidence - Matt 22:30: echo, low confidence - Deut 31:19: allusion, medium confidence - Deut 32:1: allusion, medium confidence ### Translation notes - The ref holds two questions; the second's beginning and the end of its answer are lost. Migne's Latin and a column letter are removed. - This ref holds questions 53–54. ### Citation (SBL) Ps.-Justin, Quaest. orth. 53 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-53). ## Questions and Answers to the Orthodox 55 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-55 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A fragment mentioning remedies for bodily diseases and King Solomon; the rest is lost. ### Greek text Τῶν ἐναντίων ἡ τοῦ τοιούτου. ἐρῶν ἰαματιχὰ τῶν σωματιχῶν νοσημάτων, καὶ πὸ Σολομῶνος τοῦ βασιλέως μὲν, οὐδεὶς δὲ τῶν τὴν. ### English translation (Claude) [Question.] … of contraries the … of such … , healing of bodily diseases, and by Solomon the king, but none of the … ### Scripture references - 1 Kgs 4:33: allusion, low confidence ### Translation notes - Only these words survive in the scan; perhaps the question concerns books of healings ascribed to Solomon. ### Citation (SBL) Ps.-Justin, Quaest. orth. 55 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-55). ## Questions and Answers to the Orthodox 56 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-56 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Infants who die baptized receive the goods of baptism through the faith of those who brought them; unbaptized infants do not. ### Greek text Εἰ τὰ τελευτῶντα βρέφη ἕπαι- Ὧν ἢ μέμψιν οὐχ ἔχουσιν ἐξ ἔργων, τίς ἡ διαφορὰ ἐν ἢ ἀναστάσει τῶν ὑπὸ ἄλλων μὲν βαπτισθέντων καὶ κληδὲν πραξάντων, καὶ τῶν μὴ βαπτισθέντων, καὶ ἌΠΟΚΡΙΣΙΣ. Αὕτη ἐστὶν ἡ διαφορὰ τῶν βαπτιτϑέντων πρὸς τὰ μὴ βαπτισθέντα, τοῦ τυχεῖν μὲν τὰ ῥαπτισθέντα τῶν διὰ τοῦ βαπτίσματος ἀγαθῶν, τὰ ἢὲ μὴ βαπτισθέντα, μὴ τυχεῖν " ἀξιοῦνται δὲ τῶν διὰ τοῦ βαπτίσματος ἀγαθῶν, τῇ πίστει τῶν προσφερόνἴων αὐτὰ τῷ βαπτίσματι. ### English translation (Claude) [Question.] If infants who die have neither praise nor blame from works, what is the difference in the resurrection between those baptized by others, who have done nothing, and those not baptized, [who have done nothing either]? Answer. This is the difference between the baptized and the unbaptized: the baptized obtain the goods that come through baptism, and the unbaptized do not obtain them; and the baptized are counted worthy of the goods that come through baptism by the faith of those who bring them to baptism. ### Translation notes - The teaching on infant baptism is translated as written. Migne's note and Latin at the end are removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 56 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-56). ## Questions and Answers to the Orthodox 57 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-57 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's many heavens do not contradict Moses: there are two heavens in substance, the first heaven and the firmament, but the regions of the air are also called heavens. ### Greek text Εἰ δύο ἡμῖν ὁ Μωῦσής οὐρανῶν ἐξέθετο τὴν γένεσιν, πῶς πλειόνων διδάσχει ἡμᾶς ἁ Γραφὴ ὕπαρξιν; Ποτὲ μὲν λέγουσα’ Οἱ οὐρανοὶ τῶν οὐρανῶν" ποτὲ δέ" ᾿Αγεφχθησαν αὑτῷ οἱ οὐρανοί" καί' Θεωρῶ τοὺς οὐρανοὺς ἀνγεῳγμένους" καί" Ἣρπάγη ἕως τρίτου οὐρανοῦ" καὶ οὐκ εἶπεν" Ἕως τοῦ τρίτου μέρους τοῦ οὐρανοῦ, ἀλλ᾽ ἀπολύτως" Ἕως τρίτου οὐρανοῦ " καὶ πολλὰ δὲ τούτοις εὑρήσεις ἐν τῇ Γραφῇ παραπλήσια. Πῶς οὖν οὐ τἀναντία ἕαυτοῖς λέγουσι, κατ᾿ ἀμφότερα δ᾽ ὅμως ἀληθεύουσιν; ἌΠΟΚΡΙΣΙΣ. Ὁ Μωῦσῇς μὲν εἶπεν αὑτοὺς οὐρανοὺς, ἀριθμῷ δὲ οὐ δέδωχεν, οὔτε ἕνα, οὔτε δύο, οὔτε πλείονας. Ἔμελλε δὲ ἡ θεία Γραφὴ τὰ διαστήματα ἐν τῷ μέρει ὑπερχείμενα οὐρανοὺς ὀνομάζειν, ὡς" Τὰ πετεινὰ τοῦ οὐρανοῦ, καί" ᾿Αετὸς ἐξ οὑραγοῦ, καί: Τὰ ἄστρα τοῦ οὐρανοῦ. Ἔχ τῖς ἀχολουθίας οὖν τῶν χειμένων φωνῶν νοοῦμεν οὐρανοὺς χατ᾽ οὐσίαν μὲν δύο, κατὰ διαστήματα δὲ πλείονας " οὕτω δὲ νοουμένων τῶν οὐρανῶν, οὐδεμία ἕναν- ### English translation (Claude) [Question.] If Moses set out for us the creation of two heavens, how does Scripture teach us that there are more? At one time it says, “The heavens of the heavens”; at another, “The heavens were opened to him”; and, “I see the heavens opened”; and, “He was caught up to the third heaven” — and it did not say, “to the third part of heaven,” but absolutely, “to the third heaven”; and you will find many things like these in Scripture. How then do they not say things contrary to one another, and yet speak truly in both? Answer. Moses said “heavens,” but did not give a number, neither one nor two nor more. But the divine Scripture was going to name the spaces lying above in part “heavens,” as in “the birds of heaven,” “an eagle from heaven,” and “the stars of heaven.” From the sequence of the words used, then, we understand that the heavens are two in substance, but more in respect of spaces; and when the heavens are understood in this way, there is no contra[diction] … ### Scripture references - Gen 1:1: allusion, high confidence - Gen 1:8: allusion, high confidence - Ps 148:4: quotation, high confidence - Matt 3:16: quotation, high confidence - Acts 7:56: quotation, high confidence - 2 Cor 12:2: quotation, high confidence - Gen 1:26: allusion, low confidence - Gen 15:5: allusion, low confidence ### Translation notes - The ref breaks off. ### Citation (SBL) Ps.-Justin, Quaest. orth. 57 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-57). ## Questions and Answers to the Orthodox 58–59 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-58 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's foreknowledge did not cause Judas' betrayal, for foreknowledge follows what will happen rather than causing it; and the setting of the stars is explained by the horizon, as with ships at sea, without making the heaven a sphere. ### Greek text Εἰ τὸ προσάπτειν τῷ Χριστῷ ἄγνοιαν ἐστὶν ἀσεθὲς, δῆλον ὅτι πάντων ἔχει τελείαν τὴν πρόγνωσιν. Πῶς οὖν οὐχ ἔστιν αἴτιος τῆς τοῦ Ἰούδα προδοσίας, καὶ τῆς τοῦ Πέτρου ἐνωμότου ἀρνήσεως, ὁ ταῦτα μὲν προγνοὺς, μὴ χωλύσας δέ; καὶ περὶ τῆς τοῦ διαδόλου, καὶ τοῦ πρωτοπλάστου ἀπὸ τοῦ Θεοῦ ἐχπτώσεως, ὁ αὐτὸς λόγος ἁρμόσειεν..-. ἌΠΟΚΡΙΣΙΣ. Εἰ ἔδει τὸν Χριστὸν δι᾽ ἑνὸς τῶν αὐτῷ μαθητῶν παραδοθῆναι, ἵνα ἡ Γραφὴ πληρωθῇ, δηλον- … φῆς, καὶ οὐ τῆς προδοσίας τοῦ Ἰούδα. Ταύτης γὰρ αὖτὸς ὁ Ἰούδας ἦν αἴτιος" ἣν μέλλουσαν ὁΘεὸς προειδὼς, προεῖπε διὰ τῆς Γραφῆς" καὶ οὐχ ἔστιν ἡ πρόγνωσις αἱτία τοῦ μέλλοντος ἔσεσθαι, ἀλλὰ τὸ μέλλον ἔσεσθαι, αἷτον τῆς προγνώσεως. Οὐ γὰρ τῇ προγνώσει ἕπεται τὸ μέλλον, ἀλλὰ τῷ μέλλοντι ἡ πρόγνωσις " καὶ οὐδαμῶς ὁ προγινώσχων αἴτιός ἐστι τοῦ μέλλοντος ἔσεσθαι. “Ἴστε οὐχὶ ὁ Χριστὸς αἴτιός ἔστι τῆς προδοσίας, ἀλλ᾽ ἡ προ δοσία αἰτία τῆς τοῦ Κυρίου προγνώσεως. Καὶ ἐπὶ τοῦ διαθόλου καὶ τοῦ πρωτοπλάστου ὁ αὐτὸς λόγος. πτεταῖ, πῶς οὐ σφαῖρα ὁ οὐρανὸς ἀποδείκνυται; Ὁ γὰρ ἀπὸ φιλοσόφων θεῖος ἀνὴρ εἶπε.... -, οὗ Ὁ σώματι. Οὗτος οὖν ὃς ἐπίχειται τῇ γῇ" καὶ ὁ μὲν, διὰ τὸ χοῦφον ἀνωφερής " ἡ δὲ, διὰ τὸ βαρὺ ἐστὶ χατωφερής. Διὸ διὰ τὴν ἀνθολχὴν ὑπὸ ἄλλων συνέχονται. ΕἸ δὲ τοῦτο ἀληθὲς, ὅλου τοῦ οὐρανίου χύ… ρᾶς, καὶ φαίνειν ἀεὶ, πῶς οὖν ἀποχρύπτονται; ἍἊἈΠΌΚΡΙΣΙΣ. Εἰ ὁμολογουμένως πολλᾷ ἐστιν ἔτερα τὰ ἐν τῷ αὐτῷ καὶ ἴσῳ ἐπιπέδῳ ὄντα, καὶ διὰ τὸ μῆχος τοῦ διαστήματος χεχρυμμένα ὄντα τῆς ὄψεως, οἷον τὰ πλοῖα τὰ ἐν τῇ θαλάσσῃ ὑπὸ ἀλλήλων μὴ ὁρώμενα, τοῦ πλάτους τῇ τῶν ὑδάτων ἐπιφανείᾳ πέεριφρίζοντο; τὴν ὄψιν περαιτέρω μὴ ἀποτείνεσθαι τοῦ ὁρίζοντος, τί θαυμαστὸν εἰ καὶ ἐπὶ τῶν φωστήρων γίνεται ἡ ἐπίχρυψις διὰ τὴν αὐτὴν αἰτίαν; Ἦ δὲ διὰ πὴν ἀνθολχὴν οὐρανοῦ καὶ γῆς, ἴστασθαι τὸν οὐρανὸν καὶ τὴν γῆν, ἐπὶ μὲν τοῦ πρώτου οὐρανοῦ καὶ τῆς γῆς ἔστι τοῦτο εἰχάσαι, διὰ τὸ ἅμα γεγενῆσθαι αὐτά. Ἐπὶδὲ τοῦ στερεώματος καὶ τῆς γῆς οὐχέτι δυνατὸν τοῦπονοηθῆναι. Ἴστατο γὰρ ἡ γῆ πρὸ τοῦ στερεώματος τὴν ἅπασαν βαστάζουσα ὑγρὰν οὐσίαν χωρὶς ἀνθολχῆς τοῦ «τερεώματος" ὕστερον γὰρ τῆς γῆς γέγονε τὸ στερέωμα. ### English translation (Claude) [Question.] If to attribute ignorance to Christ is impious, clearly he has perfect foreknowledge of all things. How then is he not the cause of the betrayal by Judas and of the sworn denial by Peter, he who foreknew these things and did not prevent them? And the same argument would fit the fall of the devil and of the first-formed man from God. Answer. If Christ had to be betrayed by one of his disciples, that the Scripture might be fulfilled, clearly … of the Scripture, and not of the betrayal by Judas. For of this Judas himself was the cause; and God, foreseeing it as future, foretold it through Scripture. And foreknowledge is not the cause of what will be, but what will be is the cause of the foreknowledge. For what is future does not follow foreknowledge, but foreknowledge follows what is future; and in no way is the one who foreknows the cause of what will be. So Christ is not the cause of the betrayal, but the betrayal is the cause of the Lord's foreknowledge. And the same argument holds for the devil and the first-formed man. [59] Question. [If the luminaries are] hidden …, how is the heaven not shown to be a sphere? For the divine man among the philosophers said: “… by body. This, then, which lies upon the earth; and the one, because it is light, moves upward, and the other, because it is heavy, moves downward. Therefore, because of their counterpull, they are held together by one another.” If this is true, of the whole heavenly vault … to shine always, how then are they hidden? Answer. If, admittedly, many things that are on one and the same level plane are hidden from sight because of the length of the distance — as ships at sea are not seen by one another, since the breadth of the surface of the waters bounds the sight so that it does not reach beyond the horizon — what wonder if the hiding of the luminaries also happens for the same reason? As for heaven and earth standing because of the counterpull of heaven and earth, this can be conjectured of the first heaven and the earth, because they came into being together; but of the firmament and the earth it is no longer possible to suppose it. For the earth stood before the firmament, bearing all the moist substance without any counterpull of the firmament; for the firmament came into being after the earth. ### Scripture references - John 13:18: allusion, high confidence - Matt 26:34: allusion, high confidence - Matt 26:72: allusion, high confidence - Ps 41:9 (40:10 LXX): allusion, medium confidence - Gen 1:6–8: allusion, medium confidence ### Translation notes - The ref holds two questions; the second's opening and the quotation from “the divine man among the philosophers” (unidentified) are garbled. Migne's notes on variant readings and Latin are removed by logged corrections; lost words are marked “…”. - This ref holds questions 58–59. ### Citation (SBL) Ps.-Justin, Quaest. orth. 58 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-58). ## Questions and Answers to the Orthodox 60–61 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-60 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The dead will rise in their own recognizable forms, to show God's knowledge, to prove that the same persons rise, and so that judgment may be just; the story of Lazarus and the rich man teaches that no benefit can be gained after death; and God alone has immortality by his own essence. ### Greek text Εἰ διαφορὰ κατὰ τὰς μορφὰς χρὴσιμος ἡμῖν ὑπάρχει ἐνταῦθα διὰ τὰς τοῦ σώματος χρείας, καὶ τὰ ἐπιτηδεύματα, καὶ τὰ συναλλάγματα, Ἀἀνενδεοῦς ἐν τῇ ἀναστάσει ἀνισταμένου τοῦ σώματος, εἰ μὲν τῇ αὐτῇ τῶν μορφῶν διαφορᾷ ἀνιστάμεθα, πῶς οὐχ εὔχρηστος αὕτη; εἰ δὲ ἐν ὁμοιώματι τῷ αὐτῷ, τίς ἡ τούτου ἀπόδειξις; Πῶς δὲ καὶ ἡ τοῦ λαξάροῃ καὶ τοῦ πλουσίου παραδολὴ, τῶν μορφῶν οὐ δείχνυσι τὸ διάφορον; Πάντως γὰρ ἐκ ταύτης δῇλον. Εἰ δὲ λέγοιέν τινες ὡς γνῶσίς τις ἐδόθη αὐτῷ πρὸς τὴν τοῦ Λαζάρου καὶ τοῦ ᾿Αδραὰμ. ἐπίγνωσιν, πόθεν τοῦτο παραστήσουσι καὶ ἐπὶ τοῦ Κυρίου, ἡνίχα σώματα τῶν ἁγίων τῶν χεχοιμημένων ἀνέστη, καὶ ἐνεφανίσθησαν πολλοῖς; Πάντως τῇ ἰδίᾳ μορφῇ τοῖς ἌΠΟΚΡΙΣΙΣ. Πολλαὶ μέν εἰσιν αἱ αἰτίαι δι' ἃς χρὴ τοὺς ἀνισταμένους ἐν τῇ οἰχείᾳ ἀνίστασθαι μορφῇ. Πρῶτον μὲν, πρὸς τὴν ἔνδειξιν τῆς μεγάλης τε καὶ θείας γνώσεως τοῦ Θεοῦ, τοῦ δύνασθαι ἐν τοσούτῳ ἀναριθμήτῳ πλήθει τῶν ἀνισταμένων, ἑχάστῳ ἀποσωθῆναι τὴν οἰχείαν μορφήν. Ἔπειτα δὲ, ἵνα μὴ νομισθῇ δημιουργῶν καινοὺς ἀνθρώπους, καὶ μὴ τοὺς τεθγηχότας ἀνιστῶν, διὰ τοῦτο ἔχαστον τῶν ἀνισταμένων τὴν οἰχείαν ἔχειν μορφήν. ᾿Αγνοουμένων γὰρ τῶν μορφῶν τοῦ τε ἀδιχήσαντος καὶ τοῦ ἀδιχηθέντος, ἀπόλλυται τῆς χρίσεως τὸ δίκαιον. Ἔτι δὲ, εἰ λυθεισῶν τῶν χρειῶν δι᾽ ἃς ἀναγκαία γέγονε τῶν βηρφῶν ἡ διαφορὰ, περιττὴ καὶ ἄχρηστος εὑρίσχεται αὕτη, περιττὴ καὶ ἄχρηστός ἔστι καὶ τῶν ὀνομασιῶν ἡ διαφορά. Πῶς οὖν ὁ πλούσιος τὸν ᾿Αδραὰμ καὶ τὸν ι'Λάξαρον ἐξ ὀνόματος καλεῖ, ἐχ τῆς κατὰ τὴν ὀνομασίαν διαφορᾶς μὴ γνωριζομένων τῶν προσώπων; Τὸ δὲ χατὰ τὸν Δάξαρον καὶ τὸν πλούσιον διήγημα, οὔτε παραδολή ἐστιν, οὔτε ἱστορία. Εἴγε ἡ μὲν παραβολὴ ἔστι λόγος ὁμοιάτητα περιέχων τοῦ γεγονότος πράγματος πρὸς τὸ ἐσόμενον" ἱστορία δὲ, λόγος διῆεἰς τ τοῦ παντὸς χαταύγασιν λειτηυργοῦντος, πρὸς τὸ ὑπ ρχειν τοὺς φωστῆρας καὶ φαίνειν ἀεί. … ν γὰρ πρὸ τῆς ἀναστάσεως τῶν ἑχάστῳ βεδιωμένων καὶ ἀνταπόδοσις γίνεται, οὔτε μετὰ τὴν ἀνάστασιν ἀληθὲς τὸ, Ἔχουσι Μωῦσέα καὶ τοὺς προφρήτας" ἄχουσάτωσαν αὑτῶν. Ἔστι δὲ τὸ περὶ τοῦ Λαζάρου καὶ τοῦ πλουσίου διήγημα ὑποτύπωσις λύγου ἔχοντος τοῦ μὴ δύνασθαι μετὰ τὴν ἐχ τοῦ σώματος ἔξοδον τῆς ψυχῆς, κατὰ πρόνοιάν τινα ἢ σπουδὶ; ὠφελείας τινὸς τυχεῖν τοὺς ἀνθρώπους. πε 55 χατὰ τὸν ᾿Απόστολον, πῶς ἀληθὲς χατ᾽ αὑτὸν τὰ, Πάντες μὲν οὐ κοιμηθησόμεθα; ἌΠΟΚΡΙΣΙΣ, Μόνος ἔχων τὴν ἀθανασίαν λέγεται ὁ Θεὸς, ὅτι οὐχ ἐχ θελήματος ἄλλου ταύτην ἔχει, χα- … οὐσίας. ### English translation (Claude) [Question.] If difference of forms is useful to us here because of the needs of the body, occupations, and dealings, and the body rises without needs at the resurrection, then if we rise with the same difference of forms, how is it not useless? But if we rise in the same likeness, what is the proof of this? And how does the parable of Lazarus and the rich man not show the difference of forms? For it is quite clear from it. And if some should say that some knowledge was given him for recognizing Lazarus and Abraham, how will they establish this also in the Lord's case, when the bodies of the saints who had fallen asleep rose and appeared to many? Surely in their own form, [to those who had known them]. Answer. There are many reasons why those who rise must rise in their own form. First, to show the great and divine knowledge of God, who is able, in so countless a multitude of those rising, to preserve to each his own form. Then, so that he may not be thought to create new men instead of raising the dead, for this reason each of those rising has his own form. For if the forms of the wrongdoer and the wronged were unknown, the justice of the judgment would perish. Further, if, when the needs are dissolved because of which the difference of forms became necessary, this difference is found superfluous and useless, superfluous and useless too is the difference of names. How then does the rich man call Abraham and Lazarus by name, if the persons are not known by the difference of names? The narrative about Lazarus and the rich man is neither a parable nor a history. For a parable is a speech containing a likeness of something that has happened to what will be, and a history is a speech that narrates … [serving the illumination of the universe, so that the luminaries exist and shine always] … For neither before the resurrection does the requital of what each has lived take place, nor after the resurrection is it true that “They have Moses and the prophets; let them hear them.” The narrative about Lazarus and the rich man is a sketch of a teaching that men cannot, after the departure of the soul from the body, obtain any benefit by any provision or effort. [61] Question. [If God alone has immortality,] according to the Apostle, how is it true, according to him, that “We shall not all sleep”? Answer. God is said to be the only one who has immortality because he does not have it from the will of another, … but according to [his] essence. ### Scripture references - Luke 16:19–31: allusion, high confidence - Luke 16:29: quotation, high confidence - Matt 27:52–53: allusion, high confidence - 1 Tim 6:16: allusion, high confidence - 1 Cor 15:51: quotation, high confidence ### Translation notes - The ref holds two questions; the second is mostly lost. A displaced line from another answer (in brackets) is translated where it stands. Migne's notes and Latin are removed by logged corrections; lost words are marked “…”. - This ref holds questions 60–61. ### Citation (SBL) Ps.-Justin, Quaest. orth. 60 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-60). ## Questions and Answers to the Orthodox 62 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-62 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first three days, before the sun was made, were real days of twelve hours, measured by the alternation of light and darkness that God fixed and later assigned to the sun and moon. ### Greek text Εἰ τῇ τετάρτῃ ἡμέρᾳ τῶν φυστήρων ἡ ποίησις γέγονεν, ἐξ αὐτῶν δὲ τῶν ἡμερῶν ὁ ἀριθμὸς συνίσταται, πῶς αἱ πρὸ τῆς παραγωγῆς τῶν φωστήρων τρεῖς ἡμέραι ἀμφίθδολον τὸν μετὰ τὴν παραγωγὴν τῶν φωστήρων ἀριθμὸν τῶν ἡμερῶν οὐ δειχνύουσιν; ἌΠΟΚΡΙΣΙΣ. Ἐχ τῆς παραγωγῆς τοῦ φωτὸς ὁ διαχωρισμὸς γέγονε φωτὸς καὶ σχότους - καὶ ἐχ τοῦ ᾿ διαχωρισμοῦ φωτὸς καὶ σχότους ἡ ἡμέρα ὑπέστη καὶ ἡ νύξ. Πρὸ δὲ τῆς τῶν φωστήρων ποιήσεως ἢ χατὰ τὸν ὅρον τοῦ Θεοῦ ἐπιχράτεια φωτὸς ἐποίει τὴν ἡμέραν, καὶ ἡ ἐπιχράτεια τοῦ σχότους τὸ σχότος ἔτοι ς τὴν νύχτα. Γενομένων δὲ τῶν φωστήρων, ἐτάχθησαν ἐξουσιάζειν, ὁ μὲν τοῦ φωτὸς καὶ τῆς ἡμέρας, ἣ δὲ τοῦ σχότους καὶ τῆς νυχτός. Ὁ γὰρ δημιουργὸς τὸ φῶς μετὰ τῆς ὡρισμένης αὐτοῦ ἐπιχρατείας τῷ μεξζον: τῶν φωστήρων ἐχληρώσατο’ καὶ τοιαύτας ἧμέρᾶς ἃς ποιεῖ νῦν τὸ φῶς μετὰ τοῦ φωστῆρος, τοιαύτας ἐποίει καὶ πρὸ τῆς ποιήσεως τῶν φωστήρων, καὶ τὸν ὄρον τοῦ Θεοῦ τοῦ τὴν ἐπιχράτειαν αὑτοῦ ὁρίσαντος δωδεχάωρον. Ἐχεῖνος ὁ ὄρος ἐπείγει πὸν ἥλιον πρὸς τὴν ἐξ ἀρχῆς ἔμμετρον δωδεχάωρον χίνησιν. ### English translation (Claude) [Question.] If the luminaries were made on the fourth day, and the number of days is made up from them, how do the three days before the bringing forth of the luminaries not make doubtful the number of days after the bringing forth of the luminaries? Answer. From the bringing forth of the light came the separation of light and darkness; and from the separation of light and darkness, day and night came to be. Before the making of the luminaries, the prevailing of light according to the limit set by God made the day, and the prevailing of darkness made the night. When the luminaries came into being, they were appointed to rule, the one over the light and the day, the other over the darkness and the night. For the Creator allotted the light with its fixed prevailing to the greater of the luminaries; and such days as the light now makes with the luminary, such it made also before the making of the luminaries, by the limit of God, who fixed its prevailing at twelve hours. That limit urges the sun on to the measured twelve-hour course it has had from the beginning. ### Scripture references - Gen 1:3–5: allusion, high confidence - Gen 1:14–19: allusion, high confidence - John 11:9: echo, low confidence ### Citation (SBL) Ps.-Justin, Quaest. orth. 62 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-62). ## Questions and Answers to the Orthodox 63–64 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-63 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 19's “tent in the sun” means the heavens are the sun's tent, as the Syriac rendering and Psalm 104 show; and Jonah's three days in the fish are a type of Christ's three days in the tomb, not of his death, since the reality must exceed the type. ### Greek text Ἐπειδὴ διαφόρως τινὲς ἥἡρμῆνε"σαν καὶ ἀσαφῶς: τό: Ἐν τῷ ἡλίῳ ἔθετο τὸ σκήγω- ᾿ μα αὐτοῦ" τὴν σαούνειαν αὐτοῦ δίδαξον. ἌΠΟΚΡΙΣΙΣ. Εἴπομεν ἐν τοῖς ἀνωτέρω, ὅτι οὖρανοὺς οἶδεν ἡ θεία Γραφὴ χαλεῖν ἣ τοὺς χατ᾽ οὐσίαν, ὡς τὸν πρῶτον οὐρανὸν καὶ τὸ στερέωμα, ἧ τὰ χατὰ τὸν ἀέρα διαστήματα. Τὸ οὖν’ ᾿ΕΥ τῷ ἡ.λίῳ ἔθετο τὸ σκήνωμα αὐτοῦ, ἵνα εἴπῃ. Τοὺς οὐρανοὺς ἔθετο σχήνωμα τοῦ ἡλίου. Ἡ γὰρ ἐχ τῆς τῶν Ἕ δραίων γλώττης εἰς τὴν τῶν Σύρων γλῶτταν μεταγωγὴ τῆς λέξεως οὕτως γεγένηται" ᾿Εν αὐτοῖς ἔθετο τοῦ ἡλίου τὸ σχήνωμα. Δηλοῖ δὲ δι᾽ ἑτέρου ψαλμοῦ ὁ προφήτῆς Δαδὶδ αὐτὸ τοῦτο, καί φησιν’ Ὃ ἐκτείνων τὶ οὐραγὸν ὡσεὶ δέριν (ἡ γὰρ ἕχτασις τῶν δέρεων, ἣν σχηνὴν ἀποτελεῖ), τῇ ποιχιλίᾳ οὖν τῶν οὐσιῶν αἱ τῇ διαφορᾷ τῶν χρειῶν δειχνύων αὐτοὺς εἷαι γεννηγτούς, Ἧ γὰρ ἀγέννητος φύσις πρὸς τὴν γέννητον φύσιν χατὰ φύσιν οὐχ ἔχει διαφοράν. Τὸ δὲ καὶ χρείας ἕνεχα τοιόνδε ἣ τοιόνδε ἀλλότριόν ἔστι τῆς γεννήτου φύσεως. οὔ κήτους τὸ τριήμερον, οὕτως καὶ ὁ Χριστὸς ἐν τῇ αρδίᾳ τῆς γῆς, πῶς οὐ δοκήσει τοῦ Κυρίου ὁ θάναος γέγονεν; Ἰωνᾶς γὰρ μὴ θανὼν, ἐνομίσθη τεθνάαι. Εἰ δὲ χατ᾽ ἀλήθειαν ὁ Κύριος τοῦ θανάτου ἐγεύτο, πῶς τὸ κατὰ τὸν Ἰωνᾶν ὑπόδειγμα οὐ διέψευπα: ἌΠΟΚΡΙΣΙΣ. Οὐ θανάτῳ τὸν θάνατον συμπαρέἰαλεν, ἀλλὰ τὴν τριήμερον ἐν τῷ τάφῳ παραμονὴν Ὁ Σωτῆρος τῇ τριημέρῳ ἐν “τῷ χήτει παραμονῇ Ὁ Ἰωνᾶ. “Ἄλλως τε εἰ κατὰ τὰ ὅμοια ἣν τὰ κατὰ τὸν Ἰωνᾶν τοῖς χατὰ τὸν Σωτῆρα, οὐχέτι ἠδύνατο ἐχεῖνα Ἰούτων εἶναι τύπος ἣ εἰχών. Χρὴ οὖν τὴν ἀλήθειαν τλέον τι τοῦ τύπου ἔχειν, κατὰ τὸ εἰρημένον" Πιλέον Ἰωνᾶ ὧδε. Ὑπόδειγμα ὃὲ ἀψευδὲς νοεῖται τὸ χατὰ τὸν Ἰωνᾶν τοῦ χατὰ τὸν Σωτῆρα τοῦτον τὸν τρόπον " ὅτι, ὥσπερ ὁ Ἰωνᾶς σημεῖον πίστεως εἶχε τοῦ παρὰ τοῦ Θεοῦ ἀποσταλῆναι αὐτὸν χήρυχα τῆς χαταστροτῆς τῶν Νινευϊτῶν τὴν τριήμερον ἐχ τοῦ χήτους ἀναγωγὴν, οὕτως καὶ ὁ Σωτὴρ σημεῖον πίστεως εἶχε τοῦ παρὰ τοῦ Θεοῦ ἀποσταλῆναι αὐτὸν χήρυχα τῆς βασιλείας τῶν οὐρανῶν, τὴν τριήμερον ἐχ τοῦ τάφου ἀνάστασιν. ### English translation (Claude) [Question.] Since some have interpreted variously and obscurely the words, “In the sun he set his tent,” teach us their clear meaning. Answer. We said above that the divine Scripture is accustomed to call heavens either those that are heavens in substance, like the first heaven and the firmament, or the spaces in the air. “In the sun he set his tent,” then, means: he set the heavens as a tent for the sun. For the rendering of the phrase from the Hebrew tongue into the Syrian tongue was made thus: “In them he set the tent of the sun.” The prophet David shows this very thing in another psalm, saying, “Who stretches out the heaven like a skin” (for the stretching out of skins makes a tent) … by the variety of their substances and the difference of their uses showing them to be generated. For the unbegotten nature has no difference by nature in relation to the [unbegotten] nature; and being of this kind or that for the sake of a need is foreign to the [unbegotten] nature. [64] Question. [If, as Jonah was in the belly] of the sea monster for three days, so too Christ was in the heart of the earth, how did not the Lord's death happen in mere appearance? For Jonah did not die, but was thought to have died. But if the Lord truly tasted death, how is the example of Jonah not proved false? Answer. He did not compare death with death, but the Savior's three-day stay in the tomb with Jonah's three-day stay in the sea monster. Besides, if the things of Jonah were like those of the Savior in all respects, they could no longer be a type or image of them. The truth must have something more than the type, according to what was said: “Something greater than Jonah is here.” The example of Jonah is understood to be true of the Savior in this way: as Jonah had, as a sign giving faith that he had been sent by God as herald of the overthrow of the Ninevites, his being brought up from the sea monster on the third day, so too the Savior had, as a sign giving faith that he was sent by God as herald of the kingdom of heaven, his resurrection from the tomb on the third day. ### Scripture references - Ps 19:4 (18:5 LXX): quotation, high confidence - Ps 104:2 (103:2 LXX): quotation, high confidence - Matt 12:40: allusion, high confidence - Matt 12:41: quotation, high confidence - Jonah 1:17 (2:1 LXX): allusion, high confidence - Jonah 3:4: allusion, medium confidence ### Translation notes - The ref holds two questions. A displaced passage about the heavens being generated is translated where it stands; in it the scan prints “begotten” (γεννήτου) twice where the argument requires “unbegotten,” supplied in brackets. Column letters are removed. - This ref holds questions 63–64. ### Citation (SBL) Ps.-Justin, Quaest. orth. 63 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-63). ## Questions and Answers to the Orthodox 65–66 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-65 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was betrayed on Thursday night, not Wednesday, since he was tried that night and crucified the next day; and “Son of man” does not imply a human father, for Luke says he was only supposed to be Joseph's son, and as Joseph was Heli's son by law, so Christ was Joseph's son without marital union. ### Greek text Ἐπειδή τινες τὴν τοῦ Κυρίου παράδοσιν τῇ τετράδι λέγουσι γεγονέναι, ἐχ τῆς πο- α σότητος τοῦτο τῶν τότε πραχθέντων στοχαζόμενοι, τίς ἡ ἀπόδειξις τῆς ἡμέρας ἐν ἧἦ ἡ παράδοσις γέγογεν; ἌΠΟΚΡΙΣΙΣ. ᾿Απόδειξις τοῦ μὴ τῇ τετράδι, ἀλλὰ τῇ πέμπτῃ παραδεδόσθαι τὸν Χριστὸν, αὕτη ἐστίν" Ἐν τῇ νυχτὶ ἧ παρεδόθη, ἐν ταύτῃ ὑπὸ τῶν ἀρχιερέων καὶ πρεσδυτέρων ἐχρίθη καὶ χατεχρίθη" τῷ πρωΐ δὲ ἐχομένῳ τῆς νυχτὸς ταύτης παρέδωχαν αὐὖτὸν τῷ Πιλάτῳ. Ἐν ἧἦ δὲ ἡμέρᾳ παρέλαδεν αὐτὸν ὁ Πιλάτος, ἐν ταύτῃ αὐτὸν καὶ ἐσταύρωσε - παραλαδὼν δὲ αὐτὸν τῷ πρωῖ τῆς Παρασχενῆς, τῇ ἔχτῃ ὥρᾳ τῆς αὐτῆς Παρασχευῆς ἐσταύρωσεν. Οὐ χρὴ οὖν ταῖς χασμὸν τὸ ἀσύστατον. Φησὶ γὰρ Ματθαῖος ὁ Εὐαγ… ἔλαδον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσθύτεροι τοῦ λαρῦ κατὰ τοῦ ᾿Ιησοῦ, ὅπως θανατώσωσιν αὑτόν" καὶ δήσαντες αὐτὸν, ἀπήγαγον, καὶ παρἐδωχαν αὐτὸν Πονγτίῳ Πιλάτῳ τῷ ἡγεμόνι. Ὡσαύτως δὲ καὶ Ἰωάννης ὁ Εὐαγγελιστῆς φησιν" Ἄγουσι τὸν Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ πραιτώριον" ἦν δὲ πρωΐ καὶ πάλιν’ Ὁ Πιλάτος οὖν, ἀκούσας τούτων τῶν «λόγων, ἤγαγεν ἔξω τὸν Ἰησοῦν, καὶ ἐκάθισεν ἐπὶ τοῦ βήματος εἰς τόπον Ἤν δὲ Παρασκευὴ τοῦ Πάσχα, ὥρα δὲ ὡσεὶ ἕκτη. ἘΣ τοίνυν τῇ νυχτὶ μὲν παρεδόθη, καὶ ἐχρίθη ὑπὸ τῶν ἀρχιερέων, καὶ κατεχρίθη, τὸ πρωϊ δὲ παρεδόθη τῷ Πιλάτῳ, καὶ τῇ ἕχτῃ ὥρᾳ τῆς Παρασχενῆς ἐσταυρώθη, δῆλον ὅτι τῇ πέμπτῃ. ἡ παράδοσις γεγένηται. … τοῦ ἀνθρώπου, καὶ οὐχὶ τῆς ἀνθρώπου, ἑαυτὸν ὀνομάζει, καὶ διὰ τοῦτο πειρῶνται οἱ ἄπιστοι δεικνύναι, ὡς ἐχ γαμικῇς συναφείας ὁ δεσποτιχὸς γέγονε τόχος" τὸ γὰρ τοῦ ἀνθρώπου, φασὶν, οὐ θηλείας ἐστὶν, ἀλλὰ ἄῤῥενος τὸ ὄνομα. τίσιν οὖν λόγοις χρησάμενοι, τὴν τοιαύτην λοιδορίαν μάτην λεγομένην ἐλέγξομεν; τιχὸς τόχος ἐγένετο, οὐχ ἂν εἶπεν ἢ Γραφὴ τό; Ὡς ἐνομίζετο, υἱὸς τοῦ Ἰωσήφ. Τὸ γὰρ, ὡς ἐνομίζετο, ἐπὶ τῶν ἐχ γαμιχῆς συναφείας τικτομένων ῥηθῆναι χώραν οὐκ ἔχει. Τὸ δὲ διὰ μιᾶς ἀσαφοῦς τε καὶ ἐλλιποῦς φωνῆς πάσας τὰς φωνὰς ἐχείνας τὰς προδέλως χαταγγελλούσας τὸν Χριστὸν ἐχ Πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου γεγεννημένον ἀνατρέπειν τῶν ἁτοπωτάτων ἐστί. Πρὸς ἀναίρεσιν δὲ τῆς ματαίας αὐτῶν ἐπιχειρήσεως χεχρήμεθα λόγοις τοιούτοις. Εἰ διὰ τὸ μὴ εἰπεῖν ἑαυτὸν τὸν Χριστὸν υἱὸν τῆς ἀνθρώπου, οὐχ ἔστι διὰ τοῦτο υἱὸς τῆς ἀνθρώποὺ δηλονότι " ἄρα καὶ διὰ τὸ μὴ εἰπεῖν ἑαυτὸν υἱόν τινος ἀνθρώπου, οὐκ ἔστιν υἱός τινος ἀνθρώπου. Εἰ δὲ μή τινος ἀνθρώπου ἐστὶν ὁ Χριστὸς υἱὸς, ἐξ ἀνάγκης οὐδὲ ἀνθρώπου ἐστὶν υἱός. τι δὲ, εἰ χαῦὥσπερ υἱὸς τοῦ Ἠλεὶ ἐχρηματίσθη ὁ Ἰωσὴφ χατὰ τὸν νόμον χωρὶς γαμικῆς συναφείας, τοῦ Θεοῦ τοῦτο τῷ τρόπῳ βουληθέντος δοῦναι τὸν Ἰωσὴφ υἱὸν τῷ Ἠλεὶ, τί ἄτοπον τὸ οὕτως δοῦναι καὶ υἱὸν χυρὶς γαμικῆς συναφείας τῷ Ἰωσήφ; Τούτου γὰρ ἕνεχεν προῳχονόμησεν ἡ θεία χάρις τὴν Παρθένον θῆναι ἀνδρὶ δύο πατέρας ἐσχηκότι " ἕνα μὲν χατὰ φύσιν ἐχ γαμικῆς συναφείας, ἕτερον δὲ χατὰ τὸν νόμον χωρὶς γαμικῆς συναφείας" ἐν τῇ ἐκείνου γεν" νήσει προζωγραφοῦσα τοῦ Χριστοῦ τὴν γέννησιν, τοῦ γεννηθέντος μὲν ἐχ Πνεύματος ἁγίου υἱοῦ τῷ Θεῷ γεννηθέντος δὲ ἐχ τῆς ὐναιχὸς τοῦ Ἰωσὶ, υἱοῦ τῷ Ἰωσήφ. Πνεῦμα, φησὶν, ἅγιον ἐπειεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι" διὸ καὶ τὸ γεγγώμεγον ἐκ σοῦ ἅγιον τῷ Κυρίῳ κληθήσεται Υἱὸς Θεοῦ. ᾿Αλλ᾽ εἰ τὸ τεννὸμενον ἐχ τῆς γυναιχὸς τοῦ Ἠλεὶ υἱός ἐστι τοῦ χατὰ τὸν νόμον τοῦ Θεοῦ, πολὺ μᾶλλον ἐχ τῆς Ἢναιχὸς τοῦ Ἰωσὴφ κατὰ τὴν θείαν εὐδοκίαν. υἱός ἐστι τοῦ Ἰωσὴφ χωρὶς γαμιχῆς συναφείας. ### English translation (Claude) [Question.] Since some say that the Lord's betrayal took place on Wednesday, conjecturing this from the number of things that were done at that time, what is the proof of the day on which the betrayal took place? Answer. The proof that Christ was betrayed not on Wednesday but on Thursday is this: in the night in which he was betrayed, in that same night he was tried and condemned by the high priests and elders; and in the morning that followed that night they handed him over to Pilate. And on the day on which Pilate received him, on that day he also crucified him: having received him on the morning of the Preparation, he crucified him at the sixth hour of the same Preparation. One must not, then, … For Matthew the evangelist says: “[When morning came,] all the high priests and the elders of the people took counsel against Jesus to put him to death; and having bound him, they led him away and handed him over to Pontius Pilate the governor.” Likewise John the evangelist says: “They lead Jesus from Caiaphas to the praetorium; and it was early”; and again: “When Pilate heard these words, he brought Jesus out and sat on the judgment seat at a place … It was the Preparation of the Passover, and the hour was about the sixth.” If, then, he was betrayed in the night, and was tried and condemned by the high priests, and in the morning was handed over to Pilate, and was crucified at the sixth hour of the Preparation, it is clear that the betrayal took place on Thursday. [66] Question. [If Christ calls himself son] of man, and not of a woman, … and for this reason unbelievers try to show that the Lord's birth came about from marital union; for “of man,” they say, is the name not of a female but of a male: by what arguments, then, shall we refute such an insult, vainly spoken? [Answer.] [If from marital union] the Lord's birth had come about, Scripture would not have said, “Being, as was supposed, the son of Joseph.” For “as was supposed” has no place to be said of those born from marital union. And to overturn, by one unclear and deficient expression, all those expressions that clearly announce that Christ was born of the Holy Spirit and of Mary the virgin is most absurd. To refute their vain attempt we use arguments such as these. If, because Christ did not call himself son of a woman, he is not for this reason son of a woman, then because he did not call himself son of some man, he is not son of some man. But if Christ is not the son of some man, necessarily he is not son of man at all. Further, if, as Joseph was reckoned son of Heli according to the law without marital union, God having wished to give Joseph as son to Heli in this way, what is absurd in giving a son without marital union to Joseph too in the same way? For this reason divine grace arranged beforehand that the Virgin be [betrothed] to a man who had two fathers, one by nature from marital union, the other according to the law without marital union; prefiguring in his begetting the begetting of Christ, who was born of the Holy Spirit as Son to God, and born of Joseph's wife as son to Joseph. “The Holy Spirit,” it says, “will come upon you, and the power of the Most High will overshadow you; therefore also the holy one born of you will be called, to the Lord, Son of God.” But if the one born of Heli's wife is son of [Heli] according to God's law, much more is the one born of Joseph's wife, by divine good pleasure, son of Joseph without marital union. ### Scripture references - 1 Cor 11:23: allusion, medium confidence - Matt 26:57–66: allusion, high confidence - Matt 27:1–2: quotation, high confidence - John 18:28: quotation, high confidence - John 19:13–14: quotation, high confidence - Mark 15:25: echo, low confidence - Luke 3:23: quotation, high confidence - Luke 1:35: quotation, high confidence - Matt 1:16: allusion, medium confidence ### Translation notes - “Wednesday” and “Thursday” translate “the fourth” and “the fifth” (day of the week). In Greek ἄνθρωπος can be masculine or feminine; the objection plays on Christ's calling himself son “of man” with the masculine article. Joseph as legal son of Heli reflects the levirate explanation of the two genealogies (Matt 1; Luke 3). Migne's notes and Latin are removed by logged corrections; lost words are marked “…” or supplied in brackets. - This ref holds questions 65–66. ### Citation (SBL) Ps.-Justin, Quaest. orth. 65 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-65). ## Questions and Answers to the Orthodox 67 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-67 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah's “Who will declare his generation?” refers to Christ's divine birth, which has no genealogy, while his birth in the flesh from the Holy Spirit and the Virgin Mary is recorded. ### Greek text Ἐπειδὴ ὁ Ἡσαῖας εἰς τὸν Δεσπότὴν Κύριον προφητεύων φησί- Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ἐπὰ δυσδεηγήτου ἄρα ἣ ἀδιηγήτου τῆς γενεᾶς, καὶ ἐπὶ τῆς θεότητος ἣ τῆς σαρχὸς ταύτην ἐχληπτέον τὴν λέξιν; πῶς … Χριστοῦ γενεαλογεῖται, καὶ ὁ τρόπος ταύτης ἐν γραἁγίου καὶ τῆς παρθένου Μαρίας - ἡ δὲ χατὰ τὴν θεότητα αὐτοῦ γέννησίς ἐστιν ἀγενεαλόγητος " διὸ χα γῆτον ἢ τὸ δυσδιήγητον τῆς γεννήσεως. ### English translation (Claude) [Question.] Since Isaiah, prophesying about the Master Lord, says, “Who will declare his generation?”, is this saying to be taken of a generation hard to declare or not to be declared at all, and of the Godhead or of the flesh? … how is the [genealogy] of Christ [traced], and is its manner in Scripture? [Answer.] … [from the Holy Spirit] and the virgin Mary; but his birth according to the Godhead is without genealogy; therefore … the indescribable or hard-to-describe character of the birth. ### Scripture references - Isa 53:8: quotation, high confidence - Matt 1:1: allusion, medium confidence - Luke 1:35: allusion, medium confidence ### Translation notes - Much of this ref is lost or garbled in the scan; Migne's Latin is removed by logged corrections. ### Citation (SBL) Ps.-Justin, Quaest. orth. 67 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-67). ## Questions and Answers to the Orthodox 68 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-68 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul is not the blood but an invisible, immortal reality distinct from the body, as God's sparing Job's soul and Christ's saying about those who kill the body show. ### Greek text Εἰ μὴ τὸ αἷμα τοῦ ἀνθρώπου Ἐστὶν ἢ φυχῇ, διὰ τὸ ἐχχυθέντος ἐχείνου τὸ ζῶον ἀπόλλυσθαι, διὰ ποίων λόγων καὶ ὑποδειγμάτῶν δεέκχνυται, ὅτι ἐστὶ ψυχὴ ἐν τῷ σώματι ἣ ἕτερον πῇ χτίσει ἀόρατον; … τῆς χτίσεως τὰς διαστελλούσας ψυχὴν σώματος, ἀξιοπιστότερα τούτων ὑποδείγματα εἰς παράστασιν τῆς τοῦ ζητουμένου ἀληθείας οὐχ ὀφείλουσιν ἀπαιτεῖν. Τὸ γὰρ δοῦναι τῷ διαδόλῳ χατὰ πάσης τῆς σωματιχῇς τοῦ Ἰὼδ συστάσεως τὴν ἐξουσίαν τοῦ πατάξαι αὑτὴν ὡς βούλεται, καὶ χωλῦσαι αὐτὸν τοῦ ἄψασθαι αὐτοῦ τῆς ψυχῆς, δείχνυσι τὴν ἀσώματον Ψυχὴν ἕτερόν τι παρὰ τὴν πεπληγμένην σάρχα αὐτοῦ. Ὡσαύτως δὲ καὶ τό: Μὴ φοδεῖσθε ἀπὸ τῶν ἀποχτειγόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι, τοῦτο δηλοῖ τὸ εἶναί τι τοῦ ἀναιρεθέντος ἀνθρώπου τὸ ἐν ἀθανασίᾳ διαμένον καὶ μετὰ τὸν τοῦ σώματος θάνατον. “Ὥστε ἄτοπον λέγειν αἶμα τὸ ἐχχυθὲν καὶ φθαρὲν ψυχήν. Πρόδηλον ἄρα " ἐστὶν, ὅτε ἡ ψυχὴ ἀόρατον τοῖς ἀνθρώποις χατὰ τὴν οἰχείαν φύσιν. ### English translation (Claude) [Question.] If the soul of man is not his blood (though when the blood is shed the living being perishes), by what arguments and examples is it shown that there is a soul in the body, or something else in creation that is invisible? [Answer.] … of creation, which distinguish soul from body, ought not to demand examples more trustworthy than these to establish the truth of what is sought. For giving the devil authority over the whole bodily constitution of Job, to strike it as he wished, while preventing him from touching his soul, shows that the incorporeal soul is something other than his stricken flesh. Likewise too, “Do not fear those who kill the body but cannot kill the soul” shows that there is something of the slain man that remains in immortality even after the death of the body. So it is absurd to call the blood that is shed and corrupted the soul. It is clear, then, that the soul is by its own nature invisible to men. ### Scripture references - Lev 17:11: allusion, medium confidence - Job 2:6: allusion, high confidence - Matt 10:28: quotation, high confidence ### Translation notes - The beginning of the answer is lost; Migne's Latin is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 68 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-68). ## Questions and Answers to the Orthodox 69–70 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-69 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The number seven has no power of its own over nature's processes; it is honored in Scripture as the number of creation and God's rest; and joy in God's gifts is permitted when joined with humility rather than pride. ### Greek text Διὰ τί ὁ ἑπτὰ ἀριθμὸς ἑναλλαγὴν δέχεται; Καὶ γὰρ ἐν σαδθάτῳ ὡς τὰ πολλὰ ὁ ἀὴρ μεταδάλλεται " καὶ ἡ τοῦ ἀνθρώπου χαξὰ τὴν ἡλικίαν προχοπὴ ἐν τούτῳ τῷ ἀριθμῷ λαμδάνει ἐπίὅοσιν, ὀδόντων μὲν φυομένων τῷ ἑδδόμῳ μηνὶ, τῷ δ᾽ αὐτῷ ἔτει ἀλλασσομένων τούτων ' διπλασιασθέντων δὲ πάλιν, σπερματιχὴν προσχτωμένων δύναμιν" καὶ ἵνα συντόμως εἴπω, ὁ ἀριθμὸς τῶν ἑπτὰ τὴν αὔξησιν καὶ λῆξιν τῶν ἀνθρώπων ἐργάζεται, καὶ τῶν νοσημάτων ποιεῖται διάχρισιν, καὶ ἐν νόμῳ τῶν λοιπῶν ἀριθμῶν τὸ αἰδέσιμον κέχτητα:. ἌΠΟΚΡΙΣΙΣ. Πρὸς τὴν δύναμιν τῆς φύσεως τῶν ἔργων τῆς φύσεως ἡ ἐχπλήρωσις γίνεται, καὶ οὐ Ὁ πρὸς τὴν χρονιχὴν παράστασιν ἑδδομάδι μηνῶν ἣ ἐνιαυτῶν ὡρισμένην. Διὸ τὰ ὀνομασθέντα ἔργα τῇς φύσεως ἐν τῇ ἐρωτήσει πολλάχις θᾶττον ἢ βραδύτερον τῶν ἑπτὰ ἀριθμῶν ἐπὶ τὴν οἰχείαν ἄγει ἡ φύσις τελειότητο " ἅπερ οὐχ ἂν ἐγίνετο, εἰ ἡ φύσις τῇ ἐδδομάδι, καὶ μὴ ἡ ἑδδομὰς τῇ φύσει ἠχολούθει. Οὐχ ἡ ἑδδομὰς οὖν ἐστιν αἰτία τῆς ἐχπληρώσεως ᾿ τῶν ἔργων τῆς φύσεως, ἀλλὰ ἢ δύναμις τῆς φύσεως αἰτία τῆς ἑδδομάδος, καθ᾽ ἣν οὐ λαμδάνει τῇ φύσει τὰ οἰχεῖα ἔργα ἐκτελέσαι. Ὡσαύτως δὲ καὶ κερὰ τῶν ἄλλων ἀριθμῶν μηνῶν τε καὶ ἐνιαυτῶν, δι᾽ ὧν ἐχπληροῦται τὸ ἔργον τῆς φύσεως ἕν τοῖς λοιποῖς ζώοις τε καὶ φυτοῖς, ἣ δύναμις τῆς φύσεώς ἐστιν αἰτία ποῦ ἴσου χρόνου, καὶ τοῦ πλείονος καὶ τοῦ ἐλάττονος. Αἰδεσιμώτερος δὲ ἐν τῇ θείᾳ Γραφῇ ὁ ἑπτὰ ἀριθμὲς παρὰ τοὺς λοιποὺς ἀριθμοὺς, ὅτε ἐν αὐτῷ ὁ πᾶς χρίνος τῆς τε τοῦ χόσμου ποιήσεως καὶ τῆς τοῦ πετιοιηχότος αὐτὸν χαταπαύσεως᾽ ἑξὰς μὲν τῆς ποιήσεως" μονὰς δὲ τῆς χαταπαύσεως. Ἵνα οὖν φυλαχθῇ ἣ μνίμὴ τῆς τοῦ χόσμου ποιήσεως ἐν τοῖς ἀνθρώποις, διὰ «οῦτο τιμιώτερον τῶν ἄλλων εὑρίσχειν ἔταξε τὸν ἐπτὰ ἀριθμὸν ἐν τῇ θείᾳ Γραφῇ. ἘΡΩΤΗΣΙΣ 0’. Εἰ τὸ καίρειν καὶ γαυριᾷν ἐπὶ τοῖς χαρίσμασιν ἀπηγόρευται, ὡς ὑπερηφανείας χὸν, ταπεινοφροσύνη δὲ καὶ ἐπιείχεια τοῖς ταῦτα εἰληφόσιν ὑπὸ τῆς θείας Γραφῆς παραδέδοται, πῶς οὐχ ἀνωφελῇ αὐτοῖς τὰ δωρήματα, αἴσθησιν ἐπὶ τοῦ παρόντος ἐχείνοις τοῦ οἰχείον χαλοῦ παρασχεῖν μὴ δυνάμενα; '᾿ΑΠΟΚΡΙΣΙ͂Σ. Τὸ καίρειν ἐπὶ τοῖς χαρίσμασι μετὰ τῆς ὑπερηφανείας ἀπαγορεύει, ὡς ἀναιρετιχὸν τοὶ καίρειν χαλῶς - τὸ καίρειν δὲ ἐπὶ τοῖς χαρίσμασι μετὰ τῆς ἐπιεικείας οὐ μόνον οὐχ ἀποτρέπει, ἀλλὰ τοὐναντίον ἐπὶ τὴν τοιαύτην χαρὰν καὶ ἐπιτρέπει, ποτὲ μὲν λέγων ὁ Σωτήρ' Χαίρετε. δὲ ὅτε τὰ ὀνό. ματα ὑμῶν ἐγράφη ἐν τοῖς οὐρανοῖς " ποτὲ δὲ ὁ '᾽Ἀπόστολός φησιν" ᾿ἈΑΔδειλφοὶ, καίρετε ἐν Κυρίῳ πάντοτε" πάλιν ἐρῶ" καίρετε. Τὸ ἐπιεικὲς ὑμῶν γνω. ρετε, τὴν ἐπίτασιν τῆς χαρᾶς ἐμφαίνων. Οὔτε οὖν ἢ χαρὰ ἀναιρεῖ τὴν ἐπιείχειαν, οὔτε ἡ ἐπιεέχεια ἀναιρεῖ τὴν αἴσθησιν τῆς χαρᾶς, ἀλλὰ δι᾽ ἑχατέρας ἔχαπέρα φυλάττεται. ### English translation (Claude) [Question.] Why does the number seven bring change? For on the Sabbath the air usually changes; and man's progress in age takes its increase in this number, the teeth growing in the seventh month and being changed in the seventh year; and when the number is doubled, men acquire seminal power; and, to put it briefly, the number seven produces the growth and the end of men, determines the crisis of diseases, and has gained in the law more honor than the other numbers. Answer. The fulfillment of the works of nature takes place according to the power of nature, and not according to a span of time fixed by a week of months or years. Therefore nature often brings the works of nature named in the question to their completion sooner or later than seven; which would not happen if nature followed the seven, and not the seven nature. The seven, then, is not the cause of the fulfillment of the works of nature; rather the power of nature is the cause of the seven, … for nature to accomplish its own works. Likewise concerning the other numbers of months and years by which the work of nature is fulfilled in the other animals and plants, the power of nature is the cause of the equal time, and of the longer and the shorter. The number seven is more honored in the divine Scripture than the other numbers because in it lies the whole time of the making of the world and of the rest of him who made it: six for the making, one for the rest. So that the memory of the making of the world might be kept among men, for this reason he ordained that the number seven should be found more honored than the others in the divine Scripture. [70] Question. If rejoicing and exulting in gifts is forbidden as [a mark] of pride, and humility and gentleness are handed down by the divine Scripture to those who have received them, how are the gifts not useless to them, since they cannot give them a perception of their own good in the present? Answer. [Scripture] forbids rejoicing in gifts with pride, as destroying good rejoicing; but rejoicing in gifts with gentleness it not only does not discourage, but on the contrary encourages such joy: at one time the Savior saying, “Rejoice that your names have been written in heaven”; at another the Apostle saying, “Brothers, rejoice in the Lord always; again I will say, rejoice. Let your gentleness be known,” showing the intensity of the joy. Neither, then, does joy destroy gentleness, nor does gentleness destroy the perception of joy, but each is preserved by the other. ### Scripture references - Gen 2:2–3: allusion, high confidence - Exod 20:11: allusion, medium confidence - Luke 10:20: quotation, high confidence - Phil 4:4–5: quotation, high confidence ### Translation notes - The ref holds two questions. Migne's note on a variant reading in an earlier question, with Latin, is removed by a logged correction; a garbled phrase is marked “…”. - This ref holds questions 69–70. ### Citation (SBL) Ps.-Justin, Quaest. orth. 69 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-69). ## Questions and Answers to the Orthodox 71 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-71 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The answer finds in Scripture's language of “the last days” and “the fullness of time,” spoken in the sixth millennium, support for the view that the world will last six thousand years. ### Greek text Ἐπειδή. τινες περὶ τῆς τοῦ χόσμου συστάσεως ἔφασαν στοχαζόμενοι, ὡς ἑξαχισχίλια. μόνα ἔτη συστήσεται, εἰ ἀληθὲς τοῦτο δι᾽ ὑποδειγμάτῶν ἐναργῶν δείκνυται, εἰ δὲ ἐχ τῆς θείας Γραφῆς, ᾿ καὶ εἰ ἄδηλον, μάθωμεν. ἌΠΟΚΡΙΣΙΣ. Ἔνεστι διὰ πολλῶν γραφικῶν φωνῶν ἔτη εἶναι τὸν χρόνον τῆς παρούσης τοῦ χόσμου συ στάσεως, ποτὲ μὲν λέγουσα᾽ Ἐπ᾿ ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν ΥἹῷ "ποτὲ δέ" ΕἸς οὗς τὰ τέλη τῶν αἰώνων κατήντησε" ποτὲ δὲ" Ὅτε ἦλθε τὸ πλήρωμα τοῦ χρόνου. Πᾶσαι δὲ αἱ τοιαῦται φωναὶ ἐν τῇ ἔχτῃ ἐῤῥήθησαν ### English translation (Claude) [Question.] Since some, conjecturing about the constitution of the world, have said that it will stand for only six thousand years, let us learn whether this is true and is shown by clear examples, or from the divine Scripture, or whether it is unknown. Answer. It is possible to learn through many words of Scripture that the time of the present constitution of the world is [six thousand] years: at one time it says, “In these last days he has spoken to us in a Son”; at another, “On whom the ends of the ages have come”; at another, “When the fullness of time came.” All such words were spoken in the sixth … ### Scripture references - Heb 1:2: quotation, high confidence - 1 Cor 10:11: quotation, high confidence - Gal 4:4: quotation, high confidence ### Translation notes - The ref breaks off; the number of years in the answer is lost and supplied from the question. ### Citation (SBL) Ps.-Justin, Quaest. orth. 71 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-71). ## Questions and Answers to the Orthodox 72 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-72 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is not grudging for not making all creatures gods: a created god is impossible, since God is by definition uncreated, and a world needs different parts, as a body needs feet as well as eyes. ### Greek text Εἰ τότε ἄφθονος δείχνυται ἔχαστος, ὅτε ὅπερ ἐπίσταται, εἰ καὶ δυνατὸν καλὸν ποιεῖν, τοῖς πλησίον χαρίζεται, πῶς οὐ φθονερὸς ὑ Θεὸς, πάντας δυνάμενος ποιῆσαι θεοὺς, καὶ μὴ ποιήσας,, ἐπεὶ χαλὸν ὁ Θεός; Εἰ δὲ οὐ φθονερὸς, ἀλλὰ ἀδύνατος ὧν, τοῦτο οὐχ ἑποίησε δυοῖν.. «. ινάγκη. ἌΠΟΚΚΡΙΣΙΣ. Τοῖς χαριζομένοις τοῖς πλησίον, ἃ ἰύνανται ποιεῖν ἣ ἐπίστανται χαλά. Τὸ γὰρ πλησίον ϑεοῦ οὗ χρήζει θεοῦ εἰς παροχὴν ἔχει γὰρ πρὸς εὐτὸν ἐν ἅπασι τὸ ἴσον. Ἔτι δὲ εἰ θεοὺς μόνον ἐποίει ἡ Θεὸς, τὸν χόσμον οὐχ ἂν ἐποίει. ᾿Αναγκαίως γὰρ ιρΐήζειε ὁ χόσμος τῶν μερῶν τῶν χαθ᾽ ὑπέρθασιν καὶ ὑπόδασιν θέσεως ἀλλήλων διαφερόντων. Ἔτι δὲ ἢ τῶν ἀδυνάτων γίνεται οὐδὲν, ἀδύνατον δὲ γενέσθαι ϑεόν (ἄχτιστος γὰρ καὶ ἀποίητος ὁ Θεός)" πῶς οὐχ ἰστιν ἄλογον τότε λέγειν τὸν Θεὸν ἄφθονον, ὅτι τὰ μὴ ἐνδεχόμενα ποιεῖ; Ἔτι δὲ χαλόν ἐστιν ὁ Θεὸς, ὅτι ἄκτιστός ἐστι καὶ χτίστης " οὐδὲν δὲ τῶν χτιστῶν Βεός. ἜἝοιχε δὲ αὕτη ἡ ἐρώτησις τῷ λέγοντι λόγῳ" Καλός ἔστιν ὁ ὀφθαλμὸς καὶ τιμιώτερος τῶν ποδῶν " ἀλλ᾽ εἰ ἄφθονός ἐστιν ὁ Θεὸς, διὰ τί οὐχ ἐποίησε τοὺς πόδας ὀφθαλμούς; Συνάγει γὰρ καὶ ὁ λόγος οὗτος τὴν αὐτὴν ἄλογον ἁτοπίαν, τὸ ἣ διὰ φθόνον ἣ δι᾽ ἀδυναμίαν μὴ πεποιηχέναι τὸν Θεὸν πόδας ὀφθαλμούς.;; ᾿ ### English translation (Claude) [Question.] If each person is shown to be ungrudging when he bestows on his neighbors what he knows to be good, if it is possible, how is God not grudging, when he is able to make all beings gods and does not make them so, since God is good? But if he is not grudging, but did not do this because he is unable, one of the two is necessary. Answer. [Ungrudgingness is shown] in those who bestow on their neighbors the good things they can do or know. For a neighbor of God would not need God for provision; for he would have equality with him in all things. Further, if God made only gods, he would not have made the world. For the world necessarily needs parts that differ from one another in position, above and below. Further, if nothing impossible comes to be, and it is impossible for a god to come to be (for God is uncreated and unmade), how is it not irrational to say that God is ungrudging only when he makes what is not possible? Further, God is good because he is uncreated and creator; but nothing created is God. This question resembles the argument that says: “The eye is good and more honorable than the feet; but if God is ungrudging, why did he not make the feet eyes?” For this argument too leads to the same irrational absurdity, that God did not make the feet eyes either from envy or from inability. ### Translation notes - Migne's note references and Latin are removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 72 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-72). ## Questions and Answers to the Orthodox 73–74 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-73 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Evil is a turning from the good, not its necessary contrast, and what preceded the world was simply nothing; and paganism cannot return as true religion did, since the end is the judgment by fire through Christ, whose kingdom is everlasting, and persecution only strengthened Christianity. ### Greek text Εἰ τότε τὸ χαλὸν φαίνεται χαλὸν, ὅτε συγχρίνεται τῷ χαχῷ, χαλὸν δὲ ὁ κόσμος, δῆλον ὅτι καχὸν ὁ μὴ χόσμος, τουτέστι τὸ πρὸ χόσμου. Καὶ εἰ μὲν ὀμφότερα ἐχ Θεοῦ, τουτέστι τὸ πρὸ χόσμου καὶ ὁ κόσμος, πῶς οὐχ ἑχάτερα ἐξ αὐτοῦ, τουτέστι τὸ χαλὸν καὶ τὸ φαῦλον; Εἰ δὲ θάτερον μὲν ἐξ αὐτοῦ, ἕτερον δὲ οὐχ ἐξ αὐτοῦ, πῶς οὐκ ἔστιν αὐτόματον καὶ μὴ ὑπ᾽ αὐτὸν τὸ μὴ ἐξ αὐτοῦ; Πῶς δὲ ἀληθεύει ὁ λέγων, ὅτι Ἐξ αὐτοῦ τὰ πάντα; ἐν γὰρ τοῖς πᾶσι καὶ τὰ πρώην οὐχ ὄντα, καὶ τὰ νῦν ὄντα, πε- ἌΠΟΚΡΙΣΙΣ. Τὸ χακὸν οὐδὲν ἕτερόν ἐστι παρὰ τὴν ἐχτροπὴν τοῦ χαλοῦ᾽ διὸ ὕστερόν ἐστι τοῦ καλοῦ τὸ καχόν " ἐχτροπὴ γάρ ἐστι τοῦ χαλοῦ. ᾿Αλλὰ τοῦτο δῆλον ὅτι οὐχ ἐκ τῆς συγχρίσεως τοῦ χαχοῦ τὸ χαλὸν φαίνεται καλὸν, ἀλλ᾽ ἐχ τῆς οἰχείας φύσεως. Τὸ δὲ πρὸ τοῦ κόσμου μὴ ὃν πάντη μὴ ἦν, οὔτε χαλὸν ἦν οὔτε κακόν διὸ τῷ οὕτω μὴ ὄντι οὐδὲν συγχρίνεται, Ἔτι δὲ τὸ πάντη μὴ ὃν οὔτε ἐχ τοῦ Θεοῦ, οὔτε ἐξ ἄλλου, οὔτε αὐτόματόν ἐστι. Πρὸ τοῦ χόσμου οὖν οὐδὲν ἕτερον πλὴν Θεοῦ ἦν τοίνυν τῆς συγχρίσεως Ὁ τῶν ὄντων οὔσης πρὸς τὰ ὄντα, οὐχ ἄρα συγχρίνεται ὁ χόσμος τῷ μὴ χόσμῳ, οὐδὲ ἐν τῷ χόσμῳ περιέχεται τὸ μὴ κόσμος. Τὸ γὰρ μὴ χόσμος οὐδέν ἐστι" τὸ δὲ περιεχόμενόν ἐστὶ τί. Καὶ ὅτε λέγομεν ἐχ τοῦ μὴ … τοῦ ὄντος διδόαμεν τῷ μὴ ὄντι, ἀλλὰ τὴν παντελῆ ἀναίρεσιν τοῦ μὴ ὄντος. νισμὸν ὑπὸ τοῦ Χριστιανισμοῦ ἐλπίδα οὐχ ἔχει ὁ Ἑλληνισμὸς ἀναχλήσεως, πῶς πάλαι ὑπὸ τοῦ Ἕλληνισμοῦ νιχηθεῖσα ἡ ἀληθὴς θεοσέδεια, νυνὶ τὴν ἀνάχλησιν δέδεχται; Ὅτι γὰρ πρὸ τῆς πλάνης ἐπεχράτει ἢ ἀλήθεια, μαρτυροῦσιν αἱ θεῖαι Γραφαὶ, τὸν ᾿Αδὰμ καὶ πολλοὺς ἐφεξῆς μετ᾽ αὐτὸν δηλοῦσαι οὐχ εἰδώλοις, ἀλλὰ τῷ θεῷ λατρεύσαντας, χἄν τινες αὐτῶν ἐν ἀτό- ἌΠΟΚΡΙΣΙΣ, Εἰ τῆς παρούσης χαταστάσεως τὸ πἕἔλος ἐστὶν ἡ διὰ τοῦ πυρὸς χρίσις τῶν ἀσεδῶν, χαθά φασιν αἱ Γραφαὶ προφητῶν τε καὶ ἀποστόλων, ἔτι δὲ καὶ τῆς Σιθύλλης, καθώς φησιν ὁ μακάριος Κλήμῆς ἐν τῇ πρὸς Κοριγθίους ἐπιστολῇ " γένεται δὲ αὕτη ἡ χρίσις διὰ Ἰησοῦ Χριστοῦ τοῦ σταυρωθένπος ὑπὸ τῶν Ἰουδαίων, τοῦ αἰωνίως βασιλεύοντος τῶν Χριστιανῶν βασιλείαν ἀτελεύτητον, τὴν χατὰ τὸν προφήτην Δανιὴλ δοθεῖσαν αὐτῷ - διὰ τοῦτο οὐδεμίαν ἀναχλήσεως ἔχει ὁ Ἑλληνισμὸς τὴν ἐλπίδα. “Ἄλλως τε εἰ χαθ᾽ ἣν ἐχράτει δυναστείαν ὁ Ἕλληνισμὸς τὸν λαὸν τοῦ Θεοῦ. λυθείσης ταύτης οὐδαμῶς πάλιν αὐτὴν ἀνέλαδε, πῶς οὐ μάτην νῦν προσδοχῇ τὴν ἀνάχλησιν τῆς παλαιᾶς αὑτοῦ δυναστείας; Τίνος δὲ ἕνεχεν προσδοχᾷ ὁ Ἑλληνισμὸς τῆς παλαιᾶς αὑτοῦ δυναστείας τὴν ἀνάχλησιν; Πάντως ἵνα βασάνοις ἀναγχάσῃ τοὺς Χριστιανοὺς, ἀφίστασθαι μὲν τῆς τοῦ Υἱοῦ ποῦ Θεοῦ λατρείας τε καὶ πίστεως, προσέχοντας δὲ ἕπεσθαι τῇ θρησχείᾳ τῶν δαιμόνων. ᾿Αλλ᾽ αἱ βάσανα αὗται, αἷς καὶ πρώην χρησάμενος ὁ Ἑλληνισμὸς, προσδοχήσας δι᾽ αὑτῶν ἄλυτον φυλάττειν ἑαυτὸν, τὸν μὲν Ἑλληνισμὸν κατέπαυσαν, τὸν δὲ Χριστιανισμὴν ### English translation (Claude) [Question.] If the good appears good when it is compared with the bad, and the world is good, clearly the not-world, that is, what was before the world, is bad. And if both are from God, that is, what was before the world and the world, how are not both from him, that is, the good and the bad? But if one is from him and the other is not from him, how is what is not from him not spontaneous and not under him? And how does he speak truly who says, “From him are all things”? For among all things are both the things that formerly did not exist and the things that now exist. Answer. Evil is nothing other than the turning aside from the good; therefore evil is later than the good, for it is a turning aside from the good. And this shows that the good appears good not from comparison with the bad, but from its own nature. And what was before the world, not being, in no way was; it was neither good nor bad; therefore nothing is compared with what so is not. Further, what in no way is is neither from God, nor from another, nor spontaneous. Before the world, then, there was nothing other than God. Since comparison is of things that are with things that are, the world is not compared with the not-world, nor is the not-world contained in the world. For the not-world is nothing; but what is contained is something. And when we say [that God made the world] from what is not, … we give no being to what is not, but [affirm] the complete abolition of what is not. [74] Question. [If, now that Hellenism has been overthrown] by Christianity, Hellenism has no hope of recall, how has the true religion, once conquered by Hellenism, now received recall? For that the truth prevailed before error the divine Scriptures bear witness, showing that Adam and many after him served not idols but God, even if some of them … Answer. If the end of the present order is the judgment of the impious by fire, as the Scriptures of the prophets and apostles say, and also those of the Sibyl, as the blessed Clement says in his letter to the Corinthians; and this judgment takes place through Jesus Christ, who was crucified by the Jews, who reigns eternally over the Christians with an endless kingdom given to him according to the prophet Daniel; for this reason Hellenism has no hope of recall. Besides, if Hellenism, once the dominion by which it held the people of God was dissolved, never took it again, how does it not now expect in vain the recall of its old dominion? And why does Hellenism expect the recall of its old dominion? Surely so that by tortures it may compel Christians to abandon the worship of and faith in the Son of God and turn to follow the religion of the demons. But these tortures, which Hellenism used before, expecting through them to keep itself undissolved, put an end to Hellenism and [established] Christianity … ### Scripture references - Rom 11:36: quotation, high confidence - 1 Cor 8:6: allusion, medium confidence - 2 Pet 3:7: allusion, high confidence - Mal 4:1: allusion, medium confidence - Dan 7:14: allusion, high confidence ### Extrabiblical texts - Sib. Or. (Sibylline Oracles): allusion, medium confidence - 2 Clem. 16.3 (2 Clement): allusion, low confidence ### Translation notes - The ref holds two questions. The letter of Clement to the Corinthians cited for the Sibyl's prophecy of judgment by fire is not 1 Clement; the reference may be to another writing under Clement's name (compare 2 Clem. 16.3) and is uncertain. The phrase about Christ “crucified by the Jews” and the polemic against paganism are translated as written. Migne's notes on variant readings and Latin are removed by logged corrections. - This ref holds questions 73–74. ### Citation (SBL) Ps.-Justin, Quaest. orth. 73 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/50/#p-73). ## Questions and Answers to the Orthodox 75 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-75 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At death the souls of the just are led by angels to paradise, where they see angels and Christ, and the souls of the unjust to Hades; both await there the resurrection and the final requital. ### Greek text Εἰ οὗ χομίζεται, τῆς ἀναστάσεως; σωμάτων. 4Φ.. τῇ ἐξετάσει μέχρι ἌΠΟΚΡΙΣΙΣ. Οὐχ ἣν ἔχουσιν αἱ ψυκαὶ ἐνταῦθα … ως τῆς τῶν σωμάτων ἐγέρσεως ἡ ψυχὴ τοῦ σώματος ἀλλαγεῖσα Τὰς ἀμδιδὰς οὐ χομ'-" ζεται, ἄρα ἐν τῷ μεταξὺ ὑπόκειται τῇ, εἴα. μετὰ τοῦ σώματος κατάστασιν, ταύτην ἔχουσι καὶ με- Α τὰ τὴν ἐντεῦθεν ἀπὸ τοῦ σώματος ἔξοδον. Ἐνταῦθα μὲν τὰρ τὰ τῆς ἑνώσεως πάντα χοινὰ ὑπάρχει διχλίων τε καὶ ἀδίκων, καὶ οὐδεμία ἐστὶν ἐν αὐτοῖς διαφορὰ χατὰ τοῦτο οἷον τὸ γενέσθαι καὶ τὸ ἀποβνήσχειν, καὶ τὸ ὑγιαίνειν καὶ τὸ νοσεῖν, καὶ τὸ πλουτεῖν καὶ τὸ πένεσθαι, καὶ τὰ ἄλλα τὰ τούτοις ὅμοια. Μετὰ δὲ τὴν ἐκ τοῦ σώματος ἔξοδον εὐθὺς γίνεται τῶν δικαίων τε καὶ ἀδίχων ἡ διαστολή. Ἄλγονται γὰρ ὑπὸ τῶν ἀγγέλων εἰς ἀξίους αὐτῶν τόπους " αἱ μὲν τῶν δικαίων ψυκαὶ εἰς τὸν παράδεισον, [θα συντυχία τε καὶ θέα ἀγγέλων τε καὶ ἀρχαγγέλων, χατ᾽ ὁπτασίαν δὲ καὶ τοῦ Σωτῆρος Χριστοῦ χατὰ τὸ εἰρημένον. ᾿Εχδημοῦγντες ἐκ τοῦ σώματος καὶ ᾿υ»δημοῦντες πρὸς τὸν Κύριον" αἱ δὲ τῶν ἀδίχων ὑυκαὶ εἰς τεὺς ἐν τῷ ἅδῃ τόπους, χατὰ τὸ εἰρημένον περὶ τοῦ Ναδουχοδονόσορ βασιλέως Βαδυλῶνος" Ὁ ἄδης κάτωθεν ἐπικράνθη συγαγτήσας σοι, καὶ τὰ ἑξῆς " αἱ εἰσιν ἐν τοῖς ἀξίοις αὑτῶν τόποις φυλαττόμεναι ἰως τῆς ἡμέρας τῆς ἀναστάσεως καὶ ἀνταποδόσεως. ### English translation (Claude) [Question.] If [until the raising of the bodies the soul, separated from the body,] does not receive [its rewards], is it then in the meantime subject to examination until the resurrection of the bodies? Answer. The state that souls have here with the body they do not have after their departure from the body. [Displaced words of the question: … until the raising of the bodies the soul, separated from the body, does not receive its rewards, is it then in the meantime subject to …] For here all things of the union are common to the just and the unjust, and there is no difference among them in this respect, such as being born and dying, being healthy and being sick, being rich and being poor, and the other things like these. But after the departure from the body the distinction between the just and the unjust takes place at once. For they are led by the angels to places worthy of them: the souls of the just to paradise, where there is meeting with and sight of angels and archangels, and in vision also of the Savior Christ, according to what was said: “Away from the body and at home with the Lord”; and the souls of the unjust to the places in Hades, according to what was said about Nebuchadnezzar king of Babylon: “Hades below was embittered when it met you,” and so on; and they are kept in the places worthy of them until the day of the resurrection and the requital. ### Scripture references - Luke 16:22: allusion, high confidence - Luke 23:43: allusion, medium confidence - 2 Cor 5:8: quotation, high confidence - Isa 14:9: quotation, high confidence ### Translation notes - The question is scrambled in the scan; its displaced words stand inside the answer and are translated there in brackets. Migne's Latin and notes on variant readings are removed by a logged correction. ### Citation (SBL) Ps.-Justin, Quaest. orth. 75 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-75). ## Questions and Answers to the Orthodox 76–77 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-76 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The penitent thief's soul in paradise perceives its joys by an intellectual perception that does not need the body; and the soul separated from the body is not dead or insensible, since death belongs to the ensouled body, not to the soul. ### Greek text Εἰ πρὸ τῆς ἀναστάσεως οὐχ ἔστιν ἐτῶν ἔργων ἀντίδοσις, ποῖον τῷ λῃστῇ προσγέγονεν ἰφελος, πρὸς τὸν παράδεισον αὐτοῦ τῆς ψυχῆς εἰσαθείσης, καὶ μάλιστα ὅτι ὁ μὲν παράδεισος αἰσθητὸς, ἐχ αἰσθητὴ δέ ἔστι τῆς ψυχῆς ἡ οὐσία; ἌΠΟΚΡΙΣΙΣ. Ὄφελος γέγονε τῷ λῃστῇ εἰς τὸν ταράδεισον εἰσελθόντι τὸ ἔργοις μαθεῖν τῆς πίστεως ἢ ὠφέλιμον, δι᾽ ἧς ἠξιώθη τοῦ συναθροίσματος τῶν ᾿γίων ἐν ᾧ φυλάττεται ἕως τῆς ἡμέρας τῆς ἀναστάσεως τε καὶ ἀνταποδόσεως " ἔχει τε τοῦ παραδείσου τὴν αἴσθησιν, κατὰ τὴν ἐννοηματιχὴν λεγομέἣν αἴσθησιν, καθ᾽ ἣν ὁρῶσιν αἱ ψυκαὶ ἑαυτάς τε αἱ τὰ ὑπ᾽ αὐτάς " ἔτι δὲ καὶ τοὺς ἀγγέλους τε καὶ πὺς δαίμονας... Οὐ γὰρ νοεῖ οὔτε ὁρᾷ ψυχὴ ψυχὴν, ἦτε ἄγγελος ἄγγελον, οὔτε δαίμων δαίμονα, ἀλλὰ χατὰ ἣν ῥηθεῖσαν ἐννοηματιχὴν αἴσθησιν ὁρῶσιν ἑαυτούς Ἐ καὶ ἀλλήλους, ἔτι δὲ καὶ τὰ σωματιχὰ πάντα. σθήσεων τῶν αἰσθητῶν ἡ ψυχὴ λαμθάνει τὴν αἴσθηἵν; αἰσθητὰ δὲ τὰ χαλὰ καὶ τὰ φαῦλα τυγχάνουσι" τὼς οὐχ ἀναισθητεῖ ἡ ψυχὴ χωρισθεῖσα τοῦ σώμαπς; Εἰ δὲ ἀναισθητεῖ, δῆλον ὅτι νενέχρωται " νεχρῶν ἀρ καὶ ζώντων διαφορὰν ἀναισθησία διαχρίνει καὶ ἌΠΟΚΡΙΣΙΣ. Πᾶσαι αἱ χτισταί τε καὶ λογικαὶ οὐ- (αι διπλᾶς ἔχουσι χαταληπτιχὰς δυνάμεις, αἰσθητιἦν τε καὶ νοητιχὴν " καὶ ἐννοητιχκὴν μὲν λεγοἕνην, χαθ᾽ ἣν καταλαμδάνουσιν αὐτάς τε καὶ ἀλλήἃς" γοητιχὴν δὲ, χαθ᾽ ἣν δέχονται τὴν γνῶσιν τοῦ πὰρ αὐτάς. Οὐ συνεργίᾳ οὖν τοῦ σώματος αἱ ψυκαὶ … Ψυχὴ, αἴσθησιν παρέχουσα τῇ αὑτῆς παρουσίᾳ, «ἰσθητιχὸν τὸ ζῶον ποιεῖ" καὶ ὡς μὲν πρὸς τὸ ζῶόν ἔστιν αἰσθητιχὸν, ὡς δὲ πρὸς ἑαυτὴν ἔστιν αἴτϑτ-χῇ καὶ οὐδέποτε γίνεται νεχρὰ ἡ ψυχή. Νέχρισις τοῦ ἐμψύχου γὰρ ὑπάρχει, καὶ οὐ τῆς Ψυχῆς. Συνεργίας οὖν δέεται τοῦ σώματος πρὸς τὴν χατέληψιν τῶν αἰσθητῶν τὸ ἔμψυχον καὶ ἡ ἐμψυχία, ἡ φυχὴ, καὶ ἄλλο τὸ χατὰ μετουσίαν, καὶ ἄλλο τὸ χατ᾽ οὐσίαν. ### English translation (Claude) [Question.] If before the resurrection there is no requital of deeds, what benefit did the thief gain when his soul was brought into paradise, especially since paradise is perceptible, but the essence of the soul is not perceptible? Answer. The thief who entered paradise gained the benefit of learning by experience the usefulness of faith, through which he was counted worthy of the assembly of the saints, in which he is kept until the day of resurrection and requital. And he has perception of paradise by what is called intellectual perception, by which souls see themselves and the things beneath them, and further the angels and the demons. For a soul does not understand or see a soul, nor an angel an angel, nor a demon a demon [by bodily sense], but by the intellectual perception mentioned they see themselves and one another, and further all bodily things. [77] Question. [If it is through the] senses that the soul receives the perception of perceptible things, and good and bad things are perceptible, how is the soul, once separated from the body, not without perception? But if it is without perception, clearly it has become dead; for insensibility distinguishes the dead from the living and … Answer. All created and rational substances have twofold powers of apprehension, sensible and intelligible: the one called intellective, by which they apprehend themselves and one another; the intelligible, by which they receive knowledge of what is beside them. Souls, then, … not by the cooperation of the body … The soul, providing perception by its presence, makes the living being perceptive; with respect to the living being it is perceptive, but with respect to itself it is perceiving; and the soul never becomes dead. For deadness belongs to the ensouled being, and not to the soul. It is the ensouled being, then, that needs the cooperation of the body for apprehending perceptible things; and ensouledness and the soul are different, the one by participation, the other by essence. ### Scripture references - Luke 23:43: allusion, high confidence ### Translation notes - The ref holds two questions; the second's opening is lost. Migne's Latin and note references are removed by logged corrections; lost words are marked “…”. - This ref holds questions 76–77. ### Citation (SBL) Ps.-Justin, Quaest. orth. 76 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-76). ## Questions and Answers to the Orthodox 78–79 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-78 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David, restored by repentance, remained after God's heart, so Christ could descend from Bathsheba, though the child of the adultery died; and Josiah's violent death punished his disobedience to the prophet's warning, while his idolatrous sons' captivity refutes pagan claims of the gods' revenge. ### Greek text Εἰ κατὰ τὴν ἑαυτοῦ χαρδέαν εἷναι τὸν Δαθὶδ ὁ Θεὸς ἀπεφήνατο, πῶς μετὰ ταῦτα μοιχείαν καὶ φόνον ὁ αὐτὸς προφήτης εἰργάπατο: Καὶ εἰ ταῦτα ὑπὸ Θεοῦ ὡς φαῦλα μεμίσηνται, διὰ τὶ ἔχ τῆς μοιχαλίδος τὸ γένος ὁ Θεὸς τοῦ προφήτου τυνέστῆσε, καὶ τὸν Δεσπότην Χριστὸν ἐξ αὐτῇ)ς γενελι-γεῖσθαι ἐποίησε; Τούτου δὲ ἔχοντος οὕτως, τὸς ἡ Γραφὴ ἀληθεύει λέγουσα, ὅτι Τέχγα μοιχῶν ἀτέ- ἌΠΟΚΡΙΣΙΣ. Καὶ γὰρ ὁ διὰ μετανοίας τὰ οἰχεῖ; σφάλματα διορθωσάμενος Δαδὶδ καὶ μετὰ τοῦτο εὖρέθη ὡς χατὰ καρδίαν Θεοῦ, τοῦ μὴ βουλομένου “ὧν θάνατον τῶν ἁμαρτωλῶν, ὡς τὸ ἐπιστρέψαι καὶ ζτν αὑτόν. Καὶ ὃν μὲν μοιχιχῶς ἐγέννησεν ἐχ τῆς τοὶ Οὐρίου, τοῦτον ἐθανάτωσεν ὁ Θεὸς, διὰ τὸ εἶναι τέχνα μοιχῶν ἀτέλεστα" τοὺς δὲ μετὰ τοῦτον γεννηθέντας οὐχ ἐθανάτωσε, διὰ τὸ λαδεῖν αὐτὸν ταύτην μετὲ τὴν ἀναίρεσιν τοῦ Οὐρίον εἰς γυναῖχα ἐπιειχῶς. Τιμῶν δὲ τὴν μετάνοιαν ὁ Θεὸς, ἐν τοῖς ἐκ τῆς τ. Οὐρίου γεννηθεῖσι συνεστήσατο τοῦ Δαδὶδ τὸ γένος ὁ. Θεὸς καὶ τὸν Χριστὸν διὰ τὴν αὐτὴν αἰτίαν ἐξ ἘΡΩΤΗΣΙΣ 09’. Εἰ πάντων τῶν βασιλέων Ἶσραΐλ καὶ Ἰούδα τὸν περὶ εὐσέδειαν ζῆλον ὁ Ἰωσίας θερμότατον ἐπεδείξατο, τὰς στήλας τῶν εἰδώλων συντρὶψας, καὶ σὺν τοῖς εἰδωλιχοῖς θυσιαστηρίοις τῶν Ἔλλήνων τὰ ὀστέα τεφρώσας, καὶ τὰ ἄλση τῆς πλάντ: ἄρδην ἐχχόψας, καὶ τοὺς ἐν τοῖς ὑψτλοῖς καὶ θύοντας, τοῦ ταῦτα ἐχτελεῖν ἀποστήσας, καὶ τὶν θείαν ἀνυψώσας λατρείαν, καὶ λαμπρῶς τὰς τῷ νόμου ἑορτὰς, ὡς μαρτυρεῖ ἡ Γραφὴ, τὸν λαὸν ἐτιτελέσαι ποιήσας" καὶ ξί»ος: μὲν Ἑλληνιχῷ τὴν ζωὴν ἐξεδόθησαν πολυχρόνιον Ἕλλησι" πῶς ἐπὶ τοῦ τοῖς οὐχ ἂν εἴποιεν ἀληθεύοντες Ἕλληνες, ὅτι ἀν᾽ ὧν εἰς τὰ σεθάσματα αὐτῶν ἐπλημμέλησεν, ἢ οὗτος αὐτῷ πιχρὰ συνήντησεν ἔχδασις; Ποῦ ὃξ καὶ εὑρὶσομεν αὐτὸν ἁμοιθὰς τοσούτων χατορθωμάτων δεξάμενον; Καὶ πρὸς ποῖον τῶν ἔπειτα ὄφελος αἱ μετὰ ποσούτων χατορθωμάτων μέγεθος τοῖς περὶ τὸν Ἴωθείᾳ μετ᾽ δρετῆς χατορθωσάντων οὐχ ὁ παρών τιν, ἀλλ᾽ ὁ μέλλων, καθ᾽ ὅν αἱ ἁμοιθαὶ ς« εἰσαεὶ προσμένουσι τοῖς ἐχδεχομένοις αὐτάς. Ιδυνηρὸν δὲ τέλος ἐδέξατο τῆς ζωῆς Ἰωσίας διὰ τὸ τιραχοῦσαι αὐτὸν τοῦ προστάγματος Ἱερεμίου εἰρητος αὐτῷ ἐχ προστάγματος Θεοῦ, μὴ ἐξελθεῖν εἰς ννάντησιν τοῦ βασιλέως Αἰγύπτου εἰς πόλεμον, ιθώς φησιν ὁ Ἱερεμίας. Ἵνα οὖν χαθαρὸν τὸν ἁμαρτημάτων παραλάθῃ ἐχ τοῦ βίου ὁ Δεσπόὶς θεὸς, διὰ τοῦτο συνεχώρησεν Ἑλληνιχῷ ξίφει χας δοῦναι ταύτης τῆς παραχοῆς, πρὸς τὴν διδαλίαν τῶν ἑξῆς ἀνθρώπων, τοῦ τε μὴ ἀπειθεῖν ἧς προφῆταις, καὶ τοῦ, Εἰ ὁ δίχαιος μόλις σώζετι, ὁ ἁμαρτωλὸς καὶ ἀσεδὴς ποῦ φαγεῖται; Οἱ δὲ )ῦ πατρὸς αὐτῶν, αἰχμάλωτοι ἐγένοντο, εἶχεν ἂν ραν ὁ τῶν Ἑλλήνων λόγος, ὅτι ἀνθ᾽ ὧν ἐπλημμέλησεν Ἰωσίας εἰς τὰ τῶν εἰδώλων σεδάσματα, οἱ υἱοὶ αὐγῦ αἰχμάλωτοι ἐγένοντο. Εἰ δὲ ἀπέστησαν μὲν τῆς εὐσεδείας τοῦ πατρὸς αὑτῶν, ἀνέλαθον δὲ τῶν εἰδώὧν τὴν λατρείαν, καὶ εἰδωλολατροῦντες ἠχμαλωτίσθησαν, προδήλως ψευδὴς ὁ λόγος τῶν Ἑλλήνων. ### English translation (Claude) [Question.] If God declared David to be after his own heart, how did the same prophet afterwards commit adultery and murder? And if these things are hated by God as evil, why did God establish the prophet's line from the adulteress, and make the Master Christ descend from her? And if this is so, how does Scripture speak truly in saying, “Children of adulterers will not come to maturity”? Answer. David, who corrected his own faults through repentance, was found even after this to be after the heart of God, who does not wish the death of sinners so much as that they turn and live. The child he begot adulterously by the wife of Uriah God put to death, because children of adulterers do not come to maturity; but those born after him he did not put to death, because David took her as wife fittingly after the death of Uriah. Honoring repentance, God established David's line in those born of Uriah's wife, and for the same reason [traced] Christ from [her] … [79] Question. If of all the kings of Israel and Judah Josiah showed the most fervent zeal for piety, breaking the pillars of the idols, burning to ashes the bones of the pagans together with their idol altars, cutting down utterly the groves of error, stopping those who sacrificed on the high places, raising up the worship of God, and making the people celebrate the feasts of the law splendidly, as Scripture testifies; and [he ended] his life by a pagan sword, while long life was given to the pagans, how would the pagans not speak truly about these things, that because of his offenses against their objects of worship such a bitter end met him? And where shall we find him receiving rewards for such great achievements? And for what benefit to those after him …? Answer. [The time of reward] for those who achieve great things in piety with virtue is not the present age but the age to come, in which the rewards await for ever those who expect them. Josiah received a painful end of life because he disobeyed the command of Jeremiah, who told him by God's command not to go out to meet the king of Egypt in war, as Jeremiah says. So that the Master God might take him from life pure of sins, he allowed him to pay the penalty for this disobedience by a pagan sword, for the instruction of the men who came after: both not to disobey the prophets, and that “If the righteous is scarcely saved, where will the sinner and the ungodly appear?” And his sons, … [had they kept the piety] of their father and still become captives, the pagans' argument would have had some ground, that because Josiah offended against the objects of the idols' worship his sons became captives. But if they departed from their father's piety and took up the worship of the idols, and were taken captive while practicing idolatry, the pagans' argument is plainly false. ### Scripture references - 1 Sam 13:14: allusion, high confidence - Acts 13:22: allusion, high confidence - 2 Sam 11:4: allusion, high confidence - 2 Sam 11:15–17: allusion, high confidence - 2 Sam 12:18: allusion, high confidence - 2 Sam 12:24: allusion, high confidence - Matt 1:6: allusion, high confidence - Ezek 33:11: allusion, high confidence - 2 Kgs 23:4–23: allusion, high confidence - 2 Kgs 23:29: allusion, high confidence - 2 Chr 35:20–24: allusion, high confidence - 1 Pet 4:18: quotation, high confidence - 2 Kgs 23:32: allusion, medium confidence - 2 Kgs 24:15: allusion, medium confidence ### Extrabiblical texts - Wis 3:16 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The ref holds two questions. Here “pagans” translates Ἕλληνες (elsewhere rendered “Greeks”). The answer ascribes the warning against fighting Pharaoh Neco to Jeremiah; 2 Chr 35:21–22 puts it in Neco's mouth as from God. Lost or garbled words are marked “…” or supplied in brackets. - This ref holds questions 78–79. ### Citation (SBL) Ps.-Justin, Quaest. orth. 78 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-78). ## Questions and Answers to the Orthodox 80–81 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-80 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Elisha's curse on the jeering youths was a deserved severity that taught their parents, who mocked Elijah's ascension, not to dishonor the prophets; and demons still deceive through mediums among unbelievers, since not all things are yet subjected to Christ. ### Greek text Εἰ μαχροθυμεῖν ἡμᾶς πρὸς πάνας ἡ Γραφὴ διδάσχει, πῶς οὐχ ἕπταισεν Ἐλισαἷος θανατώσας δι᾽ ἀρᾶς τοὺς ὑδρίσαντας αὐτὸν αχήσας, καὶ τὸν διὰ τῶν θηρίων αὐτοῖς ἀντὶ ψιλῆς ἧς εἰς αὑτὸν ὕδρεως ἐπήγαγε θάνατον; ἌΠΟΚΡΙΣΙΣ. Ὅτε διὰ τῆς μαχροθυμίας τῶν κυ} ιἰα τῆς μαχροθυμίας τοῖς ἀδιορθώτοις μάλιστά ἕστι φησιμωτέρα. Οὐ χρὴ οὖν διαδάλλειν τὸν προφήτην πὶ τῇ ἀποτομίᾳ. Εὑρηχὼς γὰρ τὴν μαχροθυμίαν μὴ ταρέχουσαν τοῖς ἁμαρτάνουσι τῆς ἁμαρτίας τὴν εἴσθησιν, καὶ ἐπειδὴ τὰς φωνὰς ταύτας, ἃς ἀτιμάἴοντες τὸν προφήτην ἔλεγον οἱ παῖδες, παρὰ τῶν Ἰυνέων αὐτῶν ἐδιδάχθησαν ἀεὶ πρὸς τοὺς προφήτας πρὸς διασυρμὸν ἔλεγον τῆς τοῦ Ἡλία ἀναλήψεως, ὑσανεὶ τοῦτο λέγοντες, Λαμδανέτω καὶ σὲ πνεῦμα, καὶ ῥιψάτω σε εἰς ὄρος ἄδατον, ὡς χἀχεῖνον ἔῤῥιψεν, ἵν᾿ ἀπαλλαγῶμεν καὶ σοῦ, ὡς χἀχείνου ἀπηλλάγημεν), διὰ τοῦτο τῇ ἀναιρέσει τῶν παίδων ἐμαστίγωσε τοὺς γονεῖς͵ ἵνα μάθωσι μὴ ἀτιμάζειν τοὺς προφήτας, καὶ δὲ αὐτῶν τὸν Θεόν. ουσίᾳ χατήργηται, πῶς διὰ τῶν καλουμένων ἐγγαστριμύθων οἱ δαίμονες φθέγγονται; Πῶς δὲ οὐχ εὖτελῇ καὶ καταφρονήσεως ἄξιον τὸν Χριστιανισμὸν παριστῶσιν, ὅταν ἐν σώμασι Χριστιανῶν τὰ μὲν τῆς ἀπάτης ἐπιδείχνυνται ἔργα, τὰ δὲ τῆς μαντείας ἀποφθέγγονται λόγια;; ἈΠΌΚΡΙΣΙΣ. Εἰ κατὰ τὸ εἰρημένον οὐδέπω τὰ κἄντα αὐτῷ ὑποτεταγμένα εἰσὶν, ἄχρις ἂν χαταρ- Ἰήσῃ πᾶσαν ἀρχὴν καὶ ἐξουσίαν, ὡς εἶναι δῆλον, ὅτι οὕπω κατήργηται πᾶσα τῶν δαιμόνων ἧ πλόν. ἀλλ᾽ οἷς μὲν ὁ Χριστὸς πεπίστευται, ἐν τούτοις πῖτ: τῶν δαιμόνων ἡ πλάνη χατήργηται᾽ οἷς δὲ ὁ Χριτὶ; ἔτι ἀπιστεῖται, ἐν αὐτοῖς ἐνεργοῦσιν οἱ δαίμονες τὶν πλάνην. Καὶ τὰ φαντάσματα οἷς οἱ ἐγγαστρίμα χέχρηνται πρὸς τὸ λαλεῖν καὶ πράττειν τὰ τῆς μεν. τείας λόγια καὶ ἔργα, οὐχ ἔστιν ἀληθινὰ σώματι, ἀλλὰ φαντάζουσιν οἱ δαίμονες τὰς ὄψεις τῶν ὁρῶν των, ὡς σώματα ὁρᾷν τὰ μὴ σώματα. ### English translation (Claude) [Question.] If Scripture teaches us to be long-suffering toward all, how did Elisha not err in killing by a curse those who insulted him as bald, and bringing on them death by wild beasts in return for a mere insult against himself? Answer. When through long-suffering … [severity rather than] long-suffering is especially more useful for the incorrigible. One must not, then, slander the prophet for his severity. For he had found that long-suffering did not give sinners a perception of their sin; and the children had been taught by their parents the words with which they dishonored the prophet, which they always used against the prophets to mock the taking up of Elijah, as if saying, “Let a spirit take you too and throw you onto some inaccessible mountain, as it threw him, so that we may be rid of you as we were rid of him.” For this reason he scourged the parents by the destruction of the children, so that they might learn not to dishonor the prophets, and through them God. [81] Question. [If the power of the demons] has been abolished [by Christ's coming], how do the demons speak through the so-called ventriloquists? And how do they not present Christianity as cheap and worthy of contempt, when in the bodies of Christians they display the works of deceit and utter the oracles of divination? Answer. If, according to what was said, all things are not yet subjected to him, until he abolishes all rule and authority, so that it is clear that not yet has all the error of the demons been abolished, yet in those by whom Christ is believed the error of the demons has been abolished; but in those by whom Christ is still disbelieved the demons work their error. And the phantoms that the ventriloquists use to speak and do the words and works of divination are not real bodies; the demons delude the sight of the onlookers, so that they see as bodies what are not bodies. ### Scripture references - 2 Kgs 2:23–24: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - 2 Kgs 2:16: allusion, medium confidence - 1 Cor 15:24–25: allusion, high confidence - Heb 2:8: quotation, high confidence ### Translation notes - The ref holds two questions; the second's opening is lost (supplied in brackets). Migne's Latin is removed by a logged correction. - This ref holds questions 80–81. ### Citation (SBL) Ps.-Justin, Quaest. orth. 80 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-80). ## Questions and Answers to the Orthodox 82–88 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-82 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seven questions: demons' names (Beelzebul, Belial) were learned from the demons through magic; sacrifices before the law were accepted but not commanded, and Abraham's served as prophecy; Elisha's double portion meant greater power, shown in raising two dead; the saints raised at the crucifixion rose complete and remain immortal; Origen's work explains Hebrew words and measures; Herod heard of Jesus' miracles late; and infants, unable to choose, do not sin, so Scripture's “no one is sinless” does not touch them or Christ. ### Greek text Εἰ οὐδαμοῦ ὀνόματα δαιμόνων καὶ Γραφὴ τοῖς ἀνθρώποις ἔδειξε, πῶς οἱ Ἰουδαῖο, ἐπὶ, τοῦ Κυρίου τὸ τοῦ Βεελζεδοὺλ ὡς ἐγνωσμένον ὧν; μαζον ὄνομα, ἐν τούτῳ φάσχοντες αὐτὸν τοὺς ξείμο., νας ἐχθάλλειν; Πῶς δὲ καὶ αὑτὸς ὁ Δεσπότης ὡς π᾿ νώσχουσι τοῖς μαθηταῖς τὴν τοῦ δαίμονος χλῆτε. Β ἔλεγεν, Εἰ τὸν οἰκοδεσπότην Βεειζεζοὺ.1 ἑχάλεσαν; Τίς δὲ ἢ ἑρμηνεία τοῦ τοιούτου ὀνόματος; ἌΠΟΚΡΙΣΙΣ. Ὥσπερ τὸ εἶναι δαίμονας ὑπ᾽ αὐτὸν. τῶν δαιμόνων ἐμάνθανον οἱ ἄνθρωποι, οὕτως καὶ τὸς. ὀνομασίας αὐτῶν παρ᾽ αὑτῶν ἐδιδάχϑησαν. Πρῶτον. γὰρ ἔθυσαν οἱ ἄνθρωποι τοῖς δαίμοσι, καὶ ὕστεριν. εἶπεν ἡ θεία Γραφὴ τὸ, Ἔθυσαν δαιμονίοις, χὰ, οὐ Θεῷ. Καὶ χαθάπέρ περὶ τοῦ εἶναι τοὺς δαίμονε;. οὐδὲν φαίνεται ἡ Γραφὴ εἰρηκυῖα, ὅμως δὲ λέγε: Ἔθυσαν τοῖς δαιμονίοις, καὶ οὐ Θεῷ" οὕτως χεὶ περὶ τῆς ὀνομασίας αὐτῶν μηδὲν εἰρηκχύυΐα, λέγε: τὰ. ὀνόματα τῶν δαιμόνων, τοῦ τε Βεελζεβοὺλ καὶ κὦ Βελίαρ. “Ποία, φησὶ, συμφρώνησις Χριστῷ αρίς Βελίαρ; οἷς γὰρ ἐχέχρηντο οἱ ἐπαοιδοὶ ὀνόματ: πρὶ τὰ προχείμενα αὐτοῖς ἔργα, ταῦτα ἀναγκαίως τι αὐτῶν ἐμάνθανον. Κατὰ γὰρ τὸν τρόπον τῆς πείας, οὕτως καὶ τὴν προσηγορίαν τῆς χλήσεο; αὑτῶν ὠνόμαζον. Εἴρηται δὲ τῷ Ὠριγένει τούτον. τῶν ὀνομάτων ἡ ἑρμηνεία, ἐν τῇ Ἑρμηγείᾳ τῶν Θεΐον οὐχ ἥδετο, χαθώς τινες ἔφασαν, καὶ ἡ νῦν ἃ διδάσχει κατάστασις, διὰ τί πρὸ τοῦ νόμου τῷ Νῶε ὁ θύειν προσέταττε, καὶ μάλιστα ὅτε εἰδωλικαὶ οὐδέπω ἐγίνοντο; Εἰ δὲ ἥδετο ταύταις, διὰ τί μετὰ, τὸν νόμον ἡ τούτων χρῆσις ἐπαύσατο; ἌΠΟΚΡΙΣΙΣ. Οὐδεὶς τῶν θυσάντων τὰ ἄλογα βνσίαν τῷ Θεῷ πρὸ τοῦ νόμου χατὰ τὴν θείαν διάταξον Ὁ ἔθυσε, χἂν φαίνεται ὁ Θεὸς ταύτην προσδεξάμενος, τῇ ταύτης ἀποδοχῇ δειχνύων τὸν θύσαντα στον αὐτῷ. “Ἃ δὲ προσέταξε τῷ ᾿Αδραὰμ λαβεῖν ζῶ τριετίζοντα, ὡσαύτως δὲ καὶ χριὸν ὃν ὑπὲρ τοῦ Ἰστὰχ προσήνεγχε θῦσαι, οὐχ ὡς ταῖς τούτου θυσίαις ἡδύμενος, ἀλλὰ χρείας ἕνεχα προμηνυτιχῆς τῶν ἐσομέ" νων. Τῷ δὲ Νῶς οὐδαμοῦ φαίνεται ὁ Θεὸς προστάξες προσαγαγεῖν αὐτῷ τὴν τῶν ἀλόγων θυσίαν. νι, εὖτε διπλᾶ θαύματα ἐποίησεν; οἷον ὑετὸν ἐπέχειν, καὶ λιμῷ πιέζειν τὴν γῆν, πυρὸς κατὰ θυσιῶν οὐρανίου φορὰν, ἱερέων ἀνομούντων σφαγὰς, πεντηχοντάρχων ὅλο.... καὶ τὰ λοικά; Πόθεν, οὖν Ἐλισσαῖος δειχθήσεται τὴν ἑαυτοῦ αἴτησιν καὶ τὴν τοῦ Ἡλία ὑπόσχεσιν χομισάμενος; ἌΠΟΚΡΙΣΙΣ. Οὐχ ἠτήσατο Ἐλισσαῖος τὸ διπλοῦν τοῦ πνεύματος πρὸς ποίησιν τῶν αὐτῶν διπλῶν ἔρἴων, ἀλλὰ πρὸς τὸ ἰσχύειν ἁπλῶς ἐχτελεῖν ὅσα ἦν (ρεία τοῦ γενέσθαι ὑπ᾽ αὐτοῦ μετὰ μείζονος περιουτὰς δυνάμεως. Τῆς δὲ αἰτήσεως ὅτι οὐχ ἀπέτυχε, ταρτυροῦσι τὰ δι᾽ αὐτοῦ γεγονότα θαύματα " ὧν τινὰ ἐὲν διπλᾶ, τινὰ δὲ ἁπλᾶ ἐξετέλεσε. Τὸ γὰρ ἐγεῖραι ἴύὴο νεχροὺς, ἕνα μὲν ζῶντος αὐτοῦ, ἕνα δὲ τελευτήσαντος, τὸ διπλοῦν ἐδήλου τῆς ἐν τοῖς λοιποῖς θαύμαπν, εἰ ἐδούλετο, περιουσίας τῆς ἐν αὐτῷ θείας τοῦ [νεύματος χάριτος. Καὶ ἐπὶ μὲν τοῦ Ἠλία πρὸς τὴν (είαν ἐγίνετο τοῦ ἐλαίου ἡ ἐπίδοσις, ἐπὶ δὲ τοῦ Ἐλισσαίου καὶ ὑπὲρ τὴν χρείαν. Καὶ ὁ μὲν Ἠλίας τῦρ χατήγαγεν ἐχ τοῦ οὐρανοῦ πρὸς τὴν ἄμυναν τῶν ἰχϑρῶν, ὁ δὲ Ἐλισσαῖος ἵππους καὶ ἀναδάτας πυρὸς ιατήγαγεν ἐχ τοῦ οὐρανοῦ πρὸς βοήθειαν τῷ Ἰσραήλ. πε ὁ τέλειος ἀνίσταται ἄνθρωπος, πῶς λέγει μετὰ τὸ κοποτιχὸν πάθος ἡ Γραφὴ, ὅτι πολλὰ σώματα τῶν πχοιμημένων ἁγίων ἠγέρθη; ὅπερ οὐκ εἶπεν ἐπὶ τῶν Ὦλων ὧν ὁ Κύριος ἤγειρεν " οἷον ἐπὶ Λαζάρου, καὶ ἐπὶ τοῦ υἱοῦ τῆς χήρας, ἣ περὶ τῆς θυγατρὸς Ἰαείκυ, ἀλλ᾽ ἀπολύτως ὅτι τόνδε ἢ τήνδε ἀνέστησε. Πῶς ς ὧν ἐπὶ τούτων μόνον σωμάτων ἀναστάσεως μέμνηια!, καὶ Σπάγει ὅτι ἐνεφανίσθησαν πολλοῖς : ὅπερ τῷ πλείστῳ μέρει φαντασίας ὑπόνοιαν δίδωσι. Καὶ εἰ τῷ ὄντι ἄψυχα ἀνέστησαν σώματα, καὶ εἰ ἐπεἤωσαν, ἦ εὐθέως ἐτελεύτησαν, ἢ μένουσιν ἐν ἀθανατ, καὶ ὅποι, καὶ τί τοῖς μετ᾽ ἐχείνους ἐχ τῶν ἐπ᾿ υὐτοῖς γεγονότων τὸ ὄφελος δίδωσι, δίδαξον. ἌΠΟΚΡΙΣΙΣ. Εἰ τελείαν ἀνάστασιν ταύτην χαλοῦ- ' μεν τῶν ἀνισταμένων ἀνθρώπων, τῶν ψυχῶν εἰσοιαζομένων πάλιν εἰς τὰ σώματα τῶν ἀνισταμένων, ἤλον ὅτι πάντες οἵ τε ἀναστάντες, οἵ τε μέλλοντες ἰνίστασθαι ὑπὸ τοῦ Κυρίου τέλειοι ἀνέστησαν. ᾿Αδύνατον γὰρ γενέσθαι νεχρῶν ἀνάστασιν, τῆς ψυχῆς μὴ εἰσοικιζομένης εἰς τὸ οἰχεῖον σῶμα. Κἂν οὖν ἢ) ἅπῃ ἡ θεία Γραφὴ, ὅτι ὁ δεῖνα ἀνέστη ἐχ τῶν νειῶν, ἣ ὅτι σώματα ἀνέστησαν ἔκ τῶν νεχρῶν, χρὴ ἡμᾶς δι᾽ ἑκατέρας φωνῆς τὴν τελείαν νοεῖν ἀνάσταπν, τὴν κατὰ ἀπόδοσιν ψυχῆς τῷ σώματι γινομένην" ιἂλ χαθάπερ ὅταν εἴπη ἡ θεία Γραφὴ" Ὁ ἐγείρας ὃν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐκ τῶν γεχρῶν ωοποιήσει τὰς ψυχὰς καὶ τὰ σώματα ἡμῶν, οὔτε … ἀτελῆ λέγει τὴν ἀνάστασιν, οὔτε φαντασίας δέξεκα ὑπόνοιαν, ἀλλὰ τελείαν ἀναστάσεως τὴν πίστιν ὦτως καὶ ὅταν λέγῃ" Ἡτγέρθη πολλὰ σώματα τὰν κεχοιμημένων ἁγίων ἐκ νεκρῶν, τὴν τελείαν λέτε! ἀνάστασιν. Γέγονε δὲ τούτων τῶν ἁγίων ἡ ἀνάσταςι; ἀπόδειξις. Εἶναι τὸν τοῦ Χριστοῦ θάνατον τοῦ... ων ἀνθρώπων, τοῖς ἐν τῷ παρόντι.... πάσαις ταῖς ἐν τῷ ἄδη ψυχαῖς. Δι᾽ ἣν αἰτίαν οὐδὲ ἐτελεύτησαν τῷ» λιν, ἀλλὰ μένουσιν ἐν ἀθανασίᾳ, χαθάπερ ὁ Ἐνὲη καὶ ὁ Ἠλίας, καί εἰσι σὺν αὑτοῖς ἐν τῷ παραδείτῳ ἀναμένοντες τὴν ἤδη αἰωνίαν τῆς τοῦ Χριτν ἀναστάσεως γινομένην χατὰ ἐναλλαγὴν, χαθ᾽ ἦν, ἃ: φησιν ὁ θεῖος ἀπόστολος, Πάντες Εἰς γὰρ ἀθάνατόν τε καὶ ἄφθαρτον ζωὴν οὕπω τίγονέ τινος ἡ ἀνάστασις, πλὴν τοῦ Σωτῆρος Χριστοῦ" διὸ καὶ πρωτότοχος τῶν νεχρῶν, καὶ ἀπαρχὴ τῶν χεχοιμημένων ἀνηγόρευται. ἜΡΩΤΗΣΙΣ Πῴ΄. ΤΙ ἑρμηνεύεται ἡ μνᾶ, τὸ εἶσι, τὸ γέδειλ, τὸ γόμορ, τὸ σίχιλον, τὸ βασι.λεχὲν, τὲ ἅγιον, ὁ στατὴρ, ἡ δραχμὴ, ὁ κοδράντης, ὁ ἐξ μίσκος, τὸ δίδραχμον, τὸ τάλαντον, τὸ ἀσσάριεν, τὸ σεραφεὶμ, τὸ βεζβ1, τὸ σαδαὼθ, τὸ ᾿Αδωναῖ, τὶ ἐφούδ; ἀμφοτέρων γὰρ ἡμῖν ἀναγκαία ἣ γά-. σις, ἐπειδὴ ἑχάτερα τῇ Γραφῇ περιέχεται. ἌΠΟΚΡΙΣΙΣ. Εἴρηται τῷ Ὠριγένει ἀνδρὶ ἐπιστομένῳ τὴν τῶν Ἑθραίων διάλεχτον πάντων τῶν ἐν ταῖς θείαις Γραφαῖς φερομένων Ἑδραϊχῶν ἣ μέτρων ἡ ἑρμηνεία. Ἐχείνην ζητήσας, εὑρΐτε: ἃ ἐν αὐτῇ τὴν πάντων ἑρμηνείαν ὧν ἐζήτησας. ρέσεως, τῇ ποιήσει τῶν θαυμάτων ὁ Δεσπότης πρεπεν, ὥς φησιν ὁ Ματθαῖος, καὶ πάντας ἣ πε ᾿ τούτου φήμη τοὺς ἐν τῇ Ἰουδαίᾳ κατέλαδε, τῶ; μετὰ τὴν τοῦ Προδρόμου ἀναίρεσιν, ἀχούων τὰ ὑτὸ τοῦ Χριστοῦ γινόμενα θαύματα ὁ Ἡρώδης σὺν τοῖς Ἰουδαίοις ἔλεγεν ὅτι Ἰωάννης ἐστὶ πρὸς ζωὴν ὑπ’ στρέψας, καὶ ποιῶν τὰ σημεῖα; Ταῦτα γὰρ ἡ μὲν ἔιγεῖται ὁ μαχάριος Μάρχος. ἌΠΟΚΡΙΣΙΣ. Ὅτι μὴ πάντα τὰ ὑπὸ τοῦ Σωτῇρος Ὑεγονότα θαύματα πάντες οἱ ἀχούσαντες ἐν ἐν' καιρῷ ἤχουσαν, ἀλλ᾽ οἱ μὲν πρότερον, ἄλλο: δὲ ὕστιρον, μαρτυροῦσιν αἱ φωναὶ τῶν εἰρηκότων τὸν Ἰωένγὴν εἶναι ἐργάτην τῶν θαυμάτων τῶν γεγενημένων ὑπὸ τοῦ Σωτῆρος μετὰ τὴν ἀναίρεσιν τοῦ Ἰωάννου" … οὐκ ἂν γὰρ ἔλεγον τοῦτο, εἰ ἦσαν ἀχούσαντες τὰ τρὴ τῆς ἀναιρέσεως ᾿Ιωάννον γεγονότα θαύματα ὑτὸ τοῦ Σωτῆρος. Οὐδὲν οὖν ἦν θαυμαστὸν εἰ καὶ ὁ ᾿Ηρώξι; μετὰ τὴν ἀναίρεσιν τοῦ Ἰωάννου ἀχούει τὰ ἔργα τῶν μαθητῶν τοῦ Ἰησοῦ, τὰ ἐπ᾽ ὀνόματι τοῦ Ἰησοῦ γε- Α γονότα. Τότς γὰρ ἤχουσεν ὁ Ἡρώδης τὸ ὄνομα τοῦ Ἰησοῦ, ὅτε ἀπέστειλεν ὁ Ἰησοῦς τοὺς μαθητὰς αὖτοῦ εἰς τὰς χώμας καὶ πόλεις χηρύττειν τὴν μετάνοιαν, καὶ θεραπεύειν τὰς νόσους, χαθά φησι Μάρχοὸς ὁ εὐαγγελιστής. Καὶ γὰρ αὐτὸς ὁ Ἰωάννης πρὸ τῆς ἐγέρσεως «τοῦ νἱοῦ τῆς χήρας οὐχ ἦν ἀκούσας πάντα ὅσα ἐποίησεν ὁ Ἰησοῦς ἐν τῇ Γαλιλαίᾳ τε καὶ τῇ Ἱερουσαλὴμ, καίτοι πολλῶν ὄντων τῶν ἤδη γεγενημένων ὑπὸ τοῦ Σωτῆρος θαυμάτων, καὶ πρὸ τοῦ βληθῆναι τὸν Ἰωάννην εἰς φυλαχὴν, καὶ μετὰ τὸ βληθῆναι αὐτὸν εἰς φυλαχήν. Τότε γὰρ ἀπέστειλε τοὺς μαθητὰς αὑτοῦ ὁ Ἰωάννης πρὸς τὸν Ἰησοῦν μαθεῖν, Εἰ αὐτὸς εἶ ὁ προσδοχώμεγος ἐλθεῖν; καθά φησι Λουχᾶς μὲν ὁ εὐαγγελιστὴς τοῦ... εὐαγγελιστὴς ἐχεῖνο. φὴ, καὶ ἡμεῖς πεπιστεύχαμεν, ἁμαρτίαν γεννηθεὶς ὁ Χριστὸς οὐχ ἐποίησε, πῶς πάλιν ἀληθεύει ἡ Γραφὴ μεθ᾽ ὄρχου βοῶσα, ὅτι Οὐδεὶς γενγηθεὶς ὃς οὐχ ἥμαρτεν, οὐδὲ περυχὼς ὃς οὐχ ἡγόμησε; πᾶν δὲ καὶ βρέφος τὸ σύγχρονον τῷ τόχῳ τέλος δεξάμενον, ἣ βραχὺ μέρος ζωῆς χομισάμενον, ἁμαρτίαν καὶ ἀνομίαν, ἣ τὰ τούτων ἐναντία ποιῆσαι ἠδύ- ἈΠΌΚΡΙΣΙΣ. Τὸ, Οὐδεὶς γεγγηθεὶς ὃς οὐχ ἧμαρτεν, οὐδὲ πεφυκὼς ὃς οὐχ ἠνόμησεν, οὐ δείχνυσι ψευδὲς τὸ περὶ τοῦ Χριστοῦ εἰρημένον, τὸ, ᾿Αμαρτίαν οὐκ ἑποίησε. Περὶ γὰρ τοῦ ἐξ ἀνδρὸς καὶ γυναικὸς γεννηθέντος εἴρηται ὁ λόγος οὗτος. Ὁ δὲ Χριστὸς ἐχ Πνεύματος ἁγίου καὶ τῆς ἀγίας ἐγεννήθη Παρθένου. Νοεῖται δὲ ὃ λόγος οὕτως" Οὐδεὶς πεφυχὼς ἀμαρτάνεῖν, ἢ ἀνομεῖν, ὃς οὐχ ἥμαρτεν, ἣ οὐκ ἢνόμησε. Πέφυχε δὲ ἁμαρτάνειν ὁ χατὰ τὴν αὐθαίρετον προαίβέσιν ἄγων ἑαυτὸν εἰς τὸ πράττειν ἃ βούλεται, εἴτε ἀγαθὰ, εἴτε φαῦλα. Τὸ δὲ βρέφος, ἅτε οὕπω ὃν τῆς τοιαύτης δυνάμεως, δῆλον ὅτε οὐδὲ πέφυχεν ἀμαρπάνειν. Καὶ τό" Τίς γὰρ καθαρὸς ἔσται ἀπὸ ῥύπου; ᾿Α.1᾽ οὐδεὶς, ἐὰν καὶ μία ἡμέρα ὁ βίος αὑτοῦ ἐπὶ τῆς γῆς, οὐδενὶ τρόπῳ ἁρμόζει τῷ βρέφει7" τὸ γὰρ βίος ἀντὶ τῆς πολιτείας ἐλέχθη] " τῷ δὲ βρέφει ὥσπερ οὐχ ἔστι πολιτεία, οὐδὲ βίος. ### English translation (Claude) [Question.] If Scripture nowhere showed men names of demons, how did the Jews in the Lord's time name the name of Beelzebul as something known, saying that he cast out demons by him? And how did the Master himself say to the disciples, as to those who knew the demon's name, “If they called the master of the house Beelzebul”? And what is the interpretation of such a name? Answer. As men learned of the existence of demons from the demons themselves, so they were taught their names by them. For men first sacrificed to demons, and afterwards the divine Scripture said, “They sacrificed to demons and not to God.” And just as Scripture appears to have said nothing about the existence of demons, yet says, “They sacrificed to demons and not to God,” so too, having said nothing about their names, it speaks the names of the demons, Beelzebul and Belial: “What accord,” it says, “has Christ with Belial?” For the names that the enchanters used for the works they had in hand they necessarily learned from the demons. For according to the manner of their [magic] they named the title of their invocation. The interpretation of these names has been given by Origen in the Interpretation of the … [83] Question. [If God] took no pleasure [in sacrifices], as some have said and the present state of things teaches, why before the law did he command Noah to sacrifice, especially when there were not yet idolatrous [sacrifices]? But if he took pleasure in them, why after the law did their use cease? Answer. None of those who sacrificed irrational animals to God before the law sacrificed according to a divine ordinance, even if God appears to have accepted the sacrifice, showing by accepting it that the one who sacrificed was [pleasing] to him. And what he commanded Abraham, to take a three-year-old animal, and likewise the ram that he offered in sacrifice in place of Isaac, he commanded not as taking pleasure in their sacrifices, but for the sake of foretelling things to come. And God nowhere appears to have commanded Noah to offer him the sacrifice of irrational animals. [84] Question. [If Elisha asked for a double share of Elijah's spirit, how is he shown to have] done double miracles? [Elijah's were] restraining the rain, oppressing the earth with famine, bringing down heavenly fire upon sacrifices, slaughtering the lawless priests, [consuming] the captains of fifty, and the rest. From where, then, will Elisha be shown to have obtained his own request and Elijah's promise? Answer. Elisha did not ask for the double share of the spirit in order to do the same works twice over, but in order simply to be able to accomplish, with a greater abundance of power, whatever needed to be done by him. That he did not fail in his request the miracles done through him bear witness, of which he accomplished some doubled and some single. For raising two dead men, one while he was alive and one after he had died, showed the double measure of the abundance of the divine grace of the Spirit in him, if he wished it, in the other miracles too. And with Elijah the gift of oil was for need, but with Elisha it was even beyond need. And Elijah brought fire down from heaven to defend himself against enemies, but Elisha brought down horses and riders of fire from heaven to help Israel. [85] Question. [If at the resurrection] the complete man rises, how does Scripture say after the Lord's passion that many bodies of the saints who had fallen asleep were raised? It did not say this of the others whom the Lord raised, such as Lazarus, the widow's son, or Jairus' daughter, but absolutely that he raised this man or that girl. How then does it mention a resurrection of bodies only in the case of these, and add that they appeared to many? This gives most people the suspicion of a phantom. And teach us whether bodies without souls really rose, and whether they lived on, or died at once, or remain in immortality, and where, and what benefit they give to those after them from what happened to them. Answer. If we call this the complete resurrection of men who rise, when the souls are settled again in the bodies of those who rise, clearly all who rose and who are to rise by the Lord rose complete. For it is impossible for a resurrection of the dead to take place without the soul being settled again in its own body. Even if the divine Scripture says, “So-and-so rose from the dead,” or, “Bodies rose from the dead,” we must understand by either expression the complete resurrection, which takes place by the restoring of the soul to the body. And just as when the divine Scripture says, “He who raised our Lord Jesus Christ from the dead will give life to our souls and bodies,” it neither speaks of an incomplete resurrection nor admits a suspicion of a phantom, but [teaches] faith in a complete resurrection; so too when it says, “Many bodies of the saints who had fallen asleep were raised from the dead,” it speaks of the complete resurrection. The resurrection of these saints was a proof that the death of Christ … of all men, to those in the present [age] … and to all the souls in Hades. For this reason they did not die again, but remain in immortality, like Enoch and Elijah, and are with them in paradise, awaiting the [resurrection] that takes place by change through the resurrection of Christ, which is already eternal; according to which, as the divine apostle says, “All [will be changed].” For no one's resurrection to immortal and incorruptible life has yet taken place except that of the Savior Christ; therefore he is proclaimed firstborn of the dead and firstfruits of those who have fallen asleep. [86] Question. What is the meaning of the mina, the hin, the gebel, the gomor, the shekel, the royal [shekel], the holy [shekel], the stater, the drachma, the quadrans, the … , the didrachma, the talent, the assarion, the seraphim, the … , the Sabaoth, the Adonai, the ephod? For knowledge of both [the words and the measures] is necessary to us, since each is contained in Scripture. Answer. The interpretation of all the Hebrew [words] or measures found in the divine Scriptures has been given by Origen, a man who knew the language of the Hebrews. If you look for that work, you will find in it the interpretation of all that you have asked. [87] Question. [If from the beginning of his] preaching the Master shone with the doing of miracles, as Matthew says, and the report of him spread over all in Judea, how, after the death of the Forerunner, did Herod with the Jews, hearing of the miracles done by Christ, say that it was John who had returned to life and was doing the signs? For the blessed Mark narrates these things. Answer. That not all who heard heard of all the miracles done by the Savior at one time, but some earlier and others later, is witnessed by the words of those who said that John was the worker of the miracles done by the Savior after John's death; for they would not have said this if they had heard of the miracles done by the Savior before John's death. There was, then, nothing wonderful if Herod too, after John's death, heard of the works of Jesus' disciples, those done in Jesus' name. For Herod heard the name of Jesus at the time when Jesus sent his disciples into the villages and cities to preach repentance and heal diseases, as Mark the evangelist says. Indeed John himself, before the raising of the widow's son, had not heard of all that Jesus did in Galilee and Jerusalem, though many miracles had already been done by the Savior, both before John was cast into prison and after he was cast into prison. For it was then that John sent his disciples to Jesus to learn, “Are you the one who is expected to come?”, as Luke the evangelist says … [88] Question. [If, as Scripture says] and we have believed, Christ when born did no sin, how again does Scripture speak truly when it cries out with an oath, “No one has been born who did not sin, nor has anyone come into being who did not transgress”? And every infant that met its end at the time of its birth, or received a short span of life, could [neither] commit sin and lawlessness nor do the opposite … Answer. “No one has been born who did not sin, nor has anyone come into being who did not transgress” does not show to be false what was said of Christ, “He committed no sin.” For this saying was spoken of one born of man and woman; but Christ was born of the Holy Spirit and the holy Virgin. The saying is to be understood thus: no one who is of a nature to sin or transgress has failed to sin or transgress. He is of a nature to sin who by his own self-chosen will leads himself to do what he wishes, whether good or bad. But the infant, since it does not yet have such power, clearly is not of a nature to sin. And “Who will be clean from filth? Not one, even if his life on earth be one day” in no way fits the infant; for “life” is said in the sense of “way of life”; and as the infant has no way of life, neither has it a life [in this sense]. ### Scripture references - Matt 12:24: allusion, high confidence - Matt 10:25: quotation, high confidence - Deut 32:17: quotation, high confidence - 2 Cor 6:15: quotation, high confidence - Gen 8:20–21: allusion, high confidence - Gen 15:9: allusion, high confidence - Gen 22:13: allusion, high confidence - 2 Kgs 2:9–10: allusion, high confidence - 1 Kgs 17:1: allusion, high confidence - 1 Kgs 18:38: allusion, high confidence - 1 Kgs 18:40: allusion, high confidence - 2 Kgs 1:10–12: allusion, high confidence - 2 Kgs 4:32–35: allusion, high confidence - 2 Kgs 13:21: allusion, high confidence - 1 Kgs 17:14–16: allusion, high confidence - 2 Kgs 4:1–7: allusion, high confidence - 2 Kgs 6:17: allusion, high confidence - Matt 27:52–53: quotation, high confidence - John 11:43–44: allusion, high confidence - Luke 7:14–15: allusion, high confidence - Mark 5:41–42: allusion, high confidence - Rom 8:11: quotation, medium confidence - 1 Cor 15:51: quotation, high confidence - Col 1:18: allusion, high confidence - 1 Cor 15:20: allusion, high confidence - Matt 4:23–24: allusion, high confidence - Mark 6:14–16: allusion, high confidence - Mark 6:7–13: allusion, high confidence - Luke 7:18–20: allusion, high confidence - 1 Pet 2:22: quotation, high confidence - 1 Kgs 8:46: echo, medium confidence - Eccl 7:20: echo, medium confidence - Job 14:4–5: quotation, high confidence ### Translation notes - This staged ref holds seven questions run together in the scan (two numerals are legible, garbled as “Πῴ'”). Several questions' openings are lost (supplied in brackets by sense). Migne's notes on variant readings, references, and Latin are removed by logged corrections; lost words are marked “…”. - The work of Origen cited for Hebrew names and measures is probably his lost book on Hebrew names; this is uncertain. The quoted “No one has been born who did not sin” is not a verbatim biblical text (compare 1 Kgs 8:46; Eccl 7:20). - This ref holds questions 82–88. ### Citation (SBL) Ps.-Justin, Quaest. orth. 82 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-82). ## Questions and Answers to the Orthodox 89 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-89 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sheet in Peter's vision held only unclean animals, as his refusal shows; it foreshadowed the reception of the gentiles, whose hearts God cleansed by faith in Christ. ### Greek text Εἰ τὸ σχεῦος, ὅπερ ὁ Πέτρος ἐν τῇ ὀπτασίᾳ τεθέαται, εἶχε τὰ χαθαρὰ πετεινὰ … καθῶς ἡμῖν ἥ Γραφὴ παραδίδωσι... πάντα φωνὴ περιληπτιχὴ ἀμφοτέρων τῶν προλεχθέντων χαθὼς ἔστηχεν “ εἶτα θῦσαι καὶ φαγεῖν ἐχ. τῶν δει- … μενος, παρῃτήσατο, Μηδαμῶς, Κύρεε, λέγων, ὅτι οὐδέποτε κοιγὸν ἣ ἀχάθαρτον ἔφαγον " πῶς διὰ τῶν τοιούτων ῥημάτων οὐ δείχνυται πάντα μὲν ἀπαγορεύων τὰ ἄλογα ὡς ἀχάθαρτα, μεμφόμενος δὲ τῷ τὴν βρῶσιν ἀπὸ τῆς ἐξ αὐτῶν ἐπιτρέψαντι, ὡς ἀχαθάρτω ἌΠΟΚΡΙΣΙΣ. ᾿Απὸ τῆς τοῦ Πέτρου ἀποχρίσεως μανθάνομεν τίνα ἦν τὰ ἐνόντα ἐν τῇ σινδόνι, τουτέστι τὰ ἀκάθαρτα μόνα" καὶ οὐχ ἐξ ἀνάγχηφ ἡ τοῦ πάντα φωνὴ περιέχει καὶ τὰ καθαρά" δυνατὸν γὰρ πάντα τὰ τετράποδα καὶ τὰ πετεινὰ τῆς γῆς λέγεσθαι καὶ τὰ ἀκάθαρτα. Τὸ δὲ, Οὐδαμῶς, Κύριε, οὐδέποτε κοινὸν οὔτε ἀκάθαρτον ἔφαγον, τρὰ τὴν θέαν πάντων τῶν ἐν τῇ σινδόνι δειχθέντων αὐτῷ ἀπεχρίνατο, καὶ οὗ περὶ τινῶν. Τὸ οὖν σχεῦος ἐν ᾧ ἣν πάντα τὰ πετεινὰ καὶ τὰ τετράποδα... χατὰ παράληψιν εἴρηται τοῦ ἀκαθάρτου, ἀντὶ τοῦ ἐν ᾧ ἣν πάντα τὰ ἀκάθαρτα πετεινὰ καὶ πάντα τὰ τες τράποδα τῆς γῆς. Καὶ ὥσπερ ὅταν λέγῃ ἡ θεία Γραφὴ, Παντὸς ἀγδρὸς ἡ κεφαὴ ὁ Χριστός ἔστιν, ἡ νοῦ παντὸς φωνὴ οὐ περιέχει πιστόν τε καὶ ἄπ στον ἄνδρα, ἀλλὰ πιστὸν μόνον" ὁ γὰρ πιστὸς ἀνήρ. ἔστι σῶμα τοῦ Χριστοῦ, καὶ ὁ Χριστὸς τοῦ πιστοῦ ἀνδρὸς λέγεται κεφαλὴ " οὕτως οὐδὲ ἡ νοῦ πάντα φωνὴ περιεχτιχή ἐστι χαθαρῶν τε καὶ ἀχαθάρτων, ἀλλὰ τῶν ἀκαθάρτων μόνων, δι᾽ ὧν προεμηνύθη τῷ Πέτρῳ ἡ παράληψις τῶν ἀκαθάρτων ἐθνῶν, ὧν τῇ πίστει τοῦ Χριστοῦ ὁ Θεὸς ἐχαθάρισε τὰς χαρλίς. ### English translation (Claude) [Question.] If the vessel that Peter saw in the vision contained the clean birds … , as Scripture hands down to us, … “all” is a word that includes both of those mentioned, as it stands; then, [commanded] to sacrifice and eat of those shown, he refused, saying, “By no means, Lord, for I have never eaten anything common or unclean”: how is he not shown by such words to forbid all irrational animals as unclean, and to blame the one who permitted eating them, as unclean? Answer. From Peter's answer we learn what the things in the sheet were, namely the unclean only; and the word “all” does not necessarily include the clean too; for “all the quadrupeds and birds of the earth” can be said of the unclean. And “By no means, Lord, I have never eaten anything common or unclean” he answered at the sight of all the things shown to him in the sheet, and not about some of them. The vessel, then, in which were all the birds and quadrupeds … is spoken of with “unclean” left out, instead of: in which were all the unclean birds and all the quadrupeds of the earth. And as, when the divine Scripture says, “The head of every man is Christ,” the word “every” does not include the believing and the unbelieving man, but the believer only (for the believing man is the body of Christ, and Christ is called the head of the believing man), so the word “all” does not include clean and unclean, but the unclean only, by which the reception of the unclean nations was foreshown to Peter, whose hearts God cleansed by faith in Christ. ### Scripture references - Acts 10:11–14: allusion, high confidence - Acts 10:14: quotation, high confidence - 1 Cor 11:3: quotation, high confidence - Acts 15:9: allusion, high confidence ### Translation notes - Several words in the question are lost or garbled; Migne's Latin and note references are removed by logged corrections. ### Citation (SBL) Ps.-Justin, Quaest. orth. 89 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-89). ## Questions and Answers to the Orthodox 90 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-90 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joseph and Moses could marry foreign wives because, unlike the patriarchs' sons, they were in no danger of being turned from piety and instead brought their wives to it. ### Greek text Εἰ εὐσεδεῖ λογισμῷ οἱ πατριάρχαι κινούμενοι ἑαυτοῖς καὶ τοῖς παισὶ τὰς γαμετὰς ἐχ τὴς οἰχείας συγγενείας εἰλήφασι, πῶς οὐ παρὰ τὸν εὖ", σεθῇ τῶν προγόνων σχοπὸν Ἰωσὴφ καὶ Μωῦσῆς διε: πράξαντο, ὁ μὲν Αἰγυπτίαν, ὁ δὲ Μαδιανίτιδα γυναῖχα, πῆναι τοὺς υἱοὺς αὐτῶν τῆς εὐσεδείας οὐχ ἐπέτρετποναὐ.. τοὺς ἐχ τῶν ἐθνιχῶν λαδεῖν γαμετὰς, ὁ δὲ Μωῦσῆς καὶ ὁ Ἰωσὴφ τοῦ τοιούτου φόδον ἧσαν ἀνώτεροι" οὐδὲν οὖνχε" τὰ παράβασιν τοῦ σχοποῦ τῶν πατέρων πεποιηχότες φαίνονται ὅτε Μωῦσῆς καὶ ὁ Ἰωσὴφ, λαθόντες ἐθνιχὰς γαμετάς. Οὐ γὰρ μόνον αὐτοὶ οὐχ ἐξετράπησαν τίς εὐσεδείας ὑπὸ τῶν ἑαυτῶν γυναιχῶν,, ἀλλὰ καὶ τὰς Ὁ ξαυτῶν γυναῖχας εἰς τὴν ἑαυτῶν μετέφερον ### English translation (Claude) [Question.] If the patriarchs, moved by pious reasoning, took wives for themselves and their sons from their own kin, how did Joseph and Moses not act against the pious aim of their forebears, the one taking an Egyptian wife and the other a Midianite? [Answer.] [The patriarchs, fearing lest their sons be turned away] from piety, did not permit them to take wives from the gentiles; but Moses and Joseph were above such fear. So Moses and Joseph do not appear to have done anything against the aim of the fathers in taking gentile wives. For not only were they themselves not turned away from piety by their wives, but they even brought their wives over to their own … ### Scripture references - Gen 24:3–4: allusion, high confidence - Gen 28:1–2: allusion, high confidence - Gen 41:45: allusion, high confidence - Exod 2:21: allusion, high confidence ### Translation notes - The opening of the answer is lost (supplied in brackets by sense); the ref breaks off. ### Citation (SBL) Ps.-Justin, Quaest. orth. 90 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-90). ## Questions and Answers to the Orthodox 91–92 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-91 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Adam, being rational, already had the notion of death and of shame without having seen them; and the answer distinguishes Scripture's terms judgments, ordinances, law, testimony, commandments, and precepts. ### Greek text Εἰ πρὸ τῆς παραδάσεως ὁ ᾿Αδὲμ λογικοῦ ἣ ἀλάγου οὐ τεθέαται θάνατον, πῶς ὅν οὐχ εἶδεν, ὡς ἑωραχὼς, ἀπειληθέντα ἐδειλίασε θάνατον, Πῶς δὲ τοῦτον, ἀγνοούμενον αὐτῷ, ὡς ἐγνωσμένον ἠπείλησεν ὁ Θεός; ἌΠΟΚΡΙΣΙΣ. Εἰ λογικὸν ἐχεῖνον χαλοῦμεν τὸν … ντα ἐν ἑαυτῷ τῶν ὑπὸ τῶν … σημαινομένων ἐννοέας, δῆλον ὅτι καὶ ὁ ᾿Αδὰμ, λογιχὸς ὧν, εἶχεν ἑαυτῷ τοῦ θανάτου τὴν ἔννοιαν. Καὶ καθώς περ μὴ ρακὼς μὲν ὁ ᾿Αδὰμ λογιχὸν ἐπὶ τῇ ἑαυτοῦ γυμνώι αἰσχυνόμενον, ὅμως δὲ γυμνωθεὶς ἠσχύνθη, ἐσχη- "ς ἐν ἑαυτῷ τῆς αἰσχύνης τὸ ὄνομα καὶ τὴν ἔννοιαν, τως εἶχεν ἐν ἑαυτῷ καὶ τοῦ θανάτου τὴν ἔννοιαν, ν τὸ πρᾶγμα ἐν ἄλλῳ μήπω ἦν θεασάμενος. Διὸ λόγως ἐξδειλίασε τὸν θάνατον, εἰδὼς αὐτὸν ἀπὸ τῆς νοίας αὐτοῦ ἀντιχείμενον ὄντα τῆς ζωῆς. ἜΡΩΤΗΣΙΣ Β΄. Ἐπειδὴ ἡ Ῥραφὴ λέγει κρίμα-, καὶ διχαιώματα, καὶ μαρτύρια καὶ νόμον, ἔντος καὶ προστάγματα, εἰ ταὐτά εἰσιν ἀμφότερα ἀλλοις, ἣ ἑχάτερον ἔχει λόγον ἰδιάζοντα, δίδαξον. ἌΠΟΚΡΙΣΙΣ. Κρίματα᾽ μὲν λέγει τοὺς λόγους τοὺς αστείλαντας τῶν οὐ πραχτέων τὰ πραχτέα, καὶ τιμὴν ἵν τὴν. ἐπὶ τῇ ὑπαχοῇ, ἀτιμίαν δὲ τὴν ἐπὶ τῇ τραχοΐ ὡρισμένας" δικαιώματα δὲ λέγει τῶν χριἄτων τὴν ὀρθότητα, ἀπονεμητιχὴν τῶν χατ᾽ ἀξίαν ιάστιρ. ΝΝόμον δὲ λέγει τὴν ἔγγραφον περίληψιν πάης τῆς Ἰουδαϊχῆς λατρείας τε καὶ πολιτείας" μαρρίαν δὲ χαλεῖ τὴν ἐπὶ τοῖς πεπραγμένοις ὑπὸ τῶν. ἱξαμένων τὸν.. δι᾿ εὐλογίας καὶ χατρᾳς ἀμοιθὴν, ἣν τ δ σῶν, τονε ὁ Μωῦἧς διαμαρτυρόμενος ἔλεγε τοῖς Ἰουδαίοις, συμθῆσεθαι αὐτοῖς πειθομένοις ἣ ἀπειθοῦσιν. Ἐντολὰς δὲ αὶ προστάγματα λέγει τὸν χατὰ.. λόγων εχθέντας͵ χατὰ τὴν ἔμφασιν τῆς θείας αὐθεντίας τοῦ αὔτα ἐντειλαμένου ἣ προστάξαντος. ### English translation (Claude) [Question.] If before the transgression Adam had not seen the death of any rational or irrational being, how was he afraid of the death that was threatened, which he had not seen, as though he had seen it? And how did God threaten it as something known, when it was unknown to him? Answer. If we call rational the one who has in himself the notions of the things signified [by names] … , clearly Adam too, being rational, had in himself the notion of death. And just as Adam had not seen any rational being ashamed of its own nakedness, yet when he was made naked he was ashamed, having in himself the name and the notion of shame, so he had in himself the notion of death too, even if he had not yet seen the thing in another. Therefore he reasonably feared death, knowing from his own understanding that it is opposed to life. [92] Question. Since Scripture speaks of judgments, ordinances, testimonies, and law, commandments and precepts, teach us whether these are all the same as one another, or whether each has its own meaning. Answer. By “judgments” it means the words that distinguish what is to be done from what is not to be done, and appoint honor for obedience and dishonor for disobedience; by “ordinances” it means the rightness of the judgments, which assigns to each according to desert. By “law” it means the written summary of the whole Jewish worship and way of life; and it calls “testimony” the requital, by blessing and curse, for the deeds of those who received the [law], which Moses, calling heaven and earth to witness, told the Jews would come upon them if they obeyed or disobeyed. And by “commandments” and “precepts” it means the [words] laid down by way of command, according to the emphasis of the divine authority of the one who commanded or ordained them. ### Scripture references - Gen 2:17: allusion, high confidence - Gen 2:19–20: allusion, medium confidence - Gen 3:7: allusion, high confidence - Deut 4:45: allusion, high confidence - Deut 6:1: allusion, medium confidence - Deut 30:19: allusion, high confidence ### Translation notes - The ref holds two questions. Migne's Latin and a displaced line naming the beasts and reptiles are removed by logged corrections; lost words are marked “…”. - This ref holds questions 91–92. ### Citation (SBL) Ps.-Justin, Quaest. orth. 91 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-91). ## Questions and Answers to the Orthodox 93–94 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-93 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The waters above the firmament protect it from the luminaries' heat, steady it, and temper the air; at the end the present heaven and earth will pass away for a new creation, as Scripture's images of the rolled-up scroll and worn-out garment show, refuting those who call the heaven eternal. ### Greek text Εἰ τὰ νῶτα τοῦ οὐρανοῦ πεφόρωται ὕδασι, καθμὴς φησιν ἣ Γραφὴ, ὅπερ τινὲς ἔφα-. ταν γεγονέναι διὰ τὴν πυρώδη τῶν φωστήρων οὐσίαν, ὕστε τοῖς ἐπιχειμένοις τὸν οὐρανὸν πιαινόμενον ὑδασι, τῇ ὑποχειμένῃ τῶν φωστήρων φλογὶ μένειν ἐχείρωτον, πῶς οἱ ταῦτα λέγοντες ἀληθεύουσι, τῶν φωστήρων οὐχ ἐν τῷ οὐρανῷ, ἀλλ᾽ ὑπὸ τὸν οὐρανὸν χινουμένων; Εἰ δὲ τούτους ἐν τῷ οὐρανῷ λέγομεν εἷναι, πῶς τὴν χινητιχὴν ἐνέργειαγ ἔχουσι, τοῦ οὐρανίου σώματος τὸ ἀχίνητον ἔχοντος; Εἰ δὲ͵ σὺν τῷ οὐρανῷ τὰ ἄστρα λαμθάνει τὴν χίνησιν, πῶς οὐχ ἀληθεύει ὁ σφαῖραν τὸν οὐρανὸν προσαγορεύων μῦθος; … φωστήρων νοῆσαι ἀχόλουθον, πῶς οὐχ ἄχρηστος τῶν ἄνω ὑδάτων ἡ σύστασις; τίς δὲ καὶ αὐτὴ ἐν τῇ συντελείᾳ γενήσεται, ἄνω μὲν τῶν δικαίων, χάτω δὲ τῶν ἀναρτωλῶν τὰς τῶν μελλόντων ἀμοιβὰς τότε. μελλόντων χομίζεσθαι; ἌΠΟΚΡΙΣΙΣ. Κἂν ὑπὸ τὸν οὐρανόν. εἶσιν οἱ φωστῆρες, ἀλλ᾽ ἡ φορὰ τῆς τῶν πυρωδῶν οὐσίας … αἰτίαν ἐπιδεδώχασιν οἱ εἰρηχότες πρὸς διαμονὴν τοῦ στερεώματος πεφορτῶσθαι τὰ νῶτε ποῦ οὐρανοῦ τοῖς ὕδασιν. Οὐ τοῦτο δὲ μόνον ἐστὶν αἴτιον τοῦ εἶναι τὰ ὕδατα ἕν τοῖς νώτοις τοῦ οὐρα» νοῦ, τὸ ἀχείρωτον αὐτὸν εἶναι τῇ ὑποχειμένῃ φλογὶ τῶν φωστήρων, ἀλλὰ καὶ τὸ βαρεῖσθαι αὑτὸν ἐπὶ τὰ χάτω ὑπὸ τοῦ πλήθους τῶν ἐν νώτοις αὐτοῦ ὑδάτων, καὶ μὴ δονεῖσθαι ὑπὸ τῆς βιαίας τῶν ἀνέμων φορξῃ, καὶ τὸ τὴν ἄχραν ἐξ αὐτῶν ἐπὶ τὸ χάτω πέμπεσθαι ψυχρότητα“ ἀφ' ἧς μιγείσης τῇ ἄχρᾳ τοῦ ἡλίου θερμότητι, ἀποτελεῖται τῶν ἀέρων ἣ εὐχρασία πρὸς τὶν διαμονὴν τῶν ἐπὶ γῆς ζώων τε καὶ φυτῶν. Ἐν δὲ τῇ συντελείᾳ οὐχ ἐν τῷ νῦν οὐρανῷ καὶ ἐν τῇ νῦν γῇ χο' … τὸ εἰρημένον, ὥσπερ τό" Ὁ οὐρανὸς καινός" καὶ ἡ γῆ καιγὴ ἣν ἐγὼ ποιῶ, μένει ἐνώπιόν μου εἰς τοὺς αἰῶνας. Καὶ πάλιν’ Κατ᾽ ἀρχὰς σὺ, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν τοὺ εἰσιν οἱ οὐρανοί" καὶ αὑτοὶ μὲν ἀπολοῦνται, σὺ δὲ διαμένεις" καὶ πάντες ὡς ἱμάτιον παλαιωθή καὶ ἀ.λαγήσονται. Καὶ πάλιν’ "Ἔτι ἅπαξ ἐτὰ σείω οὗ μόνον τὴν γῆν, ἀ.λ:λὰ καὶ τὸν οὐρανό, Τὸ δὴ σαλευόμενον δηλοῖ τὴν αὐτοῦ μετάστασιν, ἱα μείνῃ τὰ μὴ σαλευόμενα ἀχίνητα. σεσθαι, καὶ τὰ ἄστρα ὡς φύλλα πίπτειν ἐπὶ τῆς προλέγει μὲν ὁ Κύριος, καὶ ὁ προφήτης δὲ τοῦτος προχατήγγειλε σύμφωνα’ πῶς ἣ παντελὴς τοῦ σί:ρεώματος ἀπώλεια διὰ τῶν ἐχείνων λόγων ὦ δείχνυται; Τίς οὖν ἡ τῶν τοιούτων ῥημάτων διόγοια, καὶ πῶς τὸ τῶν στοιχείων συνίστασθαι ἄφϑεῤτὸν δύναται; ἌΠΟΚΡΙΣΙΣ. Ὥσπερ τοῦ στερεώματος τὴν ποίη" σιν παραδολιχῶς ἡ θεία Γραφὴ παρείχασε, τοὶ μὲν τῇ ἐχτάσει τῆς δέρεως, λέγουσα’ ὋὉ ἐχτείνων τὸν οὐρανὸν ὡσεὶ δέριγ᾽ ποτὲ δὲ τῷ χαπνῷ ἐστιρεωμένῳ: Ὁ οὐρανὸς, φησὶν, ὡσεὶ καπνὸς ἐστερεώθη᾽" ποτὲ δὲ τῷ περιφερεῖ τῆς χαμάρας" Ὁ τα' γύσας, φησὶ, τὸν οὐραγὸν ὡσεὶ καμάραν" οἵω, καὶ τὴν ἀνάλυσιν αὐτοῦ παραδολιχῶς παρείχαζει ποτὲ μὲν βιδλίῳ ἑλισσομένῳ, ποτὲ δὲ στοιχείῳ λυ… μένῳ πυρὶ, καθά φητιν ὁ ἀπόστολος Πέτρος ἐν τ δευτέρᾳ αὐτοῦ χαθολιχῇ ἐπιστολῇ" ποτὲ δὲ ἱματίῳ παλαιουμένῳ. ᾿Ανάγχη τὰρ τῇ εἰσαγωγῇ τοῦ μ τόνος οὐρανοῦ τοῦ καινῶς γινομένου ἀναιρεῖσθαι τὸ στερέωμα, ὡς ἄχρηστον ὃν πρὸς ἐχείνην τὴν χατέ" σταειν, ἵνα τῇ αὐτοῦ ἀπωλείᾳ, χἂν τότε τὸ μάτανν τοῦ περὶ τῆς ἀγεννησίας καὶ ἀφθαρσίας τοῦ οὐρῖ’ … φρονα τοῦτον εἰρηχότες. ### English translation (Claude) [Question.] If the back of the heaven is loaded with waters, as Scripture says — which some have said was done because of the fiery substance of the luminaries, so that the heaven, enriched with the waters lying upon it, might remain unconquered by the flame of the luminaries beneath it — how do those who say this speak truly, since the luminaries move not in the heaven but under the heaven? And if we say they are in the heaven, how do they have the activity of motion, when the heavenly body is immovable? But if the stars take their motion together with the heaven, how is the myth that calls the heaven a sphere not true? … [If it is not] consistent to think [this] of the luminaries, how is the existence of the waters above not useless? And what will it be at the consummation, when the righteous above and the sinners below are to receive the rewards of what is to come? Answer. Even if the luminaries are under the heaven, yet the motion of the fiery substances … those who said that the back of the heaven is loaded with waters for the preservation of the firmament have given a cause. But this is not the only cause of the waters being on the back of the heaven, that it may be unconquered by the flame of the luminaries beneath it; another is that it may be weighed down by the mass of the waters on its back, and not be shaken by the violent rush of the winds; and that extreme coldness may be sent down from them, which, mixed with the extreme heat of the sun, produces the good temperature of the air for the preservation of the animals and plants on earth. At the consummation, [the rewards will be given] not in the present heaven and the present earth … , according to what was said, “The new heaven and the new earth which I make remain before me for ever.” And again: “In the beginning, Lord, you founded the earth, and the heavens are the works of your hands; they will perish, but you remain; and they will all grow old like a garment, and they will be changed.” And again: “Yet once more I will shake not only the earth but also the heaven.” The shaking shows its removal, so that the things not shaken may remain unmoved. [94] Question. [That the heaven will be rolled up like a scroll,] and that the stars will fall like leaves on the [earth], the Lord foretells, and the prophet proclaimed beforehand in agreement; how is the complete destruction of the firmament not shown by those words? What, then, is the meaning of such words, and how can the elements subsist incorruptible? Answer. As the divine Scripture compared the making of the firmament figuratively — at one time to the stretching out of a skin, saying, “Who stretches out the heaven like a skin”; at another to smoke made firm, “The heaven,” it says, “was made firm like smoke”; at another to the curve of a vault, “Who set up the heaven like a vault” — so it compares its dissolution figuratively, at one time to a scroll rolled up, at another to an element dissolved by fire, as the apostle Peter says in his second catholic letter, at another to a garment growing old. For with the bringing in of the heaven that is newly made, the firmament must be abolished, as useless for that state, so that by its destruction, at least then, the folly may be shown and refuted of those who said … that the heaven is unbegotten and eternal. ### Scripture references - Ps 148:4: allusion, high confidence - Gen 1:7: allusion, high confidence - Isa 66:22: quotation, high confidence - Ps 102:25–26 (101:26-Ps LXX): quotation, high confidence - Hag 2:6: quotation, high confidence - Heb 12:26–27: allusion, high confidence - Matt 24:29: allusion, high confidence - Isa 34:4: allusion, high confidence - Ps 104:2 (103:2 LXX): quotation, high confidence - Isa 51:6: quotation, medium confidence - Isa 40:22: quotation, high confidence - 2 Pet 3:10–12: allusion, high confidence ### Translation notes - The ref holds two questions; the second's opening is lost (supplied in brackets). Migne's notes on variant readings of earlier questions and his Latin are removed by logged corrections; lost words are marked “…”. The end of the second answer continues, displaced, in question 95. - This ref holds questions 93–94. ### Citation (SBL) Ps.-Justin, Quaest. orth. 93 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/75/#p-93). ## Questions and Answers to the Orthodox 95–96 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-95 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the new creation the air will remain for movement, as believers will be caught up to meet the Lord in the air; and the infants slain by Herod and the children who sang Hosanna are rightly praised, since they suffered and sang by God's grace, and God avenges their sufferings. ### Greek text Εἰ διὰ τὴν ἡμετέραν χρείαν Καὶ φέλειαν ἡ παραγωγὴ τῆς χτίσεως γέγονε, καὶ διὰ ἣν ἡμετέραν ὁμοίως χρείαν τὰ μὲν φθείρεται, τὰ δὲ ρθαρσίαν ἐν τῇ συντελείᾳ ἐνδύσονται" οἷον χτήνη ἐν καὶ πετεινὰ καὶ θηρία φθείρεται, οὐρανὸς δὲ καὶ γῇ φθορᾶς ἀπαλλάττεται" καὶ τὰ μὲν φθείρεται ὡς νενδεοῦς ἡμῶν ἀνισταμένου τοῦ σώματος" ἐν ἀφθαρἰᾳ δὲ τὰ δηλωθέντα διαμενεῖ στοιχεῖα, τῶν πραχθένὧν ἧμῖν μελλόντων ἡμῶν ἐν αὐτοῖς χομίζεσθαι τὴν ντίδοσιν᾽ ἀὴρ καὶ θάλαττα, πῶς οὐχ ἄχρηστα, εἰ ὅτε μένει ἄφθαρτα, οὔτε εἰς ἀναπνοὰς, οὔτε εἰς ἐμ- Ὁρίας, οὔτε ἰχθνοφαγίας, ἣ ἑτέρας τινὸς βοηθείας ξ αὐτῶν χρῃζόντων ἡμῶν διὰ τὸ ἀνενδεὲς, χαθὼς φὴν, τοῦ σώματος; ἌΠΟΚΡΙΣΙΣ. Εἰ χατὰ τὸν ἁπόστολον Παῦλον παρει τὸ σχῆμα τοῦ χόσμου τούτου ὁ Θεὸς, δῆλον κι ἐξ ἀνάγχης καὶ τὰ ἄλλα πάντα τὰ τοῦ σχήματος ἰνεχεν τοῦ χόσμου γεγονότα συμπαραχθήσεται τῷ τοῦ (όσμου σχήματι" εἰσαχθήσεται δὲ χαινὸς οὐρανὸς καὶ (ἢ, ἐν οἷς μέλλουσι δίδοσθαι δικαίοις τε καὶ ἀδίχοις τῶν πραχτέων αἱ ἀμοιδαί. 'Γῷ δὲ ἀέρι εἰ καὶ πρὸς ἀναπνοὴν τότε οὐ χρήζομεν, ἀλλὰ πρὸς τὴν χίνησίν τε καὶ τοπιχὴν μετάστασιν ἀναγκαίως αὐτῷ χρησόμεθα. ᾿Αρπαγησόμεθα γὰρ, φησὶν, ἐν γεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα. παρὰ Θεοῦ ὁ ἕπαινος.... ται, οἱ παρὰ Ἡρώδου τὴν διὰ. λαδόντες ἀναίρεσιν, καὶ τὰ ἐπὶ «τοῦ... ἡνίχα ἐπὶ τοῦ χτήνους χαθήμενος.. κατελάμδανε τὸν ὕμνον φθεγξά.... ον ἔχουσι δικαίως χρεωστούμενον ἕ... χἀχεῖνοι τῆν σφαγὴν ἣν παρὰ γνώμην ἐδέξαντο" καὶ ταῦτα οὗ γνώμῃ οἰχείᾳ, ἀλλὰ χάριτι θείᾳ ἐν Ἵερουσαλὴμ τὸν ὕμνον ἐχεῖνον ἐφθέγξαντο. Ἶ στοῦ πάτχειν (ἡμῖν, φησὶν, ἐχαρίσθη οὗ μόνον τὸ εἰς αὑτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὑτοῦ πάσχεινὴ, ἔπασχον δὲ καὶ τὰ βρέφη ὑπὲρ Χριστοῦ" θείας ἄρα ἐξιώθησαν χάριτος. Τίς οὖν οὐχ ἐπαινέσειε ταῦτα δικαίως τῇ δόσει τῆς θείας χάριτος ἐπαινεθέντα ὑπὸ τοῦ Θεοῦ, τοῦ καὶ τοῖς παρὰ γνώμην καλοῖς τὸν ἔπαινον δαψιλενομένου; ἔτι δὲ εἰ, πρὸς τὸν ἔπαινον τῶν διὰ τὴν εὐσέθδειαν θλιδομένων, ἀνταποδίδωσιν ὁ θεὸς θλίψιν τοῖς θλίψασιν, ἀνάγχη ἄρα καὶ τὰ βρέφη τὰ ἀναιρούμενα ὑπὸ Ἡρώδου, ἐπαινεῖσθαι τούτῳ τῷ ἐπαίνῳ τῷ διὰ τὴν ἐχδίχησιν τῶν θλίψεων. Δέχαιον, … ἀγένγητόν τε καὶ ἀΐδιον τοῦτον ἀφρόνως εἰρηχότες. ματος ἀποδειχθῇ καὶ ἐξελεγχθῶσιν ὅσοι ἀγέννητόν τε καὶ ἀΐδιον εἰσὶ τὸν οὐρανὸν χατὰ τὸν ἄψρονα τοῦτον εἰρηχότες. Εἰ τοῖς μὴ χατὰ γνώμην καλοῖς παρὰ Θεοῦ ὁ ἕπαινος οὐ ἘΞ τ ψρὴ ἴαῖδει οἱ παρὰ Ἡρώδου τὴν διὰ ξίφους (νοὶ διὰ τὸν Κύριον) λαθόντες ἀναίρεσιν, καὶ ἐπὶ τοῦ Κυρίου ἡνίχα ἐπὶ τοῦ χτήνους καθήμενος τὴν πόλιν κατελάμδανε, τὸν ὕμνον φθεγξάμενα φῆ, τίνα ἔχουσι δικαίως χρεωστούμενον ἔπαινον, εἰ, "Ά δοῦναι τοῖς θλίψασιν ὑμᾶς Θ.1έψειν" ὑμῖν ἃ τοῖς θλιδομένγοις ἄνεσιν μεθ᾽ ἡμῶν ἐν τῇ βαῦε Ἰδίᾳ αὑτοῦ. ### English translation (Claude) [Question.] If creation was brought forth for our need and benefit, and likewise for our need some things perish and others will put on incorruption at the consummation — cattle, birds, and beasts perish, while heaven and earth are freed from corruption; the former perish because our body rises without needs, while the elements mentioned will remain in incorruption, since we are to receive in them the requital of our deeds — how are the air and the sea not useless, if they remain incorruptible, when we will need them neither for breathing, nor for trade, nor for eating fish, nor for any other help from them, because of the body's freedom from need, as I said? Answer. If, according to the apostle Paul, God makes the form of this world pass away, clearly all the other things that came to be for the sake of the form of the world will by necessity pass away along with the form of the world; and a new heaven and earth will be brought in, in which the rewards of their deeds are to be given to the just and the unjust. And even if we do not then need the air for breathing, we shall necessarily use it for motion and change of place. For “we shall be caught up,” it says, “in clouds to meet the Lord in the air.” [96] Question. [If] praise from God [is not due to those who are good not by their own will, what praise justly owed have] those who received death from Herod … , and those who uttered the hymn when the Lord, seated on the beast, was entering the city? Answer. … those too [received] the slaughter that they received against their will; and these uttered that hymn in Jerusalem not by their own will but by divine grace. [For if] “it has been granted to us,” it says, “not only to believe in him but also to suffer for him,” and the infants too suffered for Christ, then they were counted worthy of divine grace. Who then would not praise those whom God justly praised by the gift of divine grace, he who lavishes praise even on those who are good against their will? Further, if, for the praise of those afflicted for piety, God repays affliction to those who afflict them, then the infants killed by Herod must be praised with this praise too, which comes through the avenging of afflictions. “It is just [for God] …” [Displaced end of the previous ref: “… that by its destruction the folly may be shown and refuted of all who have foolishly said that the heaven is unbegotten and eternal.” The question repeated: “If praise from God is not due to those good not by their own will, … those who received death by the sword from Herod for the Lord's sake, and those who uttered the hymn when the Lord, seated on the beast, was entering the city, what praise justly owed do they have?”] … “to repay with affliction those who afflict you, and to give you who are afflicted rest with us” … in his kingdom. ### Scripture references - 1 Cor 7:31: allusion, high confidence - 2 Pet 3:13: allusion, high confidence - 1 Thess 4:17: quotation, high confidence - Matt 2:16: allusion, high confidence - Matt 21:15–16: allusion, high confidence - Phil 1:29: quotation, high confidence - 2 Thess 1:6–7: quotation, high confidence ### Translation notes - The ref holds two questions; the scan repeats the second question in full and displaces the end of the previous answer into it (both translated in brackets). Migne's note references are removed; lost words are marked “…”. - This ref holds questions 95–96. ### Citation (SBL) Ps.-Justin, Quaest. orth. 95 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-95). ## Questions and Answers to the Orthodox 97 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-97 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law's repeated washings and sacrifices only cleansed ritual faults and punished real crimes without mercy, while grace offers sinners repentance as a physician for every sin, so grace is the more loving. ### Greek text Εἰ ἡ χάρις διὰ τοῦτο χέχλτες χάρις, διὰ τὸ τοῖς παροῦσι τοῦ νόμου συγχυρέν τοιμότερον, πῶς τὰ τῇ χάριτι πρέποντα ἐν τῷ νόρυ μᾶλλον εὑρίσχεται; Ὁ μὲν γὰρ ῥαντισμοῖς τισι πὶ θυσίαις ἀλόγων καὶ διαφοραῖς βαπτισμάτων τὰς πταίοντας καθ᾽ ἐχάστην ἀπολύει τῆς μέμψεωτ' ᾧ δὲ χάρις ἕν μόνον χαρίζεται βάπτισμα. “Αταΐ ἃ μόνον εἰ μὲν ὑπεπίπτομεν πταίσμασιν, ἅπαξ μὸν» καὶ τῆς ἀφέσεως ἐδεόμεθα. Πολλάχις δὲ ἁμαρτάνον:::. δῆλον ὅτι καὶ πολλάχις τῆς ἀφέσεως χρίζομεν" ὅπερ οὐχ ἡ χάρις, ἀλλ᾽ ὁ νόμος διὰ τῶν πρϑεγέν τῶν ῥαντισμῶν καὶ τῶν λοιπῶν παρέχεεν Πῶς οὖν δειχθήσεται τοῦ νόμου ἣ χάρις φιλανῆεποτέρα περὶ τοὺς ἁμαρτάνοντας, ὥσπερ εἶργε ἐχόντων τῶν πραγμάτων; ἌΠΟΚΡΙΣΙΣ. Τῶν τοιούτων πταισμάτων ὁ νύμ; διὰ τοῦ βαπτίσματος καὶ θυσίας δίδωσι" τὴν ἄγετ τῶν μηδὲν συντελούντων εἰς βλάδην πολιτείας τὶ ζωῆς ἀνθρώπων " οἷον ὡς τὸ, ἄψασθαιε νεχροῦ, ἢ Ἐπροῦ, ἢ τινος τῶν τοιούτων : τῶν δὲ ἄλλων πταιτῃν τῶν γεγενημένων εἰς βλάδην. πολιτεξας ἣ ζωῆς ὅν θρώπων, τῶν τοιούτων πτα!ισμάτων οὐ δίδωσι συγχίρῆσιν, οὔτε διὰ τοῦ βαπτίσματος οὔτε διὰ τῆ; τίν᾽ ἀλόγων θυσίας, ἀλλὰ δικαίαν τε καὶ ἀξίαν ἀμοιίῃη ᾿ δίδωσι τοῖς πταίσασι διὰ τοῦ ἴσου τῆς ἀντιπλήξτο: μοῦ, ὀδόντα ἀντὶ ὀδόγτος. “Ὅπου δὲ τὸ ἵτον τὶ; ἀντιδόσεώς ἐστιν ἀπρεπὲς, ἐχεῖ τὸν διὰ πυρὸς, ἢ θου, ἣ ξίφους θάνατον ἀνταποδίδωσι τοῖς Τὴν μὲν͵ γὰρ θυγατέρα τοῦ ἱερέως πορνεύσουταν δὲ πυρὸς ἀναλίσχει, τὴν δὲ τοῦ λαϊχοῦ ἀνδρὸς διὰ λΐθο, τὴν δὲ ὕπανδρον διὰ ξίφους. Καὶ οὐδαμοῦ ἰσχὺς τὸ νόμῳ ἐχ φιλανθρωπίας διὰ βαπτισμῶν τε καὶ θυσιὼν σῶσαι τῶν τοιούτων τινά. Τῆς δὲ χάρετος πολλὴ τῷ ἔστι πρὸς τὴν τῶν ἁμαρτανόντων ἢ ἰσχύς. λὺπ γὰρ καὶ τοῦ νόμου χρατοῦντος, εἰ μὴ κατέλαθε τὸν ἀμαρτήμασιν, ἀνοίξασα αὐτῷ τῆς μετανοίας τὸ θύραν, οὐχ ἂν εὗρε παρὰ τῷ νόμῳ σωστιχὴν. ἄμα τωλῶν φιλανθρωπίαν. Αὕτη ἔταξεν ἐν τῷ χόσμῳ τῶν ἁμαρτωλῶν ἰατρὸν δόχιμον, τὴν μετάνοιαν, τὴν ὃν ἰᾶσθαι, μάνον εἰ βουληθεῖεν χρήσασθαι τῷ τῆς μετ: νοίας βουλήματι. ### English translation (Claude) [Question.] If grace is called grace because it is readier [to forgive] than the provisions of the law, how are the things that befit grace found rather in the law? For the law, by certain sprinklings and sacrifices of irrational animals and different washings, releases from blame those who stumble day by day; but grace grants one baptism only. If we fell into faults only once, we would need forgiveness only once. But since we sin many times, clearly we need forgiveness many times; and this not grace but the law provides, through the sprinklings mentioned and the rest. How then will grace be shown to be more loving toward sinners than the law, if things are as I said? Answer. The law gives release, through washing and sacrifice, from such faults as contribute nothing to the harm of the way of life and the life of men: for example, touching a corpse or a leper or something of the kind. But for the other faults, committed to the harm of the way of life or the life of men, the law gives no pardon for such faults, either through washing or through the sacrifice of irrational animals, but gives to those who stumbled a just and fitting requital by equal retaliation: … tooth for tooth. And where equality of requital is unfitting, there it repays death by fire, or stone, or sword to the [offenders]. For the daughter of a priest who commits fornication it consumes by fire, the daughter of a layman by stone, and the married woman by the sword. And nowhere does the law have the strength, out of love for men, to save any such person through washings and sacrifices. But grace has great strength for the [salvation] of sinners. For even while the law held sway, if grace had not overtaken the man in his sins, opening to him the door of repentance, he would not have found with the law a saving love for sinners. Grace established in the world for sinners a proven physician, repentance, which heals them, if only they are willing to use the will to repent. ### Scripture references - Heb 9:10: allusion, high confidence - Heb 9:13: allusion, high confidence - Eph 4:5: allusion, medium confidence - Num 19:11–12: allusion, high confidence - Lev 13:45–46: allusion, medium confidence - Exod 21:24: quotation, high confidence - Lev 21:9: allusion, high confidence - Deut 22:21: allusion, high confidence - Lev 20:10: allusion, medium confidence ### Translation notes - The law's penalties are described as the answer gives them (it assigns the sword to the married adulteress). Garbled words are marked “…”; a numeral at the start is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 97 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-97). ## Questions and Answers to the Orthodox 98–99 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-98 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two questions: fear of God is compatible with perfect love, since we fear to lose what we love until the contest is over; and the law's animal sacrifices honored God as the offering of the worshiper's own soul, unlike pagan human sacrifice, while Jephthah is praised for keeping his rash vow, which God allowed as a warning against open-ended vows. ### Greek text Εἰ τὸν φόθον ὁ Κύριος οὐχ χαῖον δι᾽ ὧν λέγει παρίστησι “ φησὶ γὰρ, Ὁ φοδοΐμἕίεγος οὗ τετεείωται ἕν τῇ ἀγάπῃ πῶς πᾶλν ὁ δ ὑτὸς διδάσχει τοὺς μαθητὰς, Φοδεῖσθε, λέγων, τὸν ἣν ψυχὴν καὶ τὸ σῶμα ἐν γεένγῃ ἀπολέσας δυ- ἌΠΟΚΡΙΣΙΣ, Οὐχ εἴρηται μὲν τῷ Κυρίῳ τὸ, ) φοδαύμξεγος οὗ τετελείωται ἐν τῇ ἀγάπῃ εἰ καὶ εἰρηχὼς τοῦτο κατὰ Κύριον εἴρηχε " τὸ δὲ, Φοσθε μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ ὥμα ἀπαιλέσαι ἐν γεέγγῃ, οὐχ εἴρηται πρὸς ἀναίἰδιν τῆς τελείας ἀγάπης, Ὁ γὰρ τῷ μείζονι φόδῳ Κ᾿ θεοῦ τὸν ἐλάττονα ἐχλύων τῶν ἀνθρώπων φόθον, Ἰ ἀγάπῃ τοῦ Θεοῦ τοῦτο ποιεῖ " ὥστε εἶναι τὸν μείνὰ φόδον τοῦ Θεοῦ, ἕνεχεν τοῦ μὴ ἐχπεσεῖν τῶν πημένων. Ὅσον γὰρ τίμιόν ἐστι τὸ πιστευόμεν, τοσοῦτον ἀγαπᾶται " καὶ ὅσον ἀγαπᾶται, τοσοῦν ὁἀγαπῶν τὴν ἔχπτωσιν αὐτοῦ φοθεῖται, ἕως ἂν ἐν τῷ ὑπὲρ τοῦ ἀγαπωμένου ἀγῶνι. Λυθέντος δὲ ὃ ἀγῶνος, σὺν ἐχείνῳ λύεται καὶ ὁ φόδος τῆς τῶν ἀπωμένων ἐχπτώσεως. Ὥστε ἕως τότε ἀναγχαϊός τιν ὁ τοῦ Θεοῦ φόδος - οὐδὲ γὰρ ὡς τὸ μισεῖν ἀναιτιχόν ἔστι τῆς ἀγάπης (ἀδύνατον γὰρ τὸ τὸν αὐτὸν ὶ ἀγαπᾷν καὶ μισεῖν), οὕτως καὶ τὸ φοδεῖσθαι " δέχεται γὰρ τὸν αὐτὸν καὶ ἀγαπᾷν καὶ φοθεῖσθαι. τῷ νόμῳ προσέταξε γίνεσθαι, ὥστε ταύταις τὴν βὶ αὐτὸν τοὺς ἀνθρώπους τιμὴν ἐπιδείχνυσθαι, ᾿ς διὰ τὸ θύειν ἀνθρώπους Ἕλληνες δείχνυνται τῶν ἀσεδέστεροι; ὅπερ φάσχουσιν ὑπὸ τῶν παιῶν γεγονέναι χάριν τοῦ πλείονος τιμῆς τοῦ παρ᾽ τοῖς νομιζομένου θεοῦ μείζονος ἀξιοῦσθαι, ἀώντων αὐτὸν τῇ τῶν λογιχῶν θυσίᾳ. Ὅσῳ γὰρ ὃ ἀλόγου τὸ λογιχὸν τιμιώτερον, τοσούτῳ καὶ ἦς που θυσία σεμνοτέρα ἐχείνης. Καὶ τοῦτο δείχνυτα: τῶν χατὰ τὸν Ἰεφθάα σαφέστερον" ὃς τὴν ἰδίαν Ἰατέρα προασχομίσας θυσίαν, ἐν τῇ πρὸς Ἑδραίους ἰστολῇ ὑπὸ τοῦ ᾿Αποστόλου ἐν τῷ χαταλόγῳ τῶν ἌΠΟΚΡΙΣΙΣ.. σχοπεῖν τὴν χατὰ τὸν μὸν Θεῷ προσφερομένην θυσίαν, ὅτι τῶν ἀλόγων ἣν αἵματα, ἀλλὰ τὸ πῶς προσεδέξατο ταύτην ὁ ὃς προσαγομένην αὐτῷ. Εἰ μὲν γὰρ τὸ αἷμα τῶν ὅγων ζώων τὸ προσφερόμενον οὕτως προσεδέτο.. τὴν ξαυτοῦ ψυχὴν προσήνεγχεν ὁ ὅτο... δῆλον ὅτι ἡ μὲν θυσία τὴν πρώ. ᾿ ἢ τῆς εὐδοχίας τοῦ ταύτην οὕτως προσδεξαμένου, ὁ ὁ θεὸς τὴν πρώτην τιμήν. Ὅτι δὲ ὡς τὴν ἑαυτοῦ χὴν, οὕτως προσέφερε τῷ Θεῷ ὁ τὸ αἷμα τῶν ἀλόγων προσενέγχας, μαρτυρεῖ ἡ θεία Γραφὴ λέγουσα " γτὶ τῆς ψυχῆς, φησὶ, τῶν προσφερόγτων, τὸ μα τῶν θυσιῶν αὐτῶν προσφέρεται εἰς τὰ Αγια » ἁγίων. Μὴ οὖν ἀπὸ τῆς φύσεως τοῦ προσαγονου, ἀλλ᾽ ἀπὸ τῆς διαθέσεως τοῦ προσδεχομένου "πέον τῆς θυσίας τὴν τάξιν, καὶ τοῦ Θεοῦ τὴν τιμὴν ὃ διὰ τὸ φείδεσθαι τοῦ γένους τῶν ἀνθρώπων, μὴ υληθέντος ἀναλῶσαι τοὺς ἀνθρώπους εἰς θυσίαν θ᾽ ἡμέραν προσαγομένους, καὶ ἀφανίσαι τὸ γένος, … διαμένειν, ταῖς δὲ θυσίαις αὐτῶν τὴν μεγίστην τάξιν Οἱ δὲ παρ᾽ Ἕλλησι θρησχενόμενοι θεοὶ, ἅτε δαίμονε ὄντες πονηροί τε καὶ μισάνθρωποι, θυσίαις ἔχαιρο μειωτικαῖς τε καὶ ἀφανιστικαῖς τοῦ γένους τῶν ἀνθρώ πων" δπερ ἐστὶ δεῖγμα μέγιστον τῆς μὲν τῶν Ἕλληνι χῶν θεῶν θηριώδους ἀπανθρωπίας, τῆς δὲ τῶν Ἑλλήνων ἀθεότητος, τῷ ἀφανισμῷ τοῦ γένους τῶν ἀνθρώπων μειζόνως, ὥς φασι, μᾶλλον δὲ αἰσχίστως τιμᾷν τοὺς ἑαυτῶν θεούς. Αἰτία δὲ δι᾽ ἣν ὁ Ἰεφθάε ἡ τῷ καταλόγῳ τῶν εὐσεδῶν ἢριθμήθη, ἔστιν αὖτη Ἦτήσατο ὁ Ἰεφθάε νίχην χατὰ τῶν ἐχθρῶν" ὑπὲ δὲ ταύτης τῆς νίχης εὐχαριστιχὴν εὐχὴν ἀορίττω ηὔξατο, τὸ προσαγαγεῖν εἰς θυσίαν τὸ ἐχ τοῦ οἶχο αὐτοῦ ἐξερχόμενον εἰς ἀπάντησιν αὐτῷ, ἐχ τοῦ πολέ … Ἐπειδὴ οὖν ὁ Ἰεφθάε τὴν εἰς Θεὸν εὐσέδειαν φυλάττων διὰ τῆς θυσίας τῆς θυγατρὸς ἀνεδεγδ διὰ τοῦτο αὐτοῦ γέγονεν ἡ μνήμη ἐν τῷ καταλόγῳ τῶν δικαίων. … ὅολος τὸ ἀόριστον τῆς εὐχῆς, ἐμηχανᾶτο ἐξ αὐτὸ θεῖναι τῷ Ἰεφθάε.παγίδα παραδάσεως, καὶ χινεῖ τὴ θυγατέρα αὐτοῦ, μονογενῆ οὖσαν, μετὰ κιθάρας ἐξὶ θεῖν ἐχ τοῦ οἴχου εἰς συνάντησιν αὐτῷ, ἵνα, φεισέ μένον τοῦ Ἰεφθάε τῆς θυγατρὸς, ἀναγκασθῇ ποι σασθαι τῆς εὐχῆς τὴν ἀθέτησιν. ᾿Αλλ᾽ ὅμως παγίὲ θεὶς ὁ διάδολος, τοῦ θηράματος οὖχ ἔτυχε, προτιῃ τέραν ἡγησαμένου τοῦ Ἰεφθάε τῆς ζωῆς τῆς θυγατ τὴν ἀπόδοσιν τῆς εὐχῆς. Συνεχώρησε δὲ ὁ θεὸς ξ' σενεχθῆναι αὑτὴν εἰς θυσίαν, οὐχ ὡς ματος [ἐχχύσει] τερπόμενος, ἀλλὰ πρὸς ὃ: σχαλίαν τῶν ἑξῆς ἀνθρώπων, τοῦ μηδέποτε ἀορίστε εὔξασθαι τῷ Θεῷ. Πολλὰ γάρ ἔστιν ἄτοπα χατὰ τ οὕτως ἀόριστον εὐχὴν εὐλαδησόμενα " ὧν τοῦ αὶ γενέσθαι ὁ Θεὸς προνοησάμενος, συνεχώρησε θυτί γενέσθαι τοῦ Ἰεφθάε τὴν θυγατέρα " ὅπερ οὐχ ἧντῇ προαιρέσεως προηγουμένως οὔτε τοῦ Θεοῦ οὔτε ὦ Ἰεφθάε, ἀλλὰ συμδεδηχός πως τῷ ἀορίστῳ τῆς εἰ ### English translation (Claude) [Question.] If the Lord shows by what he says that fear is not [good] — for he says, “He who fears is not perfected in love” — how again does the same teach the disciples, saying, “Fear him who can destroy both soul and body in Gehenna”? Answer. “He who fears is not perfected in love” was not said by the Lord, even if the one who said it said it according to the Lord; and “Fear rather him who can destroy both soul and body in Gehenna” was not said to abolish perfect love. For he who by the greater fear of God dissolves the lesser fear of men does this through love of God; so that the greater fear of God exists for the sake of not falling from the things loved. For as precious as what is believed is, so much is it loved; and as much as it is loved, so much does the lover fear its loss, as long as he is in the contest for what he loves. When the contest is ended, with it ends also the fear of losing what is loved. So until then the fear of God is necessary. For fearing is not destructive of love as hating is (for it is impossible for the same person to love and hate); but the same person can both love and fear. [99] Question. [If God] commanded [sacrifices of irrational animals] to be made in the law, so that men might show their honor toward him by them, how are the Greeks shown to be more impious for sacrificing men? This, they say, was done by the ancients for the sake of greater honor, thinking the one held among them to be a god worthy of greater [honor], and honoring him with the sacrifice of rational beings. For as much as the rational is more honorable than the irrational, so much is its sacrifice more august. And this is shown more clearly by the case of Jephthah, who offered his own daughter as a sacrifice and is [numbered] by the Apostle in the letter to the Hebrews in the list of the [righteous]. Answer. [One must not] consider [only] the sacrifice offered to God in the law, that it was the blood of irrational animals, but how God received it when it was offered to him. For if he received the blood of irrational animals that was offered as if the one offering it were offering his own soul, clearly the sacrifice had the first rank because of the good pleasure of the one who so received it, and God had the first honor. That the one who offered the blood of irrational animals offered it to God as his own soul, the divine Scripture bears witness, saying: “For the soul,” it says, “of those who offer, the blood of their sacrifices is offered in the holy of holies.” Not, then, from the nature of what is offered, but from the disposition of the one who receives it, must the rank of the sacrifice and the honor of God be [judged] … because he spared the human race, not wishing to consume men offered in sacrifice day by day and to destroy the race, [he willed it] to remain, and gave their sacrifices the greatest rank. But the gods worshiped among the Greeks, being wicked and man-hating demons, delighted in sacrifices that diminished and destroyed the human race; and this is the greatest sign of the beastly inhumanity of the Greek gods and of the godlessness of the Greeks, who honor their own gods, as they say, more greatly, or rather most shamefully, by the destruction of the human race. The reason why Jephthah was numbered in the list of the pious is this. Jephthah asked for victory over his enemies; and for this victory he vowed a vow of thanksgiving without limit, to offer as a sacrifice whatever came out of his house to meet him on his return from the war. … Since, then, Jephthah, keeping his piety toward God, was shown [faithful] through the sacrifice of his daughter, for this reason his memory is in the list of the righteous. … [The devil, seeing] the open-endedness of the vow, contrived from it to set a snare of transgression for Jephthah, and moved his daughter, who was an only child, to go out of the house with the lyre to meet him, so that Jephthah, sparing his daughter, would be compelled to break his vow. But though the devil set the snare, he did not get his prey, since Jephthah held the fulfillment of the vow more important than his daughter's life. God allowed her to be offered as a sacrifice, not as one delighting in the shedding of blood, but for the instruction of those who came after, never to make an open-ended vow to God. For many absurd things are to be feared from a vow so open-ended; and God, providing that they should not happen, allowed Jephthah's daughter to become a sacrifice; which was not primarily the choice either of God or of Jephthah, but something that in a way followed from the open-endedness of the vow. ### Scripture references - 1 John 4:18: quotation, high confidence - Matt 10:28: quotation, high confidence - Heb 11:32: allusion, high confidence - Judg 11:30–40: allusion, high confidence - Lev 17:11: allusion, medium confidence ### Translation notes - The ref holds two questions; the second's opening is lost. The answer holds that “He who fears is not perfected in love” (1 John 4:18) is the apostle's word, not the Lord's. The account of Jephthah's sacrifice and the polemic against pagan gods are translated as written. Migne's note references, Latin, and a note on a variant reading are removed by logged corrections; lost words are marked “…”. - This ref holds questions 98–99. ### Citation (SBL) Ps.-Justin, Quaest. orth. 98 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-98). ## Questions and Answers to the Orthodox 100–101 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-100 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Miracles continued in churches seized by heretics because they are worked by the orthodox saints and martyrs to whom those churches belong; and Christians learn in the right order, for the apostles preached Christ from the law, which is the Gospel foretold, as the Gospel is the law fulfilled. ### Greek text Εἰ πρὸς σύσταδιν τοῦ ἀληθῆ εἶμ τὴν παρὰ τῶν ὀρθοδόξων γενομένην λατρείαν τὴ τῶν θαυμάτων χάριν ἐν ταῖς αὐτῶν χατ᾽ ἀρχὰς ὁ Δεσπότης δεδώρηται, διὰ τί, ἡνίχα αἱ ρετιχοὶ ἐν αὐταῖς λατρεύσαντες, ἀπ᾽ αὐτῶν τῶν ὑρὰ δόξων ἀπέστησαν, οὗ συναπέστη τοῖς ὑρθοδ ξοις ἀπὸ τῶν Ἐχχλησιῶν καὶ τὰ θεΐζα χαρίσματα ἀλλ᾽ ἡ μὲν τῆς πλάνης λατρεία ταῖς Ἐκκλησίαις ἔπει σέφρησε, τὰ δὲ πρὸς τὴν αὔξησιν τῆς ὀρθοδοξίας ὑτὶ τοῦ Θεοῦ δωρηθέντα καὶ ἐπὶ τῶν αἱρετιχῶν τὴν εὐ τὴν ἐν τας Ἐχχλησίαις εἶχεν ἐνέργειαν; ἌΠΟΚΡΙΣΙΣ. Εἰ μὲν διὰ τῶν αἱρετιχῶν ζώντων ἢ ἀποθανόντων ἡ θεία χάρις ἐνήργει τὰ χαρίσματα, χεν ἂν τὸ γινόμενον εὔλογον ἀπορίαν εἰ δὲ οἱ τὰ ἴα θαύματα ἐν ταῖς Ἐχχλησίαις ἐνεργοῦντες, ἅγιοί τιν ἀποόστολοί, προφῆταί τε καὶ μάρτυρες, δι᾿ ὧν ἧς θείοις ἔργοις διαμαρτύρεται τῷ χόσμῳ ὁ ἰὸς, ἐκεένων εἶναι τὰς Ἐχχλησίας, δι’ ὧν θαύματα πελεῖταε, τουτέστι τῶν ὀρθοδόξων. ν χομέζεται " γνώσεως δὲ νόμος, τῶν μειζόνων προἰσσεῖν τὰ ἧσσονα“ ὅπερ χρατῆσαν ἐπὶ τῶν ουδαίων σαφέστερον δείχνυται, πρότερον τὰ τοῦ νόγυ, εἶθ᾽ οὕτως τὰ Εὐαγγέλια παρειληφότων μαθήἀτα " πῶς ἡμεῖς οὐχ ἀναχολούθως μανθάνομεν, πρὸ ὃν ἡσσόνων τὰ μείζονα διδασχόμενοι; Λέγω δὴ τὰ νῦ νόμου ἧσσονα, τὰ δὲ τῶν εὐαγγελίων μείζονα. … τᾶς γὰρ ἡμῶν τε καὶ τῆς αὐτῶν φύδεως, μίαν εἶναι τὶ τὴν τάξιν ἐχρῆν τῆς μαθήσεως ἐπειδὴ καὶ ἐὰν ἢ ἐν τοῖς μαθήμασι φθάσῃ τὰ χείρονα, τὰ ἀμείνω "λύεται. ἌΠΟΚΡΙΣΙΣ. Εἰ τὴν ἀνάγχην ἣν ἔχει ἐχεῖνα τὰ αθήματα, ὧν εἰ μὴ προηγεῖται τῶν ἡσσόνων ἡ μάησις, τὰ ἀμείνω χωλύεται, ταύτην εἶχε τὰ ἡμέτερα αθήματα, καὶ ἀναχολούθως μαθεῖν τὰ ἡμέτερα αθήματα. ᾿Αλλ᾽ ἐπειδὴ δυνατὸν τὰ ἡμέτερα μαθήατα καὶ ἀναχολούθως μαθεῖν, δῆλον ὅτι ἀπήλλαται τὰ ἡμέτερα μαθήματα ἐχείνης τῆς ἀνάγχης. Τὸ γάγχης δὲ ἀπηλλαγμένον, ὡς ἂν γίνηται, ἀδιάδληὄν ἐστιν ἐπὶ τῇ ἀναχολουθίᾳ. Καὶ ταῦτα μὲν ὡς πρὸς ἣν λύσιν τοῦ ἐν τῇ ἐρωτήσει σοφίσματος" πρὸς αὖ- αὶ ἣν δὲ τὴν ἐρώτησιν οὕτως ἀποχρινόμεθα, ὅτι οὐδὲ μεῖς ἀναχολούθως διδασχόμεθα " ἀλλ᾽ ὡς ἐμάνθανον ἰ ἀπόστολοι, πρῶτον μὲν τὰ τοῦ νόμον, ὕστερον δὲ ἃ Εὐαγγέλια, οὕτως καὶ ἡμᾶς ἐδίδαξαν. Μαρτυροῦσι ἃ τοῦτο αἱ αὐτῶν φωναὶ, ἐν αἷς χατήγγειλαν τὸ ἡὐαγγέλιον. Πανταχοῦ γὰρ ἐχ τοῦ νόμου τὸν Χριστὸν τηρύξαντες, ἐχ τῶν πρώτων τὰ ὕστερα, καὶ ἐχ τῶν ᾿Ιδσόνων τὰ μείζονα. Τὸ γὰρ, Προφήτην ὑμῖν Ιναστήσει Κύριος ὁ Θεὸς ἡμῶν ἐχ τῶν ἀδελρῶν ἱμῶν κατ᾽ ἐμέ" καὶ τό" Εἶπεν ὁ Κύριος τῷ Κυρίῳ ιου" Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἰχθρούς σου ὑποπόδιον τῶν ποδῶν σου" καὶ, ὅτι γὺκ ἐγκατέλειψας τὴν ψυχήν μου εἰς ἄδην, οὐδὲ σάρξ μου εἶδε διαρθοράν" φωναί εἰσι τοῦ νόμου κροκαταγγείλασαι ἐν αὐταῖς τὸν Χριστόν αἷς καὶ ὁ ἢ ἰπόστολος χρησάμενος, τοῖς Ἰουδαίοις τὸ εὐαγγέλιον ἰχήρυξε. Καὶ ὡς μὲν πρὸς τὴν μάθησιν, οὐδὲν διέὅτῆχε τὰ εὐαγγέλια τοῦ νόμου " ὡς δὲ πρὸς τὴν ἐπαγ. γελίαν καὶ ἀπόδοσιν, διέστηχε. Τί γὰρ ἐστιν ὁ νόμος; Βὐαγγέλιον προχατηγγελμένον. Τί δὲ τὸ Εὐαγγέλιον; νόμος πεπληρωμένος. … ς ᾿Ἀπόστολος, περιετμήθητε περιτομὴν ἀχεῴο ### English translation (Claude) [Question.] If, to establish that the worship practiced by the orthodox is true, the Master at the beginning gave the grace of miracles in their churches, why, when the heretics, having worshiped in them, [drove out] the orthodox themselves, did the divine gifts not depart from the churches together with the orthodox? Instead, the worship of error took hold of the churches, while the gifts given by God for the growth of orthodoxy kept the same activity in the churches even under the heretics. Answer. If divine grace worked the gifts through the heretics, living or dead, what happens would cause a reasonable perplexity. But if those who work the divine miracles in the churches are saints — apostles, prophets, and martyrs — through whom God by divine works testifies to the world, then the churches belong to those through whom the miracles are accomplished, that is, to the orthodox. [101] Question. … ; and the law of knowledge is to set the lesser before the greater; which is shown more clearly to have prevailed among the Jews, who received first the teachings of the law and then those of the Gospels. How then do we not learn out of order, being taught the greater before the lesser? I mean the things of the law as lesser, and those of the Gospels as greater. For since our nature and theirs [is one], there ought to be one order of learning; since if in studies the worse things come first, the better are hindered. Answer. If our teachings had the necessity that those studies have, that unless the learning of the lesser comes first the better are hindered, [it would not be possible] to learn our teachings out of order. But since it is possible to learn our teachings even out of order, clearly our teachings are freed from that necessity. And what is freed from necessity is blameless with respect to order, however it happens. So much in reply to the sophism in the question. To the question itself we answer thus: we too are not taught out of order; but as the apostles learned, first the things of the law and later the Gospels, so they also taught us. Their own words bear witness to this, in which they proclaimed the Gospel. For everywhere they preached Christ from the law, the later from the first, and the greater from the lesser. For “The Lord our God will raise up for you a prophet from your brothers like me”; and “The Lord said to my Lord, Sit at my right hand, until I make your enemies the footstool of your feet”; and “You did not abandon my soul to Hades, nor did my flesh see corruption,” are words of the law that proclaim Christ beforehand, which the apostle also used when he preached the Gospel to the Jews. As to learning, the Gospels did not differ from the law; but as to promise and fulfillment, they differ. For what is the law? The Gospel proclaimed beforehand. And what is the Gospel? The law fulfilled. … [as] the Apostle [says], “You were circumcised with a circumcision not made with hands …” ### Scripture references - Deut 18:15: quotation, high confidence - Acts 3:22: allusion, high confidence - Ps 110:1 (109:1 LXX): quotation, high confidence - Acts 2:34–35: allusion, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence - Acts 2:27: allusion, high confidence - Col 2:11: quotation, medium confidence ### Translation notes - The ref holds two questions; the second's opening is lost. Migne's notes on variant readings, references, and Latin are removed by logged corrections. The last line is the displaced beginning of a quotation (Col 2:11) that belongs to question 102. - This ref holds questions 100–101. ### Citation (SBL) Ps.-Justin, Quaest. orth. 100 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-100). ## Questions and Answers to the Orthodox 102 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-102 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumcision was given to Abraham as a seal of his faith that his aged body would beget a son, and passed to his descendants as a memorial; Christians receive instead the circumcision of Christ in baptism, putting off Adam and putting on Christ. ### Greek text Εἰ περιττὸν καὶ ἕν τῇ τοῦ οὐλ:τος ἡμῶν χατασχευῇ ὁ δημιουργὸς οὗ πεποίηται, ἃ κί ὡς περιττὸν τὸ τῆς ἀχροδυστίας μέρος τῶν Ἦν δαίων ἀπετέμνετο; Εἰς τί δὲ χρήσιμον οὐχ ἐν ἑτέρι μέρει, ἀλλ᾽ ἐν τῷ παιδοποιῷ μορίῳ, τὴν περιτορῃ οἱ πρὸ τῆς τοῦ Δεσπότου Χριστοῦ παρουσίας ἐλήφασι; Διὰ τί δὲ ἐχείνων ὡς χρησίμην ταύτην ὑ-. ὀδόντων, τῇ τοιαύτῃ χειρουργίᾳ ὁμοίως καὶ ἡμεῖς ὦ ἌΠΟΚΡΙΣΙΣ. Ἐπειδὴ διὰ τὸ γῆρας αὐτοῦ τὸ χὲ τῆς ἐλευθέρας γαμετῆς ἐν ἀπογνώσει τοῦ παιδοξοιν ἐχ τῆς ἐλευθέρας χαθισταμένου ἐπαγγελίαν --δοποιίας ἐδ.. τοῦ Θεοῦ, καὶ πιστεύσας θὰ παρὰ τὸν χρόνον τῆς ἡλιχίας ἔσεσθαι πατὴρ τῶ ἃ τῆς γεγηραχυίας στείρας αὐτῷ γενομένου υἱοῦ, ἐ᾽.« αὐτῷ ὁ θεὸς σφραγῖδα ταύτης... τὴν περιτομὴν τῆς ἀχροδυστίας μορίου τοῦ διὰ ᾽ν τὸ γῆρας πρὸς παιδοποιίαν ἀχρήστου γενομένου, δὲ δὲ τὴν πίστιν τοῦ ᾿Αδραὰμ εἰς παιδοποιίας γεγονότι χρησίμου. Παρέπεμψε δὲ ταύτην τὴν περιτομὴν εἰς ὅλον τὸ γένος τὸ ἐχ τοῦ παρ᾽ ἐλπίδα πατρὸς γεκμὲ νου, ὑφιστάμενον εἷς ἀνεξάλειπτον μνημόσυνον τῆς « τοῦ ᾿Αὐραὰμ πίστεως, ᾿καὶ τῆς τοῦ Θεοῦ δυνάμεις, τοῦ ζωοποιοῦντος τοὺς γεχροὺς, καὶ χαλοῦντα τὰ μὴ ὄντα ὡς ὄντα. Περιτεμνόμεθα δὲ καὶ ἐμεὶς τῇ περιτομῇ τοῦ Χριστοῦ διὰ τοῦ βαπτίσματος, ἐν» δυόμενοι τὸν ᾿Αδὰμ, δι᾽ ὃν ἁμαρτωλοὶ γεγονότες τ θνήχαμεν, καὶ ἐνδυόμενοι τὸν Χριστὸν, δι᾿ ἦν διχπαν» θέντες ἀνιστάμεθα ἐκ τῶν νεχρῶν. Ἐν ᾧ, φτοὶιν ποίητον τῇ ἀπεχδύσει τοῦ σώματος ὑμῶν. ### English translation (Claude) [Question.] If the Creator made nothing superfluous in the constitution of our [body], how was the part of the foreskin of the Jews cut off as superfluous? And for what useful purpose did those before the coming of the Master Christ receive circumcision not in another part but in the procreative member? And why, if it was useful for them, are we not likewise [treated] with such surgery? Answer. Since [Abraham], because of his age, was in despair of begetting children from his free wife, … received the promise of procreation from God, and believed that beyond the time of his age he would be the father of a son born to him from the aged barren woman, God gave him as a seal of this [faith] the circumcision of the foreskin of the member that had become useless for procreation because of age, but through Abraham's faith had become useful for procreation. And he passed this circumcision on to the whole race that came from the father who became one beyond hope, as an indelible memorial of the faith of Abraham and of the power of God, who gives life to the dead and calls the things that are not as though they were. And we too are circumcised with the circumcision of Christ through baptism, putting off Adam, through whom we became sinners and died, and putting on Christ, through whom we are justified and rise from the dead. “In whom,” he says, “[you were circumcised with a circumcision] not made with hands, in the putting off of your body …” ### Scripture references - Gen 17:10–11: allusion, high confidence - Gen 17:17: allusion, high confidence - Rom 4:11: allusion, high confidence - Rom 4:17–19: allusion, high confidence - Rom 5:12: allusion, medium confidence - Gal 3:27: allusion, high confidence - Col 2:11–12: quotation, high confidence ### Translation notes - A garbled word in the question (“teeth”) and a few lost words are not translated or are marked “…”. The quotation of Col 2:11 is completed by the displaced line at the end of question 100. ### Citation (SBL) Ps.-Justin, Quaest. orth. 102 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-102). ## Questions and Answers to the Orthodox 103 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-103 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keeping the law was possible, as the blameless Zechariah and Elizabeth show, since its sum is to love God and neighbor; men sin from unwillingness, not inability, which is why not all fall into the same sins. ### Greek text Εἰ ὁ προσταχθεὶς πο’ σαι τὰ χατὶ δύναμιν ἔπαινον ἢ μέμψιν ἐν τῷ ποιῇσαι ἢ μὴ ποιῖτε κομίζεται, δῆλον ὅτι ὁ τὰ ὑπὲρ δύναμιν μὴ ποιήσας, ἐπεί εἰσιν ἀδύνατα, ὑπάρχει ἀνεύθυνος. Πῶς οὖν (Ω] ὁ... ὑπὲρ δύναμιν ἐπιτάττων, τουτέστι τὴ ἡ ἁμαρτάνειν, τὸν ἁμαρτάνοντα ὑποδάλλει τοῦ ἀνθρώπου ἀδυνάτου ὄντος πρὸς τὴν τοῦ νόμου ἐν πλήρωσιν; μαρτυρεῖ δὲ τούτοις καὶ ὁ Απόστων Οὐ δικαιωθήσεται, λέγων, ἐξ ἔργων νόμου πἴχε σάρξ. ἌΠΟΚΡΙΣΙΣ. Τὸ παντὶ ἀνθρώπῳ ἀδύνατον τοῦτ καὶ τινὶ ἀνθρώπων ὑπάρχει ἀδύνατον᾽ οἷον ὃ πέτεσθαι ἐν τῷ ἀέρι ὡς ἀετὸς, τινὶ ἀνθρώπῳ … καὶ ἀνάπαλιν, τὸ τινὶ ἀνθρώπῳ δυνατὸν, ὡς τὸ πλεῖν, καὶ παντὶ ἀνθρώπῳ δυνατὸν ὑπάρχει. ᾿Αλλ᾽ εἰ, χ’θώς φησιν ἡ θεία Γραφὴ, τινὲς τῶν ὑπὸ τὸν νόμον δικαιοσύνῃ γεγόνασιν ἄμεμπτοι, δῆλον ὅτι καὶ πᾶπ΄ τοῖς ὑπὸ τὸν νόμον ὑπῆρχε δυνατὸν τῷ ὁμοίῳ τρότν χατὰ τὴν ἐχ νόμου διχαιοσύνην γενέσθαι ἀμέμπτοι; Λέγει γὰρ ὁ μὲν μαχάριος Παῦλος ὁ ἀπόστολος περὶ ἑαυτοῦ, ὅτι χατὰ τὴν διχαιοσύγην τὴν ἐκ γόμου γεγόμεγος ἄμεμπτος. Ὁ δὲ μαχάριος Λουχᾶς ὁ εὐαγγελιστὴς περὶ τοῦ Ζαχαρίου καὶ τῆς γυναιχὸς αὐτοῦ Ἐλισάδετ, ὅτι ἦσαν δίχαιοι ἀμφότεροι ἐναντίον τοῦ Θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ Κυρίου, ἄμεμπτοι. Τί δέ ἐστι πᾶσα ἡ χατὰ τὸν νόμον διχαιοσύνη; Τὸ ἀγαπᾶν τὸν Θεὸν μὲν ὑπὲρ ἑαυτὸν, τὸν πλησίον δὲ ὡς ἑαυτόν' ὅπερ οὐχ ἔστιν ἀδύνατον ἀνθρώποις βουληθεῖσι. Τὸ οὖν, Ἐξ ἔργων νόμου μὴ δικαιωθῆναι πᾶσαν σάρχα, οὗ διὰ τὸ μὴ δύνασθαι τὰ ἀδύνατα λέγει, ἀλλὰ διὰ τὸ μὴ βούλεσθαι τὰ δυνατά. Τῇ γὰρ βουλήσει πρὸς τὰ δυνατὰ χεχρήμεθα, οὐ πρὸς τὰ ἀδύνατα. Τοῖς γὰρ δυνατοῖς καὶ ἐφ᾽ ἡμῖν οὖσιν ὁ ἔπαινος ἣ ὁ ψόγος γίνεται πραχθεῖσιν ἣ μὴ πραχθεῖσι. ἴΙοῦ δὲ, διὰ τὸ μὴ αἱρεῖσθαι, καὶ οὐ διὰ τὸ μὴ ἔνασθαι ἁμαρτάνομεν ἄνθρῳποι, ἔστι τοῦτο σημεῖον, ἢὸ μὴ πάντας ἀνθρώπους πᾶσι τοῖς τῆς ἁμαρτίας εἴἐεσιν ἐμπεσεῖν, ἀλλὰ τινὰς μὲν τούτῳ τῷ εἴδει τῆς ἱμαρτίας ἐμπεσεῖν, τινὰς δὲ ἐχείνῳ᾽ καὶ τινὰς μὲν τλείοσι, τινὰς δὲ ἐλάττοσι, τινὰς δὲ οὐδενὶ, χατὰ τοὺς τροειρημένους δικαίους. Ὅπερ οὐχ ἂν συνέδη ἀνθρώτοις, τὸ τινὶ μὲν εἴδει τῆς ἁμαρτίας ἁμαρτάνειν, τινὶ ἃ οὐδέποτε ἁμαρτάνειν, εἰ ἀδυναμίᾳ φύσεως, καὶ ὑχ ἀδουλίᾳ προαιρέσεως ἡμάρτανον οἱ ἄνθρωποι. ### English translation (Claude) [Question.] If one who is commanded to do what is within his power receives praise or blame for doing it or not doing it, clearly one who does not do what is beyond his power, since it is impossible, is not accountable. How then does [God], commanding what is beyond our power, that is, not to sin, subject the sinner [to punishment], when man is incapable of fulfilling the law? And the Apostle bears witness to this, saying, “No flesh will be justified by works of the law.” Answer. What is impossible for every man is also impossible for any one man, such as flying in the air like an eagle; … and conversely, what is possible for some man, such as sailing, is possible for every man. But if, as the divine Scripture says, some under the law became blameless in righteousness, clearly it was possible for all under the law likewise to become blameless according to the righteousness that comes from the law. For the blessed apostle Paul says about himself that “according to the righteousness that is in the law, I became blameless.” And the blessed evangelist Luke says about Zechariah and his wife Elizabeth that “they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.” And what is the whole righteousness according to the law? To love God above oneself, and one's neighbor as oneself; which is not impossible for men who are willing. “No flesh will be justified by works of the law,” then, is said not because of an inability to do the impossible, but because of an unwillingness to do the possible. For we use the will for what is possible, not for what is impossible; for praise or blame belongs to the things that are possible and up to us, whether they are done or not done. And a sign that we men sin through not choosing, and not through not being able, is this: not all men fall into all kinds of sin, but some fall into this kind of sin and others into that; some into more, some into fewer, and some into none, like the righteous mentioned before. This would not happen to men — to sin in one kind of sin and never to sin in another — if men sinned from an inability of nature and not from an ill will of choice. ### Scripture references - Rom 3:20: quotation, high confidence - Gal 2:16: allusion, medium confidence - Phil 3:6: quotation, high confidence - Luke 1:6: quotation, high confidence - Matt 22:37–39: allusion, high confidence ### Translation notes - The answer's teaching that keeping the law was within human power is translated as written. Migne's note references and Latin are removed by logged corrections; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 103 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-103). ## Questions and Answers to the Orthodox 104 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-104 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David's pardon for adultery and murder came not from the law, which grants none for such crimes, but from grace, which offers repentance and leads sinners back to obedience; pardon is above the law and on its behalf. ### Greek text Εἰ ἐπὶ τῶν ἐγχλημάτων χώραν μετανοίας τοῖς ἡμαρτηκόσιν ὁ νόμος οὐ δίδωσιν, ἀλλὰ νδυνον αὐτοῖς ἐπάγει ἀπαραίτητον, πῶς μοιχείαν αἱ φόνον ὁ προφήτης Δαδὶδ ἐργασάμενος, οὐ παρὰ ὃν νόμον συγγνώμης ἠξίωται; Καὶ εἰ μὲν ἀγαθὸν συγγνώμη, διὰ τί τὸ ἀσύγγνωστον τῷ νόμῳ συνέεὐχται; εἰ δὲ φαῦλον, ὅπερ οὐχ οἶμαι, πῶς ὁ τῶν γαθῶν χορηγὸς τὸ φαῦλον τῷ προφήτῃ χεχάρισται; ἌΠΟΚΡΙΣΙΣ. Εἰ ἐπὶ τῶν ἐγχλημάτων χώραν μεἀνοίας τῷ ἡμαρτηχότι ὁ νόμος οὐ δίδωσι, πῶς ἐν κτος ὁ νόμος, ὥστε τις ἑτοιμότερος καὶ φιλανθρωἕτερος εἰς ἄφεσιν ἁμαρτημάτων τοῖς ἁμαρτάουσιν, οὗς καθ᾽ ἑχάστην ἡμέραν διὰ τοῦ βαπτίσμαὄς τε καὶ τῆς τῶν ἀλόγων θυσίας, τῆς μέμψεως ἀποὑεῖ" νῦν δὲ ἐν τῇ προχειμένῃ ἐρωξήσει ῥανὶς οὐχ πολέλειπται τῷ νόμῳ φιλανθρωπίας, ἀλλὰ συνέεὐχται αὐτῷ τὸ ἀσύγγνωστον, χίνδυνον ἐπάγον τῷ μαρτηχότι ἀπαραίτητον; Καὶ πρὸς μὲν τὸ μὴ ἀνεσήμαντον καὶ τῶν ἐρωτήσεων τὴν ἐναντίωσιν εἰἤσθω ταῦτα’ πρὸς δὲ τὴν ἐρώτησιν ἀποχρινούμεθα, τι εἰ καὶ ὁ νόμος τὸ ἀσύγγνωστον ἔχει, ἀλλὰ καὶ ἡ ἄρις μετάνοιαν δέδωχε τῷ ἡμαρτηχότι. Τὸ γὰρ, Αἱ ὡς φοιγιχοῦν, ὡς χιόνα 1λευκαγῶ" καὶ τὸ, Οὐ βού. «Ἧἴομαι τὸν θάνατον τοῦ ἀμαρτωλοῦ ὡς τὸ ἐπιστρ. γψαι καὶ ζῇν αὐτὸν, φωναί εἰσι τῆς θείας χάριτα, ἁμαρτωλοὺς χαλοῦσαι εἰς εὐπάθειαν τοῦ νόμου, δὲ μετανοίας εἰληφότας τῶν προημαρτημένων τὴν συγ γνώμην. ᾿Αγαθὴ μὲν οὖν ἐστιν ἡ συγγνώμη καὶ τῆς θείας χάριτος δῶρον" οὐχ ἔστι δὲ οὐδὲ χατὰ τὸν νὐ. μον, οὐδὲ χατὰ τοῦ νόμου, ἀλλ᾽ ὑπὲρ τὸν νόμον, καὶ ὑπὲρ τοῦ νόμου᾽ ὑπὲρ τὸν νόμον μὲν, ὅτι χάρις, ὑπὲρ τοῦ νόμου δὲ, ὅτι διὰ μετανοίας ἄγει τοὺς ἁμαρτωλοὺς εἰς εὐπάθειαν τοῦ νόμου, καθάπερ χοὶ τὰ ### English translation (Claude) [Question.] If in the case of crimes the law gives those who have sinned no room for repentance, but brings on them an inexorable danger, how did the prophet David, who committed adultery and murder, not obtain pardon contrary to the law? And if pardon is good, why is unpardonableness joined to the law? But if it is bad, which I do not think, how did the giver of good things grant what is bad to the prophet? Answer. If in the case of crimes the law gives no room for repentance to the one who has sinned, how was the law [said in the earlier question to be] readier and more loving toward sinners for the forgiveness of sins, since day by day it released them from blame through washing and the sacrifice of irrational animals; while now, in the present question, not a drop of love is left to the law, but unpardonableness is joined to it, bringing an inexorable danger on the sinner? Let this be said to show the contradiction between the questions. To the question itself we answer that, even if the law has unpardonableness, yet grace has given repentance to the sinner. For “Though [your sins are] like scarlet, I will make them white as snow,” and “I do not wish the death of the sinner so much as that he turn and live,” are words of divine grace, calling sinners to obedience to the law, once they have received through repentance pardon for their past sins. Pardon, then, is good and a gift of divine grace; it is neither according to the law nor against the law, but above the law and on behalf of the law: above the law, because it is grace; on behalf of the law, because through repentance it leads sinners to obedience to the law, just as also … ### Scripture references - 2 Sam 11:4: allusion, high confidence - 2 Sam 12:13: allusion, high confidence - Isa 1:18: quotation, high confidence - Ezek 33:11: quotation, high confidence ### Translation notes - “Obedience” renders εὐπάθειαν, probably for εὐπείθειαν. The ref breaks off. ### Citation (SBL) Ps.-Justin, Quaest. orth. 104 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-104). ## Questions and Answers to the Orthodox 105 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-105 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ prayed often, as he hungered and thirsted, by his own will, to show that he truly shared our human nature against those who would deny it. ### Greek text Εἰ πᾶσι μὲν ἀνθρώποις διὰ καὶ ἀσθενὲς τῆς φύσεως ἀναγκαία ἡ διὰ τῆς εὐχῆς ὑπάρ- ΒΧε' βοήθεια, ταῦτα δὲ οὐ ποόσεστι τῷ Δεσπύτῃ Χριστῷ οἷα Δεσπότῃ καὶ ἀρχοῦσαν πρὸς πάντα χεχτημέ. νῳ τὴν δύναμιν, διὰ τί τῶν ἀποστόλων συχνότερον ὑπὸ τῆς Γραφῆς τὸν Χριστὸν μανθάνομεν προσευχό μενον; ἍΠΟΚΡΙΣΙΣ. Ὥσπερ πεινάσας ὁ Κύριος, καὶ δι καίτοι δυνάμενος διὰ περιουσίας δυνάμεως μηδὲ τούτων ὑπομένειν, διὰ δὲ τὸ παρέχειν γνώρισμα τῆι ἀνθρωπίνης αὑτοῦ φύσεως ἑχουσίως ὑπέμεινε τὶ «τῆς φύσεως ἀσθενῆ, οὕτως καὶ τὸ εὔξασθαι διὰ τὴ! αὐτὴν αἰτίαν. Εἰ γὰρ ἑκουσίως ὑπομεμενηχότος αὖ; ποῦ τὰ ἀσθενήματα τῆς ἑαυτοῦ φύσεως, τολμῶσί τι νες λέγειν μὴ ὑπάρχειν αὐτὸν τῆς ἡμετέρας φύτεως πῶς οὐχ ἂν ἔλεγον αὐτὸ τοῦτο μετὰ τῆς περιουσίαι … ξασθαι τῷ Θεῷ καὶ Πατρέ; καὶ ἐπειδὴ περὶ τῶν ἀπὸ στόλων οὐδεμία γέγονεν ἀμφιδολία εἰ ἄνθρωποι ἦσαν περὶ δὲ τοῦ Σωτῆρος ἔμελλε γίνεσθαι ἀμφιθολία. διὰ τοῦτο συχνότερον αὐτοῦ τοῖς λοιποῖς ἀνθρώ' ποις καὶ τὸ εὔξασθαι αὐτὸν κατήγγειλεν ἡ θεία Γρα' φῆ. Εἰ γὰρ τῶν τῆς σαρχὸς ἀσθενειῶν ἀνώτερος διὲ τῆς ἀναστάσεως γενόμενος, ὡς ἀρχιερεὺς τῆς ὁμολο. γίας ἡμῶν, ἐντυγχάνει τῷ Θεῷ ὑπὲρ ἡμῶν, πῶς οὐχὶ μᾶλλον ἔτι ὑποχειμένου αὐτοῦ τῇ ἀσθενείᾳ τῆς σρ' κὸς. ἐδεῖτο μεγάλης χραυγῆς καὶ ἰσχυρᾶς καὶ δαχρίαλ μεθ᾽ ὧν τὴν δέησιν προσέφερε τῷ δυναμένῳ ῥύσα' σθαι αὐτὸν ἐχ θανάτου; ### English translation (Claude) [Question.] If the help that comes through prayer is necessary for all men because of the weakness of their nature, but these things do not belong to the Master Christ, since he is Master and possesses power sufficient for all things, why do we learn from Scripture that Christ prayed more often than the apostles? Answer. As the Lord hungered and thirsted, though he could by the abundance of his power have endured not even these, but willingly endured the weaknesses of nature to give a mark of his human nature, so also with praying, for the same reason. For if, when he had willingly endured the weaknesses of his own nature, some dare to say that he was not of our nature, how would they not have said this very thing, [had he declined] with the abundance [of his power] to pray to God the Father? And since there was no doubt about the apostles, whether they were men, but there was going to be doubt about the Savior, for this reason the divine Scripture announced that he prayed more often than the other men. For if, having become higher than the weaknesses of the flesh through the resurrection, he intercedes with God for us as the high priest of our confession, how much more, while he was still subject to the weakness of the flesh, did he need the loud cries and the tears with which he offered his prayer to the one who was able to save him from death? ### Scripture references - Matt 4:2: allusion, high confidence - John 19:28: allusion, medium confidence - Luke 5:16: allusion, high confidence - Luke 6:12: allusion, high confidence - Heb 3:1: allusion, high confidence - Heb 7:25: allusion, high confidence - Heb 5:7: quotation, high confidence ### Translation notes - A garbled phrase in the answer is supplied in brackets by sense; Migne's note on a variant reading is removed. ### Citation (SBL) Ps.-Justin, Quaest. orth. 105 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-105). ## Questions and Answers to the Orthodox 106 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-106 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Differences of intelligence come from the bodily blend of the elements and the proportions of the organs, which change with age, and also from God's gifts, as with Solomon and the gifts of the Spirit. ### Greek text Εἰ πάντων τῶν ἀνθρώπων εἰ] ἔχει ἡ σὰρξ, καὶ μίαν ἡ ψυχὴ οὐσίαν, πῶς ὁ μὲν ἐρ' γὸς, ὁ δὲ περὶ τὴν νόησίν ἐστιν ὀξύτερος; ἀλλ᾽ εἰ μὲ! ἡ ψυχὴ τῆς τοιαύτης ἐστὶ διαφορᾶς αἰτία, ἀνάγχι τῶν ψυχῶν ὑπονοεῖν τὴν οὐσίαν διάφορον κατὰ τῇ! διαφορὰν τῆς νοήσεως" εἰ δὲ ἡ σὰρξ, ὁ αὐτὸς καὶ τεῦ!. αὑτῆς λόγος ἁρμόσειεν. Εἰ δὲ ἔχ τινος χυμοῦ, ξηροῦ ἣ ὑγροῦ, ἣ θερμοῦ ἣ ψυχροῦ πλεονασμοῦ ἢ ἐνλείψεως, τοῦ θατέρου τὸ ἕτερον ἐπιχρατέστερον τσ: ται, οἷον ἀφροσύνη ἣ φρόνησις, πόθεν, ἢ ὅπως τέ γονέ τις τοιαύτης ποιότητος ἡ ἐπιχράτεια, ἡ 532: ζειν;: ἌΠΟΕΚΡΙΣΙΣ. Τῆς τοῦ νοεῖν ὀξύτητος ἣ νωθρότηπος αἰτίαν ἀποδεδώχασί τινες, τῶν τε στοιχείων ἐξ ὧν σύγκειται τὰ ἡμέτερα σώματα, τὴν εὐχρασίαν καὶ τὴν δυσχρασίαν, καὶ τῶν ὀργανιχῶν μορίων τὴν συμμετρίαν, καὶ δοχοῦσιν ὀρθῶς ἀποδεδωχέναι τούτων τὰς αἰτέας. Εἰσὶ γάρ τινες ἐν μέν γε νεότητι γενητικοί τε καὶ ἐπιδεχτιχοὶ ὀξεῖς νοημάτων τυγχάνοντες" ἐν δὲ τῷ γήρᾳ, εἰς τὸ ἐναντίον μεταἐαλλόμενοι, γίνονται περὶ τὸ νοεῖν ἀργοί. Ἔτι δὲ τούτοις σημεῖον, τοῦ τὴν εὐχρασίαν τε καὶ δυσχρασίαν εἶναι αἰτίαν τῆς τοιαύτης μετοχῇς. Ὡσαύ τως δὲ καὶ οἱ λίαν μεγαλοχέφαλοι, λεγόμενοι βαρυχέφαλοι, διὰ τὸ μὴ σώζειν σύμμετρον ἀναλογίαν πρὸς τὰ ἄλλα μέρη τοῦ σώματος δι᾽ ὑπερθολὴν μικρότητος ἣ μεγέθους, καὶ αὐτοὶ ἀνεπιτήδειοί εἰσι τοῦ δύνασθαι ται δὲ καὶ ἄλλοι πρὸς τὴν χατάληψιν τῶν τῇ φύσει συνεστώτων πραγμάτων ὀξεῖς τε καὶ ἕτοιμοι, καὶ ἀπὸ τῆς θείας χάριτος, ὡς τό: Ὁ Κύριος ἔδωχε τῷ Σο- «ἰομῶντιε πλάτος καρδίας ὡς τὴν ἄμμον τὴν παρὰ τὸ χεῖος τῆς θαλάσσης" καὶ ὡς τό" Οἷς δέδοται μὲν διὰ Πνεύματος λόγος σοφίας, ἄλλοις δὲ.16- Ὸὸς γνώσεως. ### English translation (Claude) [Question.] If the flesh of all men has one [essence], and the soul one essence, how is one man slow and another sharper in understanding? But if the soul is the cause of such a difference, one must suppose the essence of souls to differ according to the difference of understanding; and if the flesh is the cause, the same argument would fit it. And if, from some humor, dry or moist, hot or cold, by excess or deficiency, the one prevails over the other, producing for instance folly or prudence, from where or how did the prevailing of such a quality come about …? Answer. Some have given as the cause of sharpness or slowness of understanding the good or bad blending of the elements of which our bodies are composed, and the proportion of the bodily organs, and they seem to have given the causes rightly. For there are some who in youth are inventive and receptive and sharp in thought, but in old age, changing to the contrary, become slow in understanding. Further, this is a sign that good and bad blending is the cause of such a share [in understanding]. Likewise those with very large heads, called heavy-headed, because they do not keep a proportion with the other parts of the body through an excess of smallness or greatness, are themselves unfit to be able [to understand] … And others are sharp and ready for grasping the things that are constituted by nature also by divine grace, as in, “The Lord gave Solomon breadth of heart like the sand by the shore of the sea”; and, “To one is given through the Spirit a word of wisdom, to another a word of knowledge.” ### Scripture references - 1 Kgs 4:29 (3 Kgdms 5:9 LXX): quotation, high confidence - 1 Cor 12:8: quotation, high confidence ### Translation notes - A column letter is removed; a lost phrase is marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 106 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-106). ## Questions and Answers to the Orthodox 107 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-107 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The church keeps simple singing but rejects the instruments, dancing, and castanets fit for children; sung psalms calm the passions, repel evil thoughts, strengthen martyrs, and console the faithful as the sword of the Spirit. ### Greek text Εἰ ὑπὸ τῶν ἀπίστων πρὸς ἀπάτὴν εὑρέθη τὰ ἄσματα, τοῖς δὲ ἐν νόμῳ εἰσηγήθη διὰ φρενῶν νηπιότητα, οἱ τῆς χάριτος τέλεια καὶ τῶν ῥηθέντων τρόπων ἀλλότρια παρειληφότες μαθήματα, διὰ τι ἐν ταῖς Ἐχχλησίαις κατὰ τοὺς ἐν τῷ νόμῳ νηπίους τοῖς ἄσμασι χέχρηνται;" ξ ἌΠΟΚΡΙΣΙΣ. Οὐ τὸ ᾷσαι ἁπλῶς ἐστι τοῖς νηπίοις ἁρμόδιον, ἀλλὰ τὸ μετὰ τῶν ἀψύχων ὀργάνων σαι, καὶ μετὰ ὀρχήσεως καὶ κροτάλων διὸ ἐν ταῖς Ἐχχλησίαις προαίρεται ἐκ τῶν ἀσμάτων ἡ χρῇσις τῶν τοιούτων ὀργάνων καὶ τῶν ἄλλων τῶν νηπίοις ὄντων ἁρμοδίων, καὶ ὑπολέλειπται τὸ σαι ἁπλῶς. Ἡδύνει γὰρ τὴν ψυχὴν πρὸς ζέοντα πόθον τοῦ ἐν τοῖς ᾷσμασιν ἡδομένου" χοιμίζει τὰ ἐχ τῆς σαρχὸς ἐπανιστάμενα πάθη" τοὺς ὑπὸ τῶν ἀοράτων ἐχθρῶν ἐμδαλλομένους ἡμῖν λογισμοὺς πονηροὺς ἀπωθεῖται " ἀρδεύει τὴν ψυχὴν πρὸς καρποφορίαν θείων ἀγαθῶν" γενναίους πρὸς τὴν ἐν τοῖς δεινοῖς χαρτερίαν τοὺς ἀγωνιστὰς ἐργάζεται τῆς εὐσεδείας πάντων τῶν ἐν τοῖς βιωτικοῖς λυπηρῶν ἰαματιχὸν γίνεται τοῖς εὐσεδέσι. Μάχαιραν τοῦ Πνεύματος τοῦτο ὁ Παῦλος ὀνομάζει, ἐν ᾧ κατὰ τῶν ἀοράτων πολεμίων ὁπλίζει τοὺς ὁπλίτας τῆς εὐσεδείας. Ῥῆμα γάρ ἐστι Θεοῦ τὸ καὶ ἐνθυμούμενον καὶ ἀδόμενον, καὶ ἀνα-᾿ πὰ τελειωτιχὰ τῆς ψυχῆς ἐν ταῖς χατ᾽ εὐσέδειαν ἀρεταῖς, διὰ τῶν ἀσμάτων τῶν ἐχχλησιαστιχῶν τοῖς εὐσεδέσι ### English translation (Claude) [Question.] If songs were invented by unbelievers for deception, and were introduced to those under the law because of the childishness of their minds, why do those who have received the perfect teachings of grace, which are foreign to the ways mentioned, use songs in the churches like the children under the law? Answer. It is not simply singing that befits children, but singing with lifeless instruments, and with dancing and castanets; therefore in the churches the use of such instruments, and of the other things that befit children, is removed from the songs, and simple singing is left. For it sweetens the soul toward an ardent longing for what is delighted in in the songs; it lulls to sleep the passions that rise up from the flesh; it drives away the wicked thoughts cast at us by the invisible enemies; it waters the soul to bear the fruit of divine goods; it makes the contestants of piety noble in endurance amid dangers; it becomes for the pious a remedy for all the griefs of life. Paul calls this the sword of the Spirit, with which he arms the soldiers of piety against the invisible enemies. For it is the word of God, both when it is meditated and when it is sung and … the things that perfect the soul in the virtues of piety, through the church's songs, for the pious … ### Scripture references - Eph 6:17: allusion, high confidence - Eph 5:19: allusion, medium confidence - Col 3:16: allusion, medium confidence ### Translation notes - The rejection of instruments in church worship is translated as written. The ref breaks off. ### Citation (SBL) Ps.-Justin, Quaest. orth. 107 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-107). ## Questions and Answers to the Orthodox 108 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-108 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The answer argues that the Jews' ignorance in crucifying Christ was excusable only until the resurrection exposed it; persisting in unbelief afterward, they did not receive the pardon Christ prayed for, which is given only to those who acknowledge their sin. ### Greek text Εἰ συγγνώμην ἡ ἀχούσιος ἐφέλχεται ἄγνοια, χαθὼς ὑπὸ τῆς Γραφῆς διδασχόμεθα, τῶς οἱ μὲν πάλαι Ἰουδαῖοι τὸν Χριστὸν ἐξ ἀγνοίας σταυρώσαντες, πλείστων καὶ ἀνυποίστων δεινῶν ἐπειράθη: σαν, ὡς ἐν τοῖς περὶ τῆς ἀλώσεως λόγοις μαρτυρεῖ ὁ Ἰώσηπος" οἱ δὲ νῦν τῷ Χριστῷ ἀπειθοῦντες αὐτῶν, τῆς μὲν οἰχείας πατρίδος ἀπελαθέντες, εἰς πᾶσαν τὴν γῆν ἐλικμήθησαν, τοῖς δὲ ἔθνεσιν εἰς δουλείαν ἐξεδό. θησαν ἄτιμον, ὡς τὰ πράγματα στήλης βοᾷ περιζανέστερον; Τὴν δὲ ἐν ἑχατέροις αὐτῶν συνίστησιν … τοῖς, οὐ γὰρ οἵδασι τί ποιοῦσι" ποτὲ δὲ ὁ ᾿Απόστο λος, φάσχων᾽ Εἰ γὰρ ἔγνωσαν, οὐχ ἂν τὸν Νύριον τῆς δόξης ἐσταύρωσαν. Καὶ ταῦτα μὲν περὶ τῶν πάλαι Ἰουδαίων" περὶ δὲ τῶν νῦν, Μαρτυρῶ, φηδὶν, αὑτοῖς, ὅτι ζῆλον Θεοῦ ἔχουσιν, ἀ.1.1᾽ οὐ κατ᾽ ἐπί- ἌΠΟΚΡΙΣΙΣ. Ὅταν ἢ, ἀχούσιος ἄγνοια τοῖς ἀγνοοῦσι νομισθῇ γνῶσις, τότε ἡ ἀπόθασις τοῦ χατ᾽ ἄγνοιαν πραττομένου πράγματος δείχνυσι χατ᾽ ἀλήθειαν οὖσαν γνῶσιν, ἣ χατὰ πλάνην καὶ ἄγνοιαν. Δειχθείσης δὲ τῆς νομιζομένης γνώσεως διὰ τῆς ἀποῦάσεως, ἀγνοίας ὑπαρχούσης τοῦ πράγματος, ἂν ἐμμένῃ τῇ αὐτῇ ἀγνοίᾳ ὁ ἀγνοήσας, οὐδεμίαν ἐφέλχικαι συγγνώμην, ἀλλὰ τιμωρίαν ἀπαραίτητον. ᾿Αλλ᾽ … γινώσχοντες αὐτὸν ἀντίθεον... φον ἔχοντες τὸν Θεὸν ἐν τῇ ἀναιρέσει αὐτοῦ, παντί που δῆλον. Οὐχ ἂν γὰρ αὐτὸν ἐσταύρωσαν εἰ ἦσαν γινώσχοντες, ὅτι μετὰ τὸν θάνατον αὐτὸν ὁ Θεὸς ἐγερεῖ ἐχ τῶν νεχρῶν. Ἐγερθεὶς δὲ ἐχ τῶν νεχρῶν ὑπὸ τοῦ Θοοῦ, ἔδειξε τὴν νομιζομένην κατὰ Χριστοῦ γνῶσιν τῶν Ἰουδαίων χατὰ ἀλήθειαν ἄγνοιαν οὖσαν. Ἐπειδὴ οὖν μετὰ τὸ ἀναστῆναι τὸν Κύριον ἐχ νεχρῶν, καὶ δειχθῆναι μήτε τὸν Θεὸν σύμψηφον γεγονότα τοῖς Ἰο.δαίοις ἐν τῷ θανάτῳ τοῦ Χριστοῦ, μῆτε τὸν Χριστὸν ἀνεγέρτως μένειν ἐν τῷ θανάτῳ χατὰ τὴν πρὸῦδοχίαν τῶν αὐτὸν σταυρωσάντων, ἔτι τοὺς Ἰουδαίους ἐν τῇ ἀπειθείᾳ μένειν, διὰ τοῦτο οὐχ ἧσαν συγγνώμης ἄξιοι. Τὸ γὰρ ἐξαργυρίζειν αὐτοῦ τὴν ἀνάστασιν, καὶ χλοπὴν ταύτην νομίζειν, καὶ χωλύειν τοὺς ἀποστόλους ἐπὶ τῷ ὀνόματι αὐτοῦ μὴ ἐχτελεῖν θεῖα ἔργα ἐν τῇ δυνάμει τοῦ ἁγίου Πνεύματος γινό" μενα, οὐχ ἔστιν ἀκουσίου ἀγνοίας συγγνώμην ἐφελχιμένης, ἀλλ᾽ ἐγνωσμένης ἐχουσίου θεομαχίας τιμωρίαν ἐφελκομένης. Εἰ μὲν γὰρ ταύτῃ τῇ ἐλπίδι ἐσταύρωσαν τὸν Χριστὸν οἱ Ἰουδαῖοι, τοῦ μὴ κρατῆσαι τὴν διδασχαλίαν αὐτοῦ, καὶ τοῦ μὴ λυθῆναι τὸν Ἰουδαϊσμὸν, πῶς οὐχ ἔστιν ἀμφοτέρων ἀποτυχία λυτιχὴ τῆς Ἰουδαίων χατὰ Χριστοῦ ἀχουσίου ἀγνοίας; Τὸ δέ" Σὺ Πάτερ, ἄφες αὐτοῖς " οὐ γὰρ οἴδασι τί ποιοῦσι, κατὰ ταύτὴν εἴρηται τὴν ἔννοιαν, Ὅτι γνόντες, ὅτι χατ᾽ ἄγνοιάν με ἐσταύρωσαν, καὶ αἰτοῦντες λύτρον τῶν πλημμελειῶν αὐτῶν, παράσχοις αὐτοῖς. Οὐ γὰρ δίδοται ἄφεσις τῷ νομίζοντι τὴν ἑαυτοῦ ἁμαρτίαν μὴ εἶναι ἁμαρτίαν, ἀλλὰ διχαιοσύνην. Καὶ τὸ εἰρημένον τῷ Παύλῳ, τὸ, Μαρτυρῶ αὐτοῖς, ὅτι ζῆλον Θεοῦ ἔχουσιν, ἀ.1.: οὐ κατ᾽ ἐπίγνωσιν, πεφεισμένως εἴρηται τῇ τοῦ λόγου συγχαταβάσει. ᾿Ασθεγὴς τοῖς ἀσθενέσι γινόμενος, ἵνα κατὰ τὸ εἰρημένον σώσῃ ποὺς ἀσθενεῖς. ### English translation (Claude) [Question.] If involuntary ignorance draws pardon after it, as we are taught by Scripture, how is it that the Jews of old, who crucified Christ out of ignorance, suffered very many unbearable evils, as Josephus bears witness in his account of the capture [of Jerusalem], while those of the present who disobey Christ have been driven out of their own homeland and scattered over all the earth, and given over to the nations in dishonorable slavery, as the facts proclaim more clearly than an inscribed pillar? [Scripture] establishes [their ignorance] in both cases: at one time [the Lord saying], “Father, forgive them, for they do not know what they do”; at another the Apostle saying, “For if they had known, they would not have crucified the Lord of glory.” This is said about the Jews of old; and about those of the present: “I bear them witness,” he says, “that they have a zeal for God, but not according to knowledge.” Answer. When involuntary ignorance is thought by the ignorant to be knowledge, then the outcome of what is done in ignorance shows whether it was in truth knowledge, or error and ignorance. And when the supposed knowledge has been shown by the outcome to be ignorance of the matter, if the one who was ignorant remains in the same ignorance, he draws no pardon after him, but inexorable punishment. But that [they crucified him] thinking him an opponent of God … , as having God [on their side] in killing him, is clear to everyone. For they would not have crucified him if they had known that after his death God would raise him from the dead. And when he was raised from the dead by God, he showed that the supposed knowledge of the Jews against Christ was in truth ignorance. Since, then, after the Lord had risen from the dead, and it had been shown that God had not agreed with the Jews in the death of Christ, and that Christ did not remain in death without rising, as those who crucified him expected, the Jews still remained in unbelief, for this reason they were not worthy of pardon. For paying money against his resurrection, considering it a theft, and forbidding the apostles to accomplish in his name the divine works done in the power of the Holy Spirit, is not the mark of an involuntary ignorance that draws pardon, but of a known and voluntary fighting against God that draws punishment. For if the Jews crucified Christ with this hope, that his teaching would not prevail and Judaism would not be dissolved, how is not the failure of both a dissolving of the Jews' involuntary ignorance concerning Christ? And “Father, forgive them, for they do not know what they do” was said in this sense: when they know that they crucified me in ignorance, and ask for ransom from their offenses, grant it to them. For forgiveness is not given to one who thinks that his own sin is not sin but righteousness. And what Paul said, “I bear them witness that they have a zeal for God, but not according to knowledge,” was said sparingly, by the condescension of the word, becoming weak to the weak, so that, according to what was said, he might save the weak. ### Scripture references - Luke 23:34: quotation, high confidence - 1 Cor 2:8: quotation, high confidence - Rom 10:2: quotation, high confidence - Acts 3:17: allusion, medium confidence - Matt 28:12–15: allusion, high confidence - Acts 4:18: allusion, high confidence - 1 Cor 9:22: allusion, high confidence ### Extrabiblical texts - Josephus, War 6 (Josephus (works)): allusion, medium confidence ### Translation notes - This answer's polemic against the Jews, including its account of their punishment and dispersion, is translated as written; it reflects the author's own view. Josephus' account of the capture of Jerusalem is the Jewish War. Migne's note references and Latin are removed by logged corrections; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 108 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-108). ## Questions and Answers to the Orthodox 109 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-109 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ will judge “the living” who are alive at his coming and “the dead” who rise from their tombs, as Paul and John say. ### Greek text Εἰ τὸ τῆς ἀναστάσεως δῶρον πᾶσι τοῖς θανοῦσιν ὁ Θεὸς διδόναι ὑπέσχετο, καὶ πάντες ἐχ τῶν τάφων ἀναστάντες τῷ χριτῇ παρίστασθαι μέλλουσι, πῶς πληρωθήσεται τὸ χρίνειν νεχροὺς καὶ ζῶντας τὸν Κύριον; Πῶς δὲ νεχροὶ χριθῆναι δυνήσονται, ὧν τὰ μὲν σώματα ἐν μνήμασιν ἔῤῥιπται, αἱ δὲ ψυκαὶ τῶν σωμάτων χεχωρισμέναι εἰσίν; ἌΠΟΚΡΙΣΙΣ. Οὐ πάντες, φησὶ, κοιμηθησόμεθα. Ἐρινεῖ οὖν ζῶντας μὲν τοὺς τότε ζῶντας, νεχροὺς δὲ τοὺς ἀνισταμένους ἐχ τῶν νεχρῶν. Ἔρχεται, φησὶν, ὥρα, καὶ νῦν ἐστιν, ὅτε πάντες οἱ ἐν τοῖς μγήμασιν ἀχούσονται τῆς φωγῆς τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ ἐξέρχονται οἱ τὰ ἀγαθὰ ποιήσαντες εἰς ἀνά- ς στασιν ζωῆς" οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. Ἐχρῆν οὖν χατὰ τὸ πιστὸν τοῦ λόγου θεωρεῖν τὸ δυνατὸν τοῦ πράγματος, καὶ μὴ ἀπορεῖν τὴν ἄλογον ἀπορίαν. ### English translation (Claude) [Question.] If God promised to give the gift of resurrection to all the dead, and all, rising from the tombs, are to stand before the Judge, how will the Lord's judging the living and the dead be fulfilled? And how will the dead be able to be judged, when their bodies lie cast in tombs and their souls are separated from their bodies? Answer. “We shall not all sleep,” it says. He will judge, then, as living those who are alive at that time, and as dead those who rise from the dead. “The hour is coming,” it says, “and now is, when all who are in the tombs will hear the voice of the Son of God, and those who have done good will come out to the resurrection of life, and those who have done evil to the resurrection of judgment.” One should, then, consider the possibility of the thing according to the trustworthiness of the word, and not raise an irrational perplexity. ### Scripture references - 2 Tim 4:1: allusion, high confidence - Acts 10:42: allusion, medium confidence - 1 Cor 15:51: quotation, high confidence - John 5:25: allusion, high confidence - John 5:28–29: quotation, high confidence ### Citation (SBL) Ps.-Justin, Quaest. orth. 109 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/95/#p-109). ## Questions and Answers to the Orthodox 110–111 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-110 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The hundredfold reward is fulfilled in spiritual kin and in the Church's abundance, as when the wealthy supported desert monks; and God, whose power is not measured like nature's, can raise even bodies that have been cut up or burned. ### Greek text Εἰ τοῖς καταλιμπάνουσι πατέρα ἣ μητέρα ἣ τέχνα καὶ τὰ ἑξῆς ἑχατονταπλασίονα ἐπηγγείλατο διδόναι ὁ Κύριος, ἄρα καὶ γυναῖχας ἑχατὸν οἱ τοιοῦτοι ἀντιλήψονται; Πῶς δὲ, πολλῶν τὰ εἰρημένα διὰ τὴν ἐντολὴν χαταλιπόντων, ἐν πτωχείᾳ καὶ μονότητι καὶ ἐρημίᾳ τελευτησάντων, οὐ διέψευὅται ἡ τοιαύτη ὑπόσχεσις; ἌΠΟΚΡΙΣΙΣ. Ὥσπερ πατέρας καὶ μητέρας καὶ ἀδελφοὺς καὶ ἀδελφὰς λέγει, τοὺς χατ᾽ οἰχειωτιχὴν ψαντας πατέρα τε καὶ μητέρα, ἀδελφούς τε καὶ ῃ) ἀδελφάς - οὕτως καὶ γυναῖχα λέγει τὴν ἐν χαιρῷ τῆς διὰ Χριστὸν ἐγχαταλείψεως προνοουμένην τοῦ χαταλείψαντος τὴν φύσει γυναῖχα. Ἢ δὲ Ἐχχλησία τοῦ Δεσπότου Χριστοῦ, ἡ ἐξ ἀρχῆς τοῦ Χριστιανιχοῦ χηρὕγματος ὑπὸ τῶν αὐτῇ ἀντιχειμένων Ἑλλήνων τε γίως, πόθεν ἕν τε τοῖς πνευματιχοῖς καὶ ἐν τοῖς ἀν- … εἰ μὴ τῆς θείας τε καὶ ζώσης τοῦ Σωτῆρος φωνῆς τῆς χατὰ πολυπλασιασμὸν ὑποσχομένης, καὶ τὴν ἀντίδοσιν ἐνεργησάσης ἐν αὐτῇ; Πόθεν δὲ πλούσιοι ἄν. ὄρες τε καὶ γυναῖχες, τὰς ἑαυτῶν ὑπάρξεις ἐπιφερό. μενοι, ἐν τῇ ἐρήμῳ τοὺς ἐχεῖσε ἀναχωρητὰς σαν, καὶ τούτων τὰ ὑστερήματα ἐπλήρωσαν, χαϑὰ ἔγνωμεν ἐκ τῆς ἱστορίας τῶν ἀγίων ἀρκαίων ἀνδρῶν, μηδὲ τοῦ Δεσπότου Χριστοῦ δι᾽ αὐτῶν τὴν ἰδίαν ὑπόσχεσιν ἀγαγόντος εἰς πέρας; μάτων ἀναστάσεως ὡς χαιρίῳ τῷ κατὰ τὰ σπέρματι ὑποδείγματι ὁ ᾿Απόστολος ἐν τῇ πρὸς Κορινθίους ἐχρήσατο, πῶς οἱ τεμνόμενοι ἢ καιόμενοι ἀναστήσονται, τῶν σπερμάτων μετὰ τομὴν ἣ καῦσιν οὐ βλαστα' ἍἌΠΟΚΡΙΣΙΣ. Τῆς φύσεως οὔσης τῆς ἐργαζομένη: τὰ ἐχ τῶν σπερμάτων γιγνόμενα, ὡς ἔμμετρον λα- Θούσης παρὰ τοῦ δημιουργοῦ τὴν δύναμιν, ἀνάγχη ἐπιτήδεια εἶναι τὰ σπέρματα πρὸς ποίησιν τῶν ἐξ αὐτῶν γιγνομένων. Διὸ ἐὰν καῇ ἣ τμηθῇ τὰ σπέρματα, ἄχρηστα γίγνεται τῇ φύσει πρὸς ποίησιν τῶν ἐξ αὐτῶν γιγνομένων. Ὁ δὲ Θεὸς οὐχ ἔμμετρον ἔχει τὴν δύναμιν" διὰ τοῦτο οὐδὲν αὐτῷ ἐστιν ἀνεπιτήδειον πρὸς ποίησιν πάντων ὧν βούλεται, οὐδὲ χωλύεται ὑπὸ τῆς τομῆς καὶ καύσεως τῶν σωμάτων, τοῦ ποιήσασθαι αὐτῶν τὴν ἀνάστασιν. Οὐ γὰρ νόμῳ καὶ μέτρῳ φύσεως ἐργάζεται ὁ Θεὸς, ἀλλ᾽ αὐθεντί: βουλῇς τῆς ἐν μηδενὶ ἀπορουμένης πρὸς ποίησιν ὧν βούλεται ποιεῖν. Ἐχρήσατο δὲ ὁ ᾿Απόστολος τῷ χατὰ τὰ σπέρματα ὑποδείγματι εἰς πίστωσιν τῆς τῶν νεχρῶν ἀναστάσεως, ἵνα κατὰ ἀναλογίαν πιστώσηται τῆς ἀναστάσεως τὸν λόγον" ὅτι ὥσπερ οὐχ ἀπιστοῦμὲν τὴν βλάστησιν τοῦ σπέρματος, δρῶντες ἐν τῇ γῇ ἀποθανόντος καὶ ἀποδεθδληχότος τοῦ σπέρματος τὶν φύσιν οὕτως οὐχ ὀφείλομεν ἀπιστεῖν τῶν νεχρῶν τὴν ἀνάστασιν. Ὁ γὰρ Θεὸς ὁ δεδωχὼς τῇ φύσει τὸ διὰ τοῦ σπέρματος ἐργάσασθαι τὴν βλάστην, πολὺ μᾶλλον αὐτὸς δύναται ἐχ τοῦ θανάτου ἐγεῖραι τοὺς νε- ### English translation (Claude) [Question.] If the Lord promised to give a hundredfold to those who leave father or mother or children and the rest, will such people then also receive a hundred wives? And since many who left the things mentioned because of the commandment died in poverty, solitude, and desolation, how has such a promise not proved false? Answer. As he speaks of fathers and mothers and brothers and sisters, meaning those who by spiritual kinship have become father and mother, brothers and sisters, so he speaks of a wife, meaning the woman who, at the time of the abandonment for Christ's sake, provides for the one who left his natural wife. And the Church of the Master Christ, which from the beginning of the Christian preaching [was attacked] by the Greeks and … opposed to it — from where [has it come to abound] in spiritual things and in [material things], if not from the divine and living voice of the Savior, which promised many times over and worked the requital in it? And from where did rich men and women, bringing their own possessions, [seek out] the anchorites in the desert and supply their wants, as we know from the history of the holy men of old, unless the Master Christ was bringing his own promise to fulfillment through them? [111] Question. [If for the resurrection] of bodies the Apostle used the example of seeds as fitting, in the letter to the Corinthians, how will those who are cut up or burned rise, since seeds do not sprout after being cut or burned? Answer. Since it is nature that produces what comes from seeds, having received a measured power from the Creator, the seeds must be suitable for producing what comes from them. Therefore, if seeds are burned or cut, they become useless to nature for producing what comes from them. But God does not have a measured power; for this reason nothing is unsuitable to him for making all that he wishes, nor is he prevented by the cutting and burning of bodies from bringing about their resurrection. For God does not work by the law and measure of nature, but by the authority of a will that is at a loss for nothing in making what it wishes to make. The Apostle used the example of seeds to give assurance of the resurrection of the dead, so that by analogy he might give assurance of the teaching on the resurrection: just as we do not disbelieve the sprouting of the seed, though we see the seed die in the earth and cast off its nature, so we ought not to disbelieve the resurrection of the dead. For God, who has given to nature to produce the sprouting through the seed, much more can himself raise the dead from death … ### Scripture references - Matt 19:29: allusion, high confidence - Mark 10:29–30: allusion, high confidence - 1 Cor 15:36–38: allusion, high confidence - John 12:24: echo, medium confidence ### Translation notes - The ref holds two questions; the second's opening is lost. Migne's note references and Latin are removed by a logged correction; lost words are marked “…” or supplied in brackets. - This ref holds questions 110–111. ### Citation (SBL) Ps.-Justin, Quaest. orth. 110 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-110). ## Questions and Answers to the Orthodox 112 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-112 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ did not confirm the apostles' hope of an earthly kingdom; the Spirit later taught them that the risen life has no food, drink, or marriage, and that God's kingdom is righteousness, peace, and joy. ### Greek text Εἰ τὴν βασιλείαν τοῦ Ἰσραὴλ δόξαν καὶ τρυφὴν καὶ ἄνεσιν ἐπίγειον οἱ ἀπόττωοι ὑπελάμδανον, καθά τινες ἔφασαν, διὰ τί ὁ Κύριος περὶ ταύτης πρὸς αὐτῶν ἐρωτώμενος, οὐ μόνον αὖτοὺς οὐ διωρθώσατο, ἀλλὰ καὶ ἐπέσφιγξεν αὐτῶν τὴν ἄγνοιαν, φῆσας πρὸς αὐτούς - Οὐχ ὑμῶν ἐστι τνῶγαι χρόνους ἣ καιροὺς, οὃς ὁ Πατὴρ ἔθετο ἐν τῇ Ιδίᾳ ἐξουσίᾳ; λὕτη δὲ ἡ ἀπόχρισις βεθαιοῖ τὴν ἐχεξ νων ἐρώτησιν. ἌΠΟΚΡΙΣΙΣ. Καὶ τοῦτο ἕν ἐστι τῶν πρὸ τῆς ἐπ’ φοιτήσεως τοῦ ἀγίου Πνεύματος μὴ δυναμένων δείχθη ἡ τελειότης αὐτοῦ. σϑῆναι ὑπὸ τῶν ἀποστόλων, χατὰ τὸ εἰρημένον " Α Πολλὰ ἔχω λέγειν ὑμῖν, ἀ.11' οὐ δύνασθε βαστάζειν ἄρτι" ὅταν δὲ ἔλθῃ τὸ Πνεῦμα τῆς ἐχεῖγο ὁδηγήσει ὑμᾶς πρὸς πᾶσαν τὴν ἀλήθειαν. Μαθόντες δὲ ὑπὸ τοῦ Πνεύματος τὸ, Τὴν κοιλίαν καὶ τὰ βρώματα ὁ Θεὸς καταργεῖ" ἐχ τῆς Ἰουδαῖχῆς ὑπολήψεως εἰς τὴν ἔννοιαν μετηνέχθησαν τὴν πρέπουσαν τῇ χαταστάσει τῶν ἀνισταμένων ἐχ τῶν γεχρῶν, ἐν ἧ οὔτε βρῶσις, οὔτε πόσις, οὔτε γάμος, ἀλλὰ ἰσάγγελοι ἔσονται οἱ τῆς ἀναστάσεως υἱοί. Τὸ οὖν, Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἣ καιροὺς, οὗς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, οὐχ ἔχει σχῆμα βεδαιωτιχὸν ἐρωτησάντων ἐν τῇ χατ᾽ ἄγνοιαν ὑπολήψει, ἀλλὰ ἀπορητιχὸν ἀμφοτέρων, τῆς τε χατὰ τὸν χρόνον καὶ τῆς χατὰ τὸν τρόπον ὑπολήψεως τῶν ἐρωτησάντων. Δηλοῖ δὲ καὶ ὁ ἀπόστολος Παῦλος τὸν τρόπον ἐχείνης τῆς χαταστάσεως, ἐν οἷς λέγει, Ἡ βασι.εία τοῦ Θεοῦ οὐκ ἔστι βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν Πγνεύματι ἁγίῳ. ### English translation (Claude) [Question.] If the apostles supposed the kingdom of Israel to be earthly glory and luxury and ease, as some have said, why did the Lord, when asked about it by them, not only not correct them but even confirm their ignorance, saying to them, “It is not for you to know times or seasons which the Father has fixed by his own authority”? For this answer confirms their question. Answer. This too is one of the things that could not be borne by the apostles before the coming of the Holy Spirit … , according to what was said: “I have many things to say to you, but you cannot bear them now; but when that Spirit of truth comes, he will guide you into all the truth.” And having learned from the Spirit that “God will abolish both the belly and the foods,” they were brought over from the Jewish supposition to the understanding that befits the state of those who rise from the dead, in which there is neither food, nor drink, nor marriage, but the sons of the resurrection will be equal to angels. “It is not for you to know times or seasons which the Father has fixed by his own authority,” then, does not have the form of confirming those who asked in their ignorant supposition, but of leaving in doubt both their supposition about the time and about the manner. The apostle Paul too shows the manner of that state when he says, “The kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit.” ### Scripture references - Acts 1:6–7: quotation, high confidence - John 16:12–13: quotation, high confidence - 1 Cor 6:13: quotation, high confidence - Matt 22:30: allusion, high confidence - Luke 20:36: allusion, high confidence - Rom 14:17: quotation, high confidence ### Translation notes - The phrase “the Jewish supposition” is translated as written. A garbled phrase is marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 112 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-112). ## Questions and Answers to the Orthodox 113 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-113 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creating did not add to God's perfection, which lies in what he is in himself; creation adds only relations to him, as being the beginning of number adds nothing to the number one. ### Greek text Εἰ τέλειον τότε νοοῦμεν τὸ τέλειον ὅτε πάντα χέχτηται τέλεια, τέλειον δὲ ἄχρως τὸ χαθ᾽ ὁτιοῦν προσθήχην ἢ αὔξησιν μὴ δεχόμενον, πῶς ὁ Θεὸς. μὲν προῦπάρχων τῆς χτίσεως, ὕστερον δὲ τὴν χτίσιν ποιησάμενος, οὕτω Θεὸς τὸ δημιουργὸς ὄνομά τε καὶ πρᾶγμα προσέλαβε, καὶ ἐχ τοῦ Θεὸς εἰς τὸ καὶ δημιουργὸς εἶναι τὴν αὔξησίν τε καὶ τὴν γέ- ἌΠΟΚΡΙΣΙΣ. “Αλλο τὸ αὐτὸ εἶναι, καὶ ἄλλο τὸ ἄλλου εἶναι. “Ἄσχετον μὲν τὸ αὐτὸ εἶναι, σχετιχὸν δὲ ς τὸ ἄλλου εἶναι. Ἑπειδὴ οὖν τὸ τέλειον τοῦ Θεοῦ ἐν τῷ αὐτὸ εἶναι, διὰ τοῦτο οὐχ αὔξει αὐτὸν τὸ ἄλλου εἶναι. Καὶ χαθάπερ τὸ ἀρχὴν εἶναι ἀριθμοῦ οὐδὲν συντελεῖ τῷ ἑνὶ πρὸς τὴν αὐτοῦ τελειότητα (καὶ γὰρ μὴ ὄντος αὑτοῦ ἀρχῆς ἀριθμοῦ, τέλειον ἦν" καὶ γινομένου αὖ ποῦ ἀρχῆς ἀριθμοῦ, οὐχ ηὐξήθη) οὕτως καὶ ὁ Θεὸς πρὸ τῆς χτίσεως ἦν τέλειος, καὶ μετὰ τὴν χτίσιν οὐχ ηὐξήθη. Οὐδὲν οὖν τῶν διὰ τῆς χτίσεως αὔξει Θεόν (Σὺ γὰρ, φησὶν, ὁ αὑτὸς εἢ " ἀλλὰ τὴν σχέσιν ἣν ἔχει πρὸς τὴν χτίσιν πολυτρόπως (Σρόδρα, φησὶν, ὑπερνυγώθης ὑπὲρ πάντας τοὺς θεούς)" καὶ γὰρ ὡς Πατὴρ, καὶ Δεσπότης, καὶ χριτὴς, καὶ ποιμὴν, καὶ τὰ τούτοις ὅμοια. Καὶ χαθάπερ ὁ Θεὸς μὴ ποιήσας πλείονας χόσμους, τὸ καὶ δύναται ποιεῖν, οὐχ … ἀτελὴς ἐχ τούτου ἐδείχθη ἡ αὐτοῦ τελειότης εἰς τὸ Ὁ ὑπὲρ..... ον" εἰ δὲ μὴ ποιήσας πλείονας χόσμους ὁ θεὲς οὐχ ἐμειώθη, οὐδ᾽ ἄρα ποιήσας ἕνα χόσμον ηὐξήθη. ### English translation (Claude) [Question.] If we understand the perfect to be perfect when it possesses all things perfect, and the perfect in the highest degree is what admits no addition or increase in any respect, how did God, who existed before creation and afterwards made creation, thereby take on, in addition to being God, the name and the reality of creator, and receive increase and change from being God to being also creator? Answer. Being oneself is one thing, being in relation to another is another. Being oneself is non-relational; being in relation to another is relational. Since, then, God's perfection lies in his being himself, being in relation to another does not increase him. And just as being the beginning of number contributes nothing to the one for its perfection (for even when it was not the beginning of number it was perfect; and when it became the beginning of number, it was not increased), so too God was perfect before creation and was not increased after creation. Nothing, then, that comes through creation increases God (“For you,” it says, “are the same”), but [it increases] the relation he has toward creation in many ways (“You are exceedingly exalted,” it says, “above all gods”); for he is related as Father, and Master, and Judge, and Shepherd, and the like. And just as God, by not making more worlds, though he is able to make them, did not show his perfection to be imperfect by this … ; if God was not diminished by not making more worlds, then neither was he increased by making one world. ### Scripture references - Ps 102:27 (101:28 LXX): quotation, high confidence - Ps 97:9 (96:9 LXX): quotation, high confidence ### Translation notes - Migne's Latin and a lost phrase are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 113 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-113). ## Questions and Answers to the Orthodox 114–116 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-114 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three questions: God's being creator in potentiality before creating implies no lack, since his power acts by will, not natural necessity; Christians do not kneel on Sundays and from Easter to Pentecost, as a sign of the resurrection, a custom Irenaeus traces to the apostles; and the risen Christ either created his clothing or took it from elsewhere. ### Greek text Εἰ τὸ εἶναι τῇ δυνάμει τοῦ εἶναι τῇ ἐνεργείᾳ καθέστηχεν ἔλαττον, πῶς ὁ τοῦ χόσμου ποιητὴς, πρὸ τῆς τοῦ χόσμου ποιήσεως ποιητὴς ὧν δυνάμει, καὶ οὐχ ἐνεργείᾳ, τῷ τῆς ἐλαττώσεως οὐχ ὑποπίπτει ὀνόματι; ἌΠΟΚΡΙΣΙΣ. Ὧν ἡ δύναμις τῆς ἐνεργείας φυσιχῇ τινι ἀνάγχῃ ὑφέστηχεν, τούτων ἡ δύναμις ἐλάττων τῆς ἐνεργείας καθέστηκεν. Οὗ δὲ ἡ δύναμις τῆς ἕνεργείας οὐ φυσιχῇ ἀνάγχῃ, ἀλλὰ ἰδέᾳ βουλῇ ὑφέστηχεν, οὗτος ἀνυπόδλητος τῷ τῆς ἐλαττώσεως ὀνόματι. Διδγοήθης, φησὶ, καὶ πάντα σοι πάρεστιν. προσευχαῖς τοῦ ἑστῶτας εὔχεσθαι μᾶλλον Θεῷ τοὺς εὐχομένους παρίστησι, καὶ πλεῖον ἐφέλκεται τὴν θείαν συμπάθειαν, διὰ τέ ἐν ταῖς χυριαχκαῖς ἡμέραις, καὶ ἀπὸ τοῦ Πάσχα ἕως τῆς Πεντηχοστῆς, γόνυ οὐ χλίνουσιν οἱ εὐχόμενοι; πόθεν δὲ καὶ ἡ τοιαύτη ἐν ταῖς ἐχχλησίαις εἰσῆλθε συνήθεια; ἌΠΟΚΡΙΣΙΣ. Ἐπειδὴ ἀμφοτέρων ἐχρῆν ἡμᾶς ἀεὶ μεμνῆσθαι, καὶ τῆς ἐν ταῖς ἀμαρτίαις πτώσεως ἡμῶν, καὶ τῆς χάριτος τοῦ Χριστοῦ ἡμῶν, δι᾽ ἧς ἐχ τῆς πτώσεως ἀνέστημεν, διὰ τοῦτο ἡ ἐν ταῖς ἕξ ἠμέραις ἡμῶν γονυχλισία σύμθολόν ἐστι τῆς ἐν ταῖς ἁμαρτίαις πτώσεως ἡμῶν " τὸ δὲ ἐν τῇ χυριαχῇ μὴ χλίνειν γόνυ σὐμδολόν ἔστι τῆς ἀναστάσεως, δι᾽ ἧς τῇ τοῦ Χριστοῦ χάριτι, τῶν τε ἀμαρτημάτων καὶ τοῦ ἐπ᾽ αὐτῶν τεθανατωμένου θανάτου ἡλευθερώθημεν. Ἐχ τῶν ἀποστολιχῶν δὲ χρόνων ἡ τοιαύτη συνήθεια ἔλαθε τὴν ἀρχὴν, καθώς φησιν ὁ μαχάριος Εἰρηναῖος ὁ μάρτυς καὶ ἐπίσχοπος Λουγδούνου ἐν τῷ Περὶ τοῦ Πάσχα λόγῳ, ἐν ᾧ μέμνηται καὶ περὶ τῆς … τῇ ἡμέρᾳ τῆς Κυριαχῆς, χατὰ τὴν ῥηθεῖσαν περὶ αὐπῆς αἰτίαν. τοῦ μνήματος τὰ ἐντάφια ἐν τῷ τάφῳ χατέλιπε, πῶς μετὰ τὴν ἀνάστασιν ἣ γυμνὸν αὐτὸν ὀφθέντα, ἣ ἐτέρωθεν αὐτὸν ἐσθῆτα χομισάμενον ἡ Γραφὴ οὐχ ἱστόρησεν; Εἰ δὲ μήτε ἑτέρωθεν ἀμφιάσματα μὴτε γυμνὸς τοῖς τότε αὐτὸν ὁρῶσιν ἐφαίνετο, πῶς ἁληθὲς, ὅτι τὰ ἱμάτια ἐν τῷ τάφῳ κατέλιπεν; ἌΠΟΚΡΙΣΙΣ. Τὰ μὲν ἱμάτια τοῦ Σωτῆρος, μετὰ τὸ σταυρωθῆναι αὐτὸν οἱ στρατιῶται διεμερίσαντο" τὰ δὲ μετ᾽ αὐτοῦ εἰσενεχθέντα εἰς τὸν τάφον, ἐ εν ἐσίαν τοῦ ζῶντος ἀνεπιτήδεια ἦν. Τὰ δὲ ἱμάτια ἃ ἐφόρει ὁ Κύριος μετὰ τὴν ἀνάστασιν, ἣ ἐδημιούργησεν, ἢ ἔλαθεν ἀλλαχόθεν, ὡς ἔλαθε καὶ τὸν πῶλον εἰς χάθισμα. “Ἑχάτερον γὰρ ἠδύνατο, καὶ τὸ δημιουργῆσαι καὶ τὸ λαδεῖν ἀλλαχόθεν. Πολλῶν δὲ ὄντων τῶν ὑπὸ τοῦ Κυρίου λεχθέντων, ὧν ἡ θεία Γραφὴ τὰς ἱστορίας οὐ περιέχει, ἐξ ἀνάγχης καὶ τὰ μετὰ τὴν ἀνάστασιν ἐνδύματα.... ιν εὔλογον τὸ ἐχ πάντῶν τῶν ἀνιστορ..... ἀνιστορήτου ζητεῖν τὴν αἰτίαν, οὐ... τοῦ ἀνιστορήτου χατασχευάζειν τὴν ἀπορίαν περὶ τοῦ ἐνδύματος τοῦ Κυρίου,) ἀλλ᾽ ἐχ τῆς δυνάβεως αὐτοῦ λαθεῖν τὴν πίστιν περὶ τοῦ ἐνδύματος αὑτοῦ. ### English translation (Claude) [Question.] If being in potentiality is less than being in actuality, how is the maker of the world, who was maker before the making of the world in potentiality and not in actuality, not subject to the name of diminution? Answer. Of things whose potentiality for actuality exists by some natural necessity, the potentiality is less than the actuality. But he whose potentiality for actuality exists not by natural necessity but by his own will is not subject to the name of diminution. “You purposed,” it says, “and all things are present to you.” [115] Question. [If kneeling] in prayer presents those who pray to God more than praying standing, and draws more of the divine compassion, why on the Lord's days, and from Easter to Pentecost, do those who pray not bend the knee? And from where did such a custom come into the churches? Answer. Since we ought always to remember both our fall into sins and the grace of our Christ, through which we have risen from the fall, for this reason our kneeling on the six days is a symbol of our fall into sins, and not bending the knee on the Lord's day is a symbol of the resurrection, through which, by the grace of Christ, we have been freed from sins and from the death that was put to death by them. This custom took its beginning from the apostolic times, as the blessed Irenaeus, martyr and bishop of Lyons, says in his discourse On the Pascha, in which he mentions also Pentecost, … [as equal] to the day of the Lord, for the reason given about it. [116] Question. [If the Lord, when he came out] of the tomb, left the grave clothes in the tomb, how is it that Scripture did not relate that after the resurrection he was either seen naked or obtained clothing from elsewhere? But if he appeared to those who saw him at that time neither in clothes from elsewhere nor naked, how is it true that he left the garments in the tomb? Answer. The Savior's garments the soldiers divided among themselves after crucifying him; and those brought into the tomb with him were unsuitable for the use of a living man. The garments the Lord wore after the resurrection he either created or took from elsewhere, as he also took the colt to sit on. For he could do either, create them or take them from elsewhere. And since there are many things of the Lord, said and done, whose stories the divine Scripture does not contain, necessarily the clothing after the resurrection too [is not recorded]. … it is [not] reasonable, out of all the things not recorded, to seek the cause of this one thing not recorded, nor, from its not being recorded, to construct a difficulty about the Lord's clothing, but rather to take from his power the belief concerning his clothing. ### Scripture references - Matt 27:35: allusion, high confidence - John 19:23–24: allusion, high confidence - John 20:5–7: allusion, high confidence - Matt 21:2: allusion, high confidence - John 21:25: allusion, medium confidence ### Extrabiblical texts - Jdt 9:5 (Judith): allusion, medium confidence ### Translation notes - The ref holds three questions; their openings are partly lost (supplied in brackets). “You purposed, and all things are present to you” is close to Jdt 9:5–6. Irenaeus' On the Pascha is lost; this is the only witness to the passage. Migne's long footnote quoting Irenaeus on the diversity of the Easter fast (Eusebius, Church History 5.24.12), his references, and Latin are removed by logged corrections. - This ref holds questions 114–116. ### Citation (SBL) Ps.-Justin, Quaest. orth. 114 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-114). ## Questions and Answers to the Orthodox 117 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-117 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The risen Christ entered through shut doors with his real body, as he walked on the sea, by divine power and not by becoming spirit; the stone was rolled away only so that the empty tomb and grave clothes could be seen. ### Greek text Εἰ σῶμα παχυμερὲς θυρῶν χοχλεισμένων χεχωλυμένην ἔχει τὴν πάροδον, πῶς μετὰ τὴν ἀνάστασιν πρὸς τοὺς μαθητὰς τῶν θυρῶν χεχλει- α σμένων εἰσῆλθεν ὁ Κύριος; ᾿Αλλ᾽ εἰ μὲν ἀληθὲς, ὅτι τὸ χεχλεισμένων τῶν θυρῶν ἔνδον ὁρώμενον σῶμα ἐτύγχανε, πῶς ὁ λίθος ὁ τῷ Δεσποτιχῷ ἐπιχείμενος βνήματι ὑπὸ τοῦ ἀγγέλου ἀπεχυλίσθη διὰ τὴν αὐτοῦ τοῦ σώματος ἔγερσιν; εἰ δὲ ἀληθεύει ἡ Γραφὴ περὶ τῆς τῶν θυρῶν λέγουσα χλείσεως, δῆλον ὅτι οὐ σῶμα, ἀλλὰ πνεῦμα εἰσῆλθεν. ΕἸ δὲ τὸ σῶμα ποτὲ μὲν ἣν σῶμα, ποτὲ δὲ πνεῦμα ἐγίνετο, πῶς οὐχὶ τροπὴν τὰ τῆς τοῦ σώματος οὐσίας ἐδέχετο; ἌΠΟΚΡΙΣΙΣ. “Ὥσπερ οὐ κατὰ τὴν ἐκ τοῦ σώματος, εἰς τὸ πνεῦμα τροπὴν περιεπάτησεν ὁ Κύριος ἐπὶ τὴν θάλασσαν, ἀλλὰ τῇ θείᾳ αὑτοῦ δυνάμει βατὴν ἐποίησε τὴν εἰς περιπάτησιν ἄδατον θάλασσαν οὐ μόνον τῷ ἑαυτοῦ σώματι, ἀλλὰ καὶ τῷ τοῦ Πέτρου, οὕτως τῇ ἑαυτοῦ θείᾳ δυνάμει καὶ τοῦ μνήματος ἐξῆλθε, τοῦ λίθου ἐπικειμένου τῷ μνήματι, καὶ πρὸς τοὺς μαθητὰς εἰσῆλθε τῶν θυρῶν χεχλεισμένων. Οὐ γὰρ διὰ τὴν αὐτοῦ ἔγερσιν τοῦ λίθου ἐχ τοῦ μνήματος ἐγένετο ἡ ἀφαίρεσις, ἀλλὰ διὰ τὸ δηλωθῆναι τοῖς ὁρῶσι τὴν … φιασμοῦ αὐτοῦ ὁρᾷν ἱμάτια, αὑτὸν δὲ μὴ ὁρᾷν, δεῖν μα τῆς αὐτοῦ ἐναργέστατον γέγονεν ἀναστάσεως Τσὶ ὃὲ ἡμᾶς ἐννοῆσαι, ὅτι τὰ ἰσοδύναμα τὴν αὐτὴν ἔχε πίστιν συγχωρουμένων αὑτῶν, καὶ τὴν αὐτὴν ἔχει πίστιν ἀναιρουμένων αὐτῶν. Ἰσοδυναμεῖ δὲ τὸ περιπατεῖν ἐπὶ τὴν θάλασσαν ἐν ἀτρέπτῳ σώματι τῷ εἰσελθεῖν πρὸς τοὺς ἀποστόλους ἐν ἀτρέπτῳ σώματι τῶν θυρῶν χεχλεισμένων. Καὶ ὅτι τὰ ὑπὲρ φύσιν ἐν τῇ φύσει γιγνόμενα κατὰ τὴν θείαν δύνα μεν ἀδύνατιν χατὰ τὸν λόγον τῆς φύσεως ποιήσασθαι τὴν παρὲστασιν διὸ, πτοηθέντων τῶν μαθητῶν ἑ πὶ τῇ τοιαύτη εἰσόδῳ, ἐπέτρεψεν αὐτοῖς ψηλαφᾷν τοὺς πεπονθότα; τόπους τοῦ σώματος αὐτοῦ, ὅτι οὗ κατὰ τροπὴν τοῦ σώματος εἰς πνεῦμα ἐποίησεν εἰς αὐτοὺς τὴν εἴσοδον, ἀλλὰ ἐν παχυμερεῖ σώματι τῇ θείᾳ αὐτοῦ δυνάμξι ποιητιχῇ τῶν ὑπὲρ φύσιν. ### English translation (Claude) [Question.] If a dense body has its passage hindered by shut doors, how did the Lord, after the resurrection, come in to the disciples when the doors were shut? But if it is true that what was seen inside with the doors shut was a body, why was the stone lying on the Lord's tomb rolled away by the angel for the raising of the body itself? But if Scripture speaks truly in telling of the shutting of the doors, clearly not a body but a spirit came in. And if the body was sometimes a body and sometimes became spirit, how did the properties of the body's essence not undergo change? Answer. As the Lord walked on the sea not by a change from body into spirit, but by his divine power made the sea, impassable for walking, walkable, not only for his own body but also for Peter's, so by his own divine power he both came out of the tomb, with the stone lying on the tomb, and came in to the disciples with the doors shut. For the removal of the stone from the tomb did not take place for his raising, but so that … to those who saw it; [for to see] the garments of his burial, but not to see him, became the clearest proof of his resurrection. We must understand that things of equal force have the same credibility when they are granted, and the same when they are denied. Walking on the sea in an unchanged body is of equal force with coming in to the apostles in an unchanged body with the doors shut. And things beyond nature that happen in nature by divine power cannot be established by the reasoning of nature; therefore, when the disciples were terrified at such an entrance, he allowed them to touch the places of his body that had suffered, [showing] that he had made his entrance to them not by a change of the body into spirit, but in a dense body, by his divine power that makes things beyond nature. ### Scripture references - John 20:19: allusion, high confidence - John 20:26: allusion, high confidence - Matt 28:2: allusion, high confidence - Matt 14:25–29: allusion, high confidence - John 20:5–7: allusion, high confidence - Luke 24:37–40: allusion, high confidence - John 20:27: allusion, high confidence ### Translation notes - Migne's note supplying words lost in the previous question's answer, with Latin, is removed by a logged correction, as are a note number and a column letter; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 117 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-117). ## Questions and Answers to the Orthodox 118–124 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-118 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seven questions run together: why Christians pray facing east (as the more honored direction, received from the apostles); why Cain's offering was rejected (he kept the better for himself); why sinners who rise do not inherit God's kingdom (the kingdom belongs to the just only); anathema and katathema (fragmentary); Christ's “hour” (God's providence, not fate); why man, who can become evil, is still the best of creatures; and why the pious receive no earthly reward (their reward is future, though God has shown his providence in history). ### Greek text Εἰ πάντα ὁ Θεὸς ποιήσας χατὰ γχύχλον τῆς φύσεως τοῦ παντὸς Δεσπότης καθέστηχε᾽ διὸ καὶ Δαδὶδ ἐν παντὶ τόπῳ τῆς τοῦ Κυρίου δεσποτεία; εὐλογεῖν ἡμῖν τὸν Κύριον ἐγχελεύεται - ὁμοίως δὲ καὶ ὁ ᾿Απόστολος ἐν παντὶ τόπῳ ἐπαίρειν ἡμᾶς πρὸς τὸ: Θεὸν ὁσίους χεῖρας ἐντέλλεται" διὰ τί ὡς σεμνὸν ἔργον τε καὶ οἰχητήριον θεῖον τὸ πρὸς τὸ ἡλιαχὸν γλίμα νομίζοντες, ἐν αὐτῷ ἀφορῶντες, τοὺς ὕμνους καὶ τὰς προσευχὰς τῷ Θεῷ ἀναπέμπομεν; Τίνες δὲ καὶ οἱ ταύτην τὴν συνήθειαν τοῖς Χριστιανοῖς ἐχδιδάξαντες; ἌΠΟΚΡΙΣΙΣ. Ἐπειδὴ τῶν παρ᾽ ἡμῖν τὰ τιμιώτερα εἰς τιμὴν τοῦ Θεοῦ ἀφορίξομεν, κατὰ δὲ τὶν τῶν ἀνθρώπων ὑπόληψιν τιμιωτέρα ἐστὶν ἡ ἀνατολὴ τῶν ἄλλων μερῶν τῆς χτίσεως᾽ διὰ τοῦτο ἐν τῷ χαιρῷ τῆς προσευχῆς νεύομεν πρὸς ἀνατολὴν πάντες. Καϑἀπερ τῇ δεξιᾷ χειρὶ ἐν ὀνόματι Χριστοῦ χατασφρᾶυίζομεν τοὺς τῆς σφραγῖδος ταύτης δεομένους, ἐπειδὴ τιμιωτέρα νενόμισται τῆς ἀριστερᾶς, χαΐτοι θέσει, καὶ οὐ φύσει διαφέρουσα ταύτης ὑπάρχει" οὕτως καὶ ἡ ἀνατολὴ, ὡς τιμιώτερον μέρος τῆς χτίσεως, εἰ προσχύνησιν Θεοῦ ἀφώρισται. Οὐχ ἐναντιοῦται δὲ τῇ προφητιχῇ τε καὶ ἀποστολικὴ φωνῇ τὸ πρὸς τὴν ἀνατολὴν ποιεῖν ἡμᾶς τὰς εὐχάς. Ἐν παντὶ γὰρ τόπῳ ὑπάρχει ἡ ἀνατολὴ τοῖς εὐχομένοις" καὶ ἐπειδὴ ἐφ᾽ ὃ μέρος τὴν ὁρατὴν αἴσθησιν χεχτήμεθα, κατὰ τοῦτο τὸ μέρος προσχυνοῦμεν, ἀδύνατον δὲ ἐν τῷ χαιρῷ τῇ; προσευχῆς εἰς τὰ τέσσαρα μέρη τῆς χτίσεως ἀποδλέπεῖν διὰ τοῦτο, εἰς τὸ ἕν μέρος τῆς χτίσεως ἀφ᾽" ἔθο;, παρ᾽ ὧν εἴληφεν ἡ Ἐχχλησία τὸ εὔχεσθαι, «οὔτο δὲ παρὰ τῶν ἁγίων ἀποστόλων. … ρῶντες, ποιοῦμεν τὴν προσχύνησιν, οὐχ ὡς μόνον ἔργον τοῦ Θεοῦ, οὐδ᾽ ὡς εἰς χατοιχητήῆριον ποῦ θεοῦ τοῦτο ἀφωρισμένον, ἀλλ᾽ εἰς τόπον προσχυνή σεως τῆς παρ᾽ ἡμῶν προσαγομένης Θεῷ τεταγμένον. Τὸ ἃ παρὰ πούτων εἰληφέναι καὶ τὸ ποῦ εὔχεσθαι, καρποὺς, μὴτε τῆς τῶν χρεῶν ἐδωδῆς οἱ πρὸ το) καταχλυσμοῦ μετελάμδανον, καθώς τινες τῶν πατέοων ἐδίδαξαν, πῶς ὁ “Αὔελ ἐχ τῶν στεάτων τῶν προβάτων ὧν ἐποίμαινε, καὶ ὁ Κάϊν ἐξ ὧν ἐγεώργει χαρπῶν τῆς γῆς ὁμοίως προσέφερε; καὶ δῆλον, ὡς ἐχάτερος αὐτῶν, τῆς οἰχείας βρώσεως προτιμῶν τὸ Θεῖον, τῇ τοιαύτῃ θυσίᾳ ἐχέχρητο. Εἰ δὲ τὰ ἄχρηστα αὐτοῖς τῷ Θεῷ προσεχόμιζον, πῶς τῇ τοιαύτῃ προσφορᾷ τὸ ἀεὶ ὃν οὐχ ὕδριζον; ᾿Αζήμιον γὰρ αὐτῷ καὶ χλευαπιχὴν χάριν ἕχαστος αὐτῶν χατετίθετο. Πῶς οὖν ἡ μὲν τοῦ Κάϊν θυσία ἀπόδλητος, τὰ δὲ τοῦ “Αθελ δῶρα ἌΠΟΚΡΙΣΙΣ. Ὁ μαχάριος ᾿Απόστολος, ὁ τῶν πα" τέρων πατὴρ καὶ εὐσεθδείας διδάσχαλος, φησί" Τίς φυτεύει ἀμπειῶγα καὶ ἐκ τοῦ καρποῦ αὐτοῦ οὐκ ἰσϑίει; Τίς ποιμαίνει ποίμνιον καὶ ἐκ τοῦ γάλαιτος τῆς ποίμνης οὐκ ἐσθίει; ἀντὶ τοῦ, οὐδείς. ᾿Αλλ᾽ Β τὶ μηδεὶς, δτιλον ἄρα, ὅτι οὐδὲ ὁ “Αόελ ἐποίμαινε τὴν ποίμνην, ἵνα μὴ ἐσθίῃ τοῦ γάλαχτος τῆς ποίμνης αὐτοῦ, οὔτε ὁ Κάϊν ἐγεώργει τὴν γῆν, ἵνα μὴ ἐσθίῃ τῶν ρπῶν αὐτῆς. Ἔτι δὲ, εἰ ἄχρηστοι ἦσαν τῷ Κάϊν Ἀχαρποὶ τῆς γῆς, τένος ἕνεχεν τοῖς χείροσι μὲν ἐτίμα τὸν θεὸν, τοῖς χρείττοσι δὲ αὑτὸν τοῦ Θεοῦ προετέμησε ἰδὰὰ ἀπόδλητος αὐτοῦ γέγονεν ἡ θυσία), μὴ χρῇζων τῶν χαρπῶν τῆς γῆς; Εἰ δὲ προετίμησεν ὁ μὲν "λόελ τῆς ἰδίας χρείας τὸν Θεὸν, ὁ δὲ Κάϊν τὴν δίαν χρείαν τοῦ Θεοῦ, δῆλον ἄρα, ὅτι ἕχαστος αὐτῶν τῆς ἐχ τῶν οἰχείων πόνων ἔχρῃζε θεραπείας. ττασίν τινες ὑπειλήφασι, δίχαιοι δὲ καὶ ἁμαρτωλοὶ τχύτης ἀξιωθῆναι πιστεύονται, πῶς τοὺς τὰ ἀπηγορβευμένα ποιήσαντας ἀποχληρονόμους ὁ Παῦλος ἀπέφαινε, φήσας, ὅτι οὔτε πόρνοι, οὔτε μοιχοὶ, καὶ οἱ ἌΠΟΚΡΙΣΙΣ. Βασιλείαν Θεοῦ οἵἷδεν ἡ θεία Γραφὴ ἡνμάζειν οὐ τὴν ἀνάστασιν ἁπλῶς, ἀλλὰ τὴν μετὰ τὴν ἀνάστασιν ἀποκατάστασιν, ἐν ἧ γίνεται χολαζομένων τε καὶ δοξαζομένων ἡ διαίρεσις, τοῦ Θεοῦ ὑπὸ πάντων ἀναμφιδόλως ὁμολογουμένου, τοῦ τὴν δόξαν ἐν τοῖς δοξαζομένοις ἐνεργοῦντος καὶ τὴν χόλασιν ἐν τοῖς χολαζομένοις. Ἀκχούσονται, φησὶ, τῆς φωγῆς τοῦ Υἱοῦ τοῦ Θεοῦ οἱ ἐν τοῖς μνημείοις, καὶ ἐξε- “εύσονται οἱ τὰ ἀγαθὰ ποιήσαντες εἷς ἀνάστασιν ζωῆς" οἱ δὲ τὰ ραῦ.λα πράξαντες εἰς ἀγάστασιν χρίσεως. Διήρηται οὖν ἡ ἀνάστασις εἰς ζωὴν καὶ χρίσιν χατὰ τὰς διαφορὰς δικαίων τε καὶ ἀδίχων. Ἐπὶ πλέον γὰρ ἡ ἀνάστασις τῆς βασιλείας τοῦ θεοῦ" ἡ μὲν γὰρ ἀνάστασις δικαίους τε καὶ ἀδίχους περιέ- Ἅξι, ἡ δὲ βασιλεία τοῦ Θεοῦ μόνους τοὺς δικαίους πετῶν ἀτόπων ἡ Παλαιό τε καὶ Νέα Διαθήχη ἐπίσταται, τῶς ὁ μαχάριος Πέτρος, ἐν τῷ πάθει τὸν Δεσπότην … ἡμᾶς οὐ κατέχεται, ἀλλ᾽ ὅμως τῶν παρ᾽ ἡμῶν ἢ τερὶ ἑχατέρων, τουτέστι τοῦ ἀναθεματισμοῦ καὶ τοῦ παθεματισμοῦ, καὶ τί τὸ ὑπὸ θατέρου σῆμα μενον; καὶ ἀφωρισμένον θεῷ, καὶ εἰς χοινὴν χρῖ σιν μτ λαμθανόμενον, ἣ τὸ ἀπηλλοτριωμένον Θεοῦ διὰ χαϑ χίαν " κατάθεμα δέ ἐστι τὸ συνθέσθαε τοῖς ἀναύεἡμᾶς οὐ κατέχεται, πῶς ἐν τῷ γάμῳ ὅ Κύριος ξεν τὸ, Οὔπω ἥκει ἡ ὥρα μου; καὶ ὁ περὶ αὐτοῦ τὸ, Οὐδεὶς ἔδα.1ε τὰς χεῖρας ἐπ᾿ αἱτὸν, ὅτι οὕπω ἦλθεν ἡ ὥρα αὐτοῦ; : ἌΠΟΚΡΙΣΙΣ. Εἰ καὶ ὥραις καὶ ἡμέραις τὰ χεὶ ἡμᾶς γιγνομένων τὰ μὲν γίνεται ἐν ἐπιτηδείῳ χαιρᾷ, τὰ δὲ ἐν ἀνεπιτηδείῳ. Καλεῖ οὖν ἡ θεῖα Γραςὴ τὸν ἐπιτήδειον πρὸς τὸ γινόμενον πρᾶγμα καερὸν, ουσίαν τῆς ὥρας, τὸν δὲ ἀνεπιτήδειον ἀπουσίαν τῆς ὥρας" καὶ ἐπειδὴ μετὰ τὴν ποίησιν τοῦ οἴνου σαν ρὸν ἐπιτήδειον ἡγεῖτο ὁ Κύριος τῆς ἐπ ποῦ γάμω ἀναχωρήσεως, διὰ τοῦτο πρὸ τῆς ποιήσεως τοῦ οἴνῳ εἶπεν ὁ Κύριος - Οὔπω ἧκεν ἡ ὥρα μου. Καὶ πάλι, ἐπειδὴ ἐν τῷ καιρῷ τοῦ Πάσχα τῶν Ἰουδαίων ἐχρῖ' τὸν Κύριον συλληφθῆναι, καὶ παθεῖν ἃ ἔπαθε, τοῦτο πρὸ τοῦ Πάσχα ἐῤῥήθη περὶ αὐτοῦ τὸ, οὐδεὶς ἐπέδαλεν ἐπ᾿ αὐτὸν τὰς χεῖρας, ὅτι οὗτω ἐλήλυθεν ἡ ὥρα αὐτοῦ" οὐ τῆς ἀνάγκης τῆς ὥρες χωλυούσης αὐτοῦ τὴν σύλληψιν, ἀλλ᾽ ἡ τοῦ Θεοῦ πρό νοια.... τῇ ἀνάγχῃ τῆς ὥρας ἐχωλύετο τοῦ Κα΄ ρίου ἡ σύλληψις, καὶ οὐχ ἂν ταύτην προσῆψεν ἦ θείς Γραφὴ τῷ χωρίῳ τῷ τοῦ τόπου. ᾿Αγεχώρησε, ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν. Οὐ γὰρ ἤϑειλεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι Ἰουδαῖοι ἐζήτουν αἷτὸν ἀποκτεῖναι" ἀλλ᾽ οὐδὲ πρὸ τούτου εἰς Αἴγυπτον ἀνεχώρει, ἱκανῆς οὔσης τῆς ἀνάγχης τῆς ὥρα: τ χάλλιστον, καὶ τὸ καχυνόμενον τῶν ὄντων ἐστὶ τὸ! χείριστον " καὶ ἀγαθὸς μὲν ἔστιν ὁ Θεὸς, χκαχυνόμενκ δὲ ὁ ἄνθρωπος, ἀπάντων τὸ χάχιστον " οὐδὲ γὰρ τῶν, ὄντων ἕτερον, οὐρανοῦ λέγω, καὶ γῆς, ἀέρος, φωστί, ᾿ ρων, καὶ τῶν τοιούτων, δυνάμενον καχύνεσθαι ἌΠΟΚΡΙΣΙΣ. Εἰ ἀνθρώπου ἕνεχεν τὰ ἄλλα ὄνομ. σγέντα ἐστὶ, τὰ δὲ τινὸς ἕνεχεν ὑπάρχοντα, ἐλάττονα ἐχείνου ἐστὶ, χάλλιστος ἄρα ἐστὶν ὁ ἄνθρωτος, ὁ ὑπὲρ τὰ δι᾽ αὐτὸν ὑπάρχοντα. Εἰ δὲ καὶ αὐτὸ τὸ χα’. χύνεσθαι συντελεῖ τι πρὸς τὴν βελτίωσιν τοῦ ἀνθρὼ- " που, χάλλιστόν ἐστιν ὁ ἄνθρωπος, καὶ χατὰ τοῦτο ὑπὸ τῆς θείας προνοίας τοῖς χαχωτιχοῖς … τὸ τῆς υλόμενον τὸν ἀγαθὸν ἄνθρωπον χαταμαθεῖν, ὺς τὸ τέλος ἀποδλέπειν τὸ μετὰ τὴν ἀποδίωσιν ᾿χείμενον ἀνθρώπῳ. Ἐχεῖνος γὰρ τῆς παρούσης ᾿ἧς ἐστιν ὁ καρπὸς, τουτέστι μαχαριότης ἀτελεύτητ ἀντὶ τῆς ὀλιγοχρονίου χαχυνομένης ζωῆς. ἜΡΩΤΗΣΙΣ᾿ῬΚΔ'. Εἰ τῆς ἑκάστου βιώσεως προὠστης ὁ Δεσπότης χαθέστηχε, διὰ τί μὴ τῶν εὖσεν τὰς ψυχὰς ἐν σώμασιν εὐσθενέσιν εἰσῴχισεν; "δὲ, θησαυρίζων αὐτοῖς τὰς ἀμοιδὰς ἐν τοῖς μέλυτιν, ἐν τοῖς παροῦσιν αὐτοὺς συνεχώρησε θλίδεαι, διὰ τί μὴ πάντες ἐν ταῖς θλίψεσιν ὁμοίως οἱ φεθεῖς ἐξητάζοντο, ὥστε δῆλον ἐχ τούτου τὸ χαλὸν ἃ τὸ δεινὸν διαδείκνυσθαι; Εἰ δὲ ἀμφότερα παρ᾽ φοτέροις εὑρίσχεται, πῶς οὐχ ἄδηλος ὁ τὸ χρεῖτν ἑλόμενος; Πῶς δὲ ὡς ἔτυχε τὰ πάντα φερόμενα, ιονόητα τὰ ἐν τῷ χόσμῳ οὐ δείχκνυσιν,᾽ λάσεδοῦς οὐχ οὔσης τινὸς διαχρίσεως; ἌΠΟΚΡΙΣΙΣ. Οὐχ ἐδούλετο ὁ θεὸς τοῖς παροῦσιν ἂρ ἀρετῆς τιμῆσαι τοὺς αὐτῷ ἀναχειμένους. τὰ φὲν τῷ θανάτῳ τῶν εὐσεδῶν οὐχ ἔστι μισθὸς ἀρετ᾽ καὶ καθώς περ λέγοντα! οἱ εὐσεδεῖς μὴ εἶναι ἐχ ὕ χόσμου, οὕτως καὶ ἡ δόξα αὐτῶν καὶ ὁ πλοῦτος χ ἔστι γήϊνα. -Ὅταν οὖν ὁρῶμεν προσόντα τοῖς εὐθέσιν ἃ πρόσεστι καὶ τοῖς ἀσεδέσιν, :πούτου μὴ εἶναι ἄξια τὰ παρόντα τῶν τῆς ἀρετῆς νυ". Καὶ εἰ φαίνεται Θεὸς τοῖς ἀνθρώποις ποτὲ σας τινὰς τῶν αὐτῷ ἀναχειμένων, ὡς τὸν Ἰωσὴφ ἡ τὸν Δαδίδ - ἀλλ᾽ ὅμως, οὐ τὰς ἀρετὰς αὐτῶν τούιἰς ἀμειδόμενος, ἀλλὰ διὰ μὲν τοῦ Ἰωσὴφ τῆς τοῦ τραηλιτιχοῦ γένους αὐξήσεως προνοησάμενος, διὰ δὲ σ ὑδαθὶδ τὴν τοῦ Πνεύματος βασιλείαν συνεστήσατο. πρέρουσι δ᾽ οἱ εὐσεδεῖς τῶν ἀσεθῶν ἐν τοῖς ὑλικοῖς ταὶσωματιχοῖς οὐδαμῶς" πάντα γὰρ πάρεστιν ἀμφοῥοις, τά τε ἡδέα καὶ τὰ λυπηρά᾽ διαφέρουσι δὲ ἀλλήν προηγουμένως μὲν τῇ τε ἐλπίδι τῶν μελλόντων ἃ τοῖς ὑπὲρ τῆς εὐσεδείας παθήμασιν, ἔπειτα δὲ καὶ 'ς θείαις συμμαχίαις, ἐν αἷς πολλάκις περιδλέτως ἐποίησεν ὁ Θεὸς τοὺς ἰδίους, ποτὲ μὲν τὴν τῶν Ὑπτίων δυναστείαν χαταλύων, ποτὲ δὲ τοὺς Χαναἴους τοῖς Ἰσραηλίταις ὑποτάσσων, ποτὲ δὲ τῶν ᾿Ασρίων τὸ θράσος χοιμίζων, ποτὲ δὲ τῶν Βαδυλωνίων βαιρῶν τὴν βασιλείαν, ποτὲ δὲ δρόμον τε καὶ στά- »παρὰ φύσιν προστάσσων τῷ ἡλίῳ. Ἐν τούτοις ν ἡ πρόνοια διαδείχνυται τοῦ Θεοῦ, ἐν ἐχείνοις δὲ " ιρασχευάζει τοὺς εὐσεδεῖς πρὸς ἄλλον βίον ἀφορᾷν, ᾧ γίνεται κατὰ δόξαν τε καὶ ἀδοξίαν δικαίων τε ἡ ἀδίχων ἡ διάχρισις. ### English translation (Claude) [Question.] If God, having made all things around the circle of nature, is Master of the universe — and so David too commands us to bless the Lord in every place of the Lord's dominion, and likewise the Apostle commands us to lift up holy hands to God in every place — why do we send up our hymns and prayers to God looking toward the region of the sunrise, as though considering it an august work and a divine dwelling? And who taught Christians this custom? Answer. Since we set apart the more honorable of our things for the honor of God, and according to men's common opinion the east is more honorable than the other parts of creation, for this reason at the time of prayer we all turn toward the east. Just as we seal with the right hand, in the name of Christ, those who need this seal, because it is considered more honorable than the left, though it differs from it by position and not by nature, so too the east, as the more honorable part of creation, has been set apart for the worship of God. Making our prayers toward the east does not contradict the prophetic and apostolic word. For in every place the east is there for those who pray; and since we have our sight toward one side, we worship toward that side, as it is impossible at the time of prayer to look toward the four parts of creation. For this reason, looking toward one part of creation, we make our worship, not as to the only work of God, nor as to a part set apart as God's dwelling, but as to a place appointed for the worship we offer to God … the custom from which the Church received praying [so], and this from the holy apostles. [119] Question. If those before the flood partook neither of [anything but the fruit of trees] nor of eating meat, as some of the fathers taught, how did Abel offer of the fat of the sheep that he shepherded, and Cain likewise of the fruits of the earth that he farmed? Clearly each of them, preferring the Divine to his own food, made use of such a sacrifice. But if they brought to God things useless to themselves, how did they not insult the Ever-Existent by such an offering? For each of them laid down a costless and mocking favor. How then was Cain's sacrifice rejected but Abel's gifts [accepted]? Answer. The blessed Apostle, father of the fathers and teacher of piety, says: “Who plants a vineyard and does not eat of its fruit? Who shepherds a flock and does not eat of the milk of the flock?” — meaning, no one. But if no one, it is clear that Abel did not shepherd his flock so as not to eat of the milk of his flock, nor did Cain farm the earth so as not to eat of its fruits. Further, if the fruits of the earth were useless to Cain, why did he honor God with the worse and prefer himself to God with the better (for which his sacrifice was rejected), if he had no need of the fruits of the earth? But if Abel preferred God to his own need, and Cain preferred his own need to God, it is clear that each of them needed the support that came from his own labors. [120] Question. [If the kingdom of God is the res]urrection, as some have supposed, and righteous and sinners are believed to be counted worthy of it, how did Paul declare those who did forbidden things to be disinherited, saying that neither fornicators nor adulterers and [the rest will inherit the kingdom of God]? Answer. The divine Scripture is accustomed to name as the kingdom of God not the resurrection simply, but the state established after the resurrection, in which the division of those punished and those glorified takes place, God being confessed by all beyond doubt, who works glory in those glorified and punishment in those punished. “Those in the tombs,” it says, “will hear the voice of the Son of God, and those who have done good will come out to the resurrection of life, and those who have done evil to the resurrection of judgment.” The resurrection, then, is divided into life and judgment according to the differences of the just and the unjust. For the resurrection extends further than the kingdom of God; for the resurrection includes the just and the unjust, but the kingdom of God the just only. [121] Question. [If anathema and katathema are things] … the Old and the New Testament know, how did the blessed Peter, in the passion, … the Master? … [Teach us] about both, that is, the anathematizing and the katathematizing, and what is signified by each. [Answer.] … and set apart for God, and not taken into common use, or what is estranged from God through wickedness; but katathema is to agree with those who anathematize … [122] Question. [If time] does not hold us, how did the Lord at the wedding say, “My hour has not yet come,” and the [evangelist] about him, “No one laid hands on him, because his hour had not yet come”? Answer. Even if [we are not held by] hours and days, yet of the things that happen among us some happen at a suitable time and some at an unsuitable one. The divine Scripture calls the time suitable for the thing being done the presence of the hour, and the unsuitable time the absence of the hour. And since the Lord considered the time after the making of the wine suitable for departing from the wedding, for this reason before the making of the wine the Lord said, “My hour has not yet come.” And again, since at the time of the Jews' Passover the Lord had to be arrested and suffer what he suffered, for this reason it was said of him before the Passover, “No one laid hands on him, because his hour had not yet come”: not that the necessity of the hour prevented his arrest, but the providence of God. [For if] the Lord's arrest had been prevented by the necessity of the hour, the divine Scripture would not have added to the passage this: “Jesus withdrew into Galilee; for he did not wish to walk in Judea, because the Jews were seeking to kill him”; nor before this would he have withdrawn into Egypt, since the necessity of the hour would have been sufficient … [123] Question. [If the good is] the best, and what is made bad is the worst of things that exist; and God is good, but man, being made bad, is the worst of all; for none of the other beings — I mean heaven and earth, air, luminaries, and the like — can be made bad … Answer. If the other things named exist for the sake of man, and things that exist for the sake of something are less than it, then man is the best, being above the things that exist for his sake. And if being made bad itself contributes something to man's improvement, man is the best in this respect too, [being exposed] by divine providence to the things that make bad … [One who] wishes to understand the good man [must] look to the end laid up for man after this life. For that is the fruit of the present life, namely endless blessedness instead of the short-lived life that is made bad. [124] Question. If the Master is the provider of each one's life, why did he not settle the souls of the pious in strong bodies? And if, storing up their rewards for them in the future, he allowed them to be afflicted in the present, why were not all the pious alike tested in afflictions, so that from this the good and the terrible might be clearly shown? But if both are found with both, how is the one who chose the better not unrecognizable? And how do all things, being borne along at random, not show the things in the world to be without providence, since there is no distinction of [pious and] impious? Answer. God did not wish to honor those dedicated to him with present things as a reward of virtue … the death of the pious is not a wage of virtue; and just as the pious are said not to be of the world, so their glory and wealth are not earthly. When, then, we see present with the pious what is present also with the impious, [let us learn] from this that present things are not worthy of the [rewards] of virtue. And if God appears at times to men to have [glorified] some of those dedicated to him, like Joseph or David, yet he did not reward their virtues by these things, but through Joseph provided for the increase of the Israelite race, and through David established the kingdom of the Spirit. The pious do not differ from the impious at all in material and bodily things; for all things are present to both, the pleasant and the painful. They differ from one another chiefly in the hope of the future and in the sufferings for piety, and then also in the divine alliances, in which God often made his own renowned: at one time dissolving the dominion of the Egyptians, at another subjecting the Canaanites to the Israelites, at another putting to sleep the boldness of the Assyrians, at another taking away the kingdom of the Babylonians, at another commanding the sun a course and a standing still contrary to nature. In these things the providence of God is shown; and in those he prepares the pious to look toward another life, in which the distinction of the just and the unjust in glory and dishonor takes place. ### Scripture references - Ps 103:22 (102:22 LXX): allusion, high confidence - 1 Tim 2:8: allusion, high confidence - Gen 4:3–5: allusion, high confidence - Gen 1:29: allusion, medium confidence - Gen 9:3: allusion, medium confidence - 1 Cor 9:7: quotation, high confidence - 1 Cor 6:9–10: allusion, high confidence - John 5:28–29: quotation, high confidence - Matt 26:74: allusion, medium confidence - John 2:4: quotation, high confidence - John 7:30: quotation, high confidence - John 7:1: quotation, high confidence - Matt 2:13–14: allusion, high confidence - John 15:19: allusion, medium confidence - Gen 45:5–7: allusion, medium confidence - Exod 14:27–28: allusion, medium confidence - Josh 10:12–13: allusion, high confidence - 2 Kgs 19:35: allusion, medium confidence - 2 Kgs 20:10–11: allusion, medium confidence ### Translation notes - This staged ref holds seven questions; one numeral is legible as 124 (ῬΚΔ'). Several openings are lost (supplied in brackets by sense). The question on anathema and katathema, which concerns Peter's cursing during the passion (Matt 26:74), is fragmentary. Migne's notes on variant readings and Latin are removed by logged corrections; lost words are marked “…”. - “The kingdom of the Spirit” is printed in the last answer. - This ref holds questions 118–124. ### Citation (SBL) Ps.-Justin, Quaest. orth. 118 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-118). ## Questions and Answers to the Orthodox 125 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-125 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's words to the high priest and about Alexander were not curses or revenge but prophecies of God's judgment, fitting an apostle who leaves vengeance to God. ### Greek text Εἰ ἀποδιδόναι χαχὸν ἀντὶ χαχοῦ, λοδορίαν ἀντὶ λοιδορίας ὁ ἀπόστολος Παῦλος ἀπηβέυσε, πῶς αὐτὸς ὧν εἶπεν ἐναντία ἔπραξε, ποτὲ ἡ τῷ ἀρχιερεῖ, ποτὲ δὲ ᾿Αλεξάνδρῳ τῷ χαλχεῖ ἀρα-μένος; ἍΠΟΚΡΙΣΙΣ. Εἰ μὲν ἀντέτυπτεν ὁ Παῦλος τὸν πτήσαντα αὐτὸν ἀρχιερέα, ἣ ἀντεχάχωσε τὸν χαχώἰδίας γνωμικῆς αὐτοῦ καχίας. … οὖχ ἕνεστι τεχμήρασθαι τῶν χρειττόνων τὴν ὀσιότττ, ὧν ἐδίδαξεν ἔπραττε. Τὸ δὲ λέγειν τὰ ἐχάπτῳ μὲ» λοντα συμδήσεσθαι παρὰ τοῦ θεοῦ, τῷ μὲν ἀργεαῖ, Τύπτειν σε μέλλει ὁ Θεὸς, τοῖχε κεκονιπαμέτε" ἃ δὲ ᾿Αλεξάνδρῳ τὸ, Ἀποδῴη αὐτῷ Κύριος ἐν ἐχεσῃ τῇ ἡμέρᾳ" οὐκ ἔστιν οὔτε χατάρα, οὔτε ἀλλὰ προῤῥήσεις πρέπουσαι ἀνδρὶ ἀποσνῶῳ, ἐὶ ἐχδιχοῦντι ἑαυτὸν, ἀλλὰ διδόντι τόπον τῇ ὀρτῇ. ### English translation (Claude) [Question.] If the apostle Paul forbade returning evil for evil and reviling for reviling, how did he himself do the opposite of what he said, cursing at one time the high priest and at another Alexander the coppersmith? Answer. If Paul had struck back the high priest who struck him, or harmed in return the one who had harmed [him], … [it would have come] from his own wilful wickedness … ; [then] it would not be possible to infer the holiness of the better [men from the fact that he did] what he taught. But to say what was going to happen to each from God — to the high priest, “God is going to strike you, you whitewashed wall,” and to Alexander, “The Lord will repay him in that day” — is neither a curse nor [revenge], but predictions fitting for an apostolic man, who does not avenge himself but gives place to wrath. ### Scripture references - Rom 12:17: allusion, high confidence - 1 Pet 3:9: allusion, high confidence - Acts 23:3: quotation, high confidence - 2 Tim 4:14: quotation, high confidence - Rom 12:19: allusion, high confidence ### Translation notes - Migne's notes on variant readings in the neighboring refs, with Latin, are removed by a logged correction; lost words are marked “…”. ### Citation (SBL) Ps.-Justin, Quaest. orth. 125 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-125). ## Questions and Answers to the Orthodox 126 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-126 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prosperity is given by God to pious and impious alike and proves nothing about religion; cities were laid waste under paganism too, while Christianity ended human sacrifice and brought less war. ### Greek text Εἰ τοὺς εὐσεδεῖς Θεὸς τῇ χατὰ τόνδε τὸ" βίον λαμπρότητι, ὡς ᾿Αδραὰμ καὶ Ἰσαὰχ καὶ Ἰαχὼδ καὶ τοὺς ἐξ αὐτῷ πλούτῳ καὶ εὐπαιδίᾳ καὶ χαρπῶν εὐφορέᾳ, πόθεν τὰ ὅμοια παρείχοντο Ἕλλησιν, ἡνίχα τὰ εἴδωλα ταχοῦ ἐθεράπενον; Πῶς δὲ ὁ Ἑλληνισμὸς οὐ ἄ και ὁσιώτερος, δέει ἕως μὲν ἐχεῖνος χατεῖχε -ὸς λεις, πᾶσαν αἱ πόλεις καὶ οἱ ἀγροὶ εὐπραγίαν χεὶ θηνίαν ἐχέχτηντο, καὶ ταῦτα συχνότερον τ: μεναι" ἀφ᾽ οὗ δὲ αὐτὰς τὸ Χριστιανικὸν χήρυγμα, καὶ οἴχων, καὶ οἰχούντων, καὶ τῆς λατῇ εὐθηνίας χατέστησαν ἔρημοι, καὶ μόλις τὰ μῆς τῶν πάλαι ὑπὸ τῶν Ἑλλήνων γεγενημένων ττι: των χατέχουσαι, τὸ ποτὲ πόλεις γεγεντ, σθαι ἔκ: ουσι, τῆς παλαιᾶς εὐθηνίας καὶ τῆς νέας ἔστ: ἐχατέρας τὰς θρησχείας αἰτίας ἀμφοτέρων τρρὲ ἌΠΟΚΡΙΣΙΣ. Παρὰ τοῦ Δεσπότου Θεοῦ, τοῦ τὸ] ἥλιον αὑτοῦ ἀνατέλιλογτος ἐπὶ πονηρούς τε τέ ἀγαθοὺς καὶ βρέχοντος ἐπὶ δικαίους καὶ ἀδίχεις, ἀμφοτέροις χορηγεῖται ἡ κατὰ τὸν παρόντα βίον ᾿» γένηται, τούτου καὶ τῇ προνοίᾳ διοιχεῖται" ἕνα δ᾽ ἑαυτοὺς ὁρῶντες οἱ δίχαιοι πλεονάζοντας μὲν ἐν τὰς ὑπὲρ τῆς εὐσεδεΐας πόνοις, ἰσαζομένους δὲ τοῖς ἐπ: θέσι τοῖς βιωτιχοῖς, βίον ἕτερον προσδοκήσαντες (δ᾽ ἐν ᾧ γίνετα! τις διαφορὰ τιμῆς τε καὶ τιμωρίας, ἐν καίων τε καὶ ἀδίκων τὴν διανομὴν, χαθάπερ εἴργες. Ὅτι δὲ κρατοῦντος τοῦ Ἑλληνισμοῦ ἐγένοντο οἱ ἀφ: νισμοὶ πόλεών τε καὶ ἀγρῶν, μαρτυρεῖ ἡ ἐρημία τα Βαδυλωνίων καὶ ᾿Ασσυρίων, καὶ τῆς Νινευξ, καὶ ἐπε θὼν πολλῶν ἐθνῶν. Ποία δὲ πόλις τῶν ἀμφοτέρν: πόλεων χρατοῦντος τοῦ Χριστιανισμοῦ ἣρημιδι οὐχ ἔστι δεῖξαι. ᾿Απὸ δὲ τῆς εὐθηνίας τε καὶ εὖ» ρίας, οἰκήσεών τε καὶ ἐρημίας, πόλεών τε καὶ ἀγρῶν, τοῦ Δεσπότου Θεοῦ τῶν τοιούτων πρὸς τὸ λυσιτεῖξς, πᾶσι τοῖς ἀνθρώποις τὴν παροχὴν ποιοῦντος, καὶ τῇ ἀφαίρεσιν. Κρίνεται δὲ τῶν χρειττόνων ἡ ὁσιότης ἐ τῶν κατὰ προαίρεσιν ὑπ᾽ αὐτῶν πραττομένων Σ΄ λῶν. Τὸ δὲ ἀνθρώπους προσαγαγεῖν τοῖς δαίμοσιν: θυσίαν (Ἔθυσαν, φησὶ, τοὺς υἱοὺς αὑτῶν καὶ τα θυγατέρας αὑτῶν τοῖς δαιμονίοις), καὶ τὸ τοῖς ἐ:-χοις τὴν Θεῷ πρέπουσαν προσφέρειν τιμὴν τῶν Ἐν λήνων χρατούντων ἐγίνετο. Τὸ δὲ χωλύεσθαι τὸ; τοιαύτας Ἑλληνιχὰς ἀνοσιουργίας τῶν Χριστιδκν ατούντων ἐγίνετο. Χρὴ οὖν ἀπὸ τῶν τοιούτων Χρι- τιανῶν γνωρίζειν τὴν ὁσιότητα, καὶ μὴ ἀπὸ τῆς εὖνίας τε καὶ οἰχήσεως, πόλεών τε καὶ ἀγρῶν. Τοσοῦν δὲ πλεονάζει ὁ Χριστιανισμὸς χαιρὸν τούτοις, ον χρατοῦντος αὐτοῦ ἔλαττον πολεμεῖται ὁ χόσμος, Ι ἐξολεμεῖτο χρατήσαντος τοῦ Ἑλληνισμοῦ. ### English translation (Claude) [Question.] If God [honored] the pious with brilliance in this life, like Abraham, Isaac, and Jacob and their descendants, with wealth and good children and abundant crops, from where were the same things supplied to the Greeks when they served idols everywhere? And how is Hellenism not [better] and holier, since as long as it held the cities, the cities and the fields possessed every prosperity and plenty, and this abundantly; but from the time the Christian preaching [took hold of] them, they have become empty of houses and inhabitants and of their former plenty, and, scarcely keeping the remains of the [buildings] made of old by the Greeks, [show] that they were once cities, so that each religion is shown to be the cause of each, of the old plenty and of the new desolation? Answer. From the Master God, who makes his sun rise on the evil and the good and sends rain on the just and the unjust, the [goods] of the present life are supplied to both … , by whose providence [all] is governed; so that the righteous, seeing themselves abounding in labors for piety, but equal to the impious in the things of life, may expect another life, in which there is a difference of honor and punishment, the distribution according to the just and the unjust, as was said. That the desolations of cities and fields took place while Hellenism prevailed is witnessed by the desolation of the Babylonians and Assyrians, and of Nineveh, and of many other nations. But it cannot be shown what city or field was desolated while Christianity prevailed. And from the plenty and prosperity, the habitation and desolation, of cities and fields [no judgment can be made], since the Master God makes the supply of such things, and their removal, to all men for their benefit. The holiness of the better is judged from the good things done by them by choice. To offer men as a sacrifice to demons (“They sacrificed,” it says, “their sons and their daughters to the demons”), and to offer to idols the honor that befits God, took place while the Greeks prevailed; the prevention of such Greek impieties took place while Christians prevailed. One must, then, recognize the holiness of Christians from such things, and not from the plenty and habitation of cities and fields. And Christianity excels so much in these things … that while it prevails the world is warred upon less than it was warred upon when Hellenism prevailed. ### Scripture references - Gen 13:2: allusion, medium confidence - Gen 26:12–13: allusion, medium confidence - Gen 30:43: allusion, medium confidence - Matt 5:45: quotation, high confidence - Ps 106:37 (105:37 LXX): quotation, high confidence - Zeph 2:13: allusion, low confidence ### Translation notes - The polemic against paganism (“Hellenism”) is translated as written. Migne's Latin and a note letter are removed; lost words are marked “…” or supplied in brackets. ### Citation (SBL) Ps.-Justin, Quaest. orth. 126 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-126). ## Questions and Answers to the Orthodox 127–128 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-127 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Animals that prey on one another and on men do not prove two creators, as the Manichaeans claim: one good God made them for human service, food, and discipline, and their mortality shows they are not gods; irrational nature cannot be evil. ### Greek text Εἰ τὸ ἀναιρούμενον ὑπὸ τοῦ αἱροῦντος ἀπόλλυται, καὶ τὸ ἀναιροῦν φαυλότητι τῆς ἀπωλείας ἐργάζεται" πλεῖστα δὲ τοιαῦτα ἐν ἷς ἐμψύχοις πάντων τῶν ἀλόγων εὑρίσχεται, καὶ ἐν ποῖς ἔστι θεάσασθαι οὐ μόνον χατ᾽ ἀλλήλων, ἀλλὰ ἡ χατ᾿ ἀνθρώπων τὰ τῆς ἐπιδουλῆς ὃς ἀληθεύει ὁ λέγων, ὅτι ὁ Θεὸς πάντα χαλὰ καὶ 'ν χαλὰ ἐποίησεν; Εἰ δὲ ἀληθεύει, ἀγαθὰ δὲ καὶ ὥλα ἐν τῇ κτίσει ὑπάρχουσι" πῶς τὰ μὲν ἀγαθὰ πθοῦ, τὰ δὲ φαῦλα φαύλου δημιουργοῦ οὐ γνωρίγται, καὶ δύο ἐναντίαι ἀρκαὶ χατὰ Μανικαίους ἔκνυνται; Εἰ δὲ ἡ ἀναίρεσις τῶν ἀναιρουμένων ἐπ᾽ πθῷ τινι γίνεται, καθὼς τοῦτο παρ᾽ ἑνίοις ὑπείληκι, πῶς οὐχ ἣν ἀγαθώτερον τὸ ἐν ἀρχῇ ἐχ τοῦ μὴ πος εἰς τὸ εἶναι αὐτῶν χωλυθῆναι τὴν πάροδον; ἈΠΟΚΡΙΣΙΣ. Ὃ ἐχ τῆς δημιουργίας τῶν ἐμψύἐν λογικῶν τε καὶ ἀλόγων περὶ τοῦ δημιουργοῦ ὄλουθον ποιούμενος τὴν ζήτησιν, χατὰ τὴν φύσιν πῶν ὀφείλει ἀποθλέπειν τὴν χατὰ τὸν τοῦ δημιουρὦ ὅρον ἄγουσαν τὰ θνητὰ πάντα ὥσπερ εἰς γένεσιν, πως καὶ εἰς φθορὰν αὐτὰ καὶ ἀπώλειαν. Εἰ δὲ χατὰ τα μὲν ζώου κατὰ λόγον οὐχ ἔστι διαφορὰ, τῶν ἀδιαφόρων εἷς καὶ ὁ αὐτός ἐστι δημιουργός" ν δὲ ἐχ τῆς ἀλλήλων ἐπιθουλῆής ὑπομένουσιν ἀπώμᾶν, χατὰ τὴν θείαν πρόνοιαν συγχεχώρηται συμκἶνειν αὐτοῖς. εἰ γὰρ ὑποχειμένων αὐτῶν τῇ τε πὶ φύσιν καὶ τῇ χατὰ ἐπιόουλὴν φθορᾷ τε καὶ πωλείᾳ, οὐ παρητήσαντό τινες θεοποιῆσαι αὑτὰ, ὕσῳ μᾶλλον ἂν ἐθεοποιοῦντο, εἰ βλάδης τε καὶ πωλείας διὰ παντὸς μεμενήχασιν ἐχτός; Ἵνα οὖν φ' ὧν ὑπομένουσι γνωρισθῶσιν ἅπερ εἰσὶ, τουτέστιν νάξια τῆς τοῦ Θεοῦ τιμῆς τε καὶ προσηγορίας, διὰ ἔγονε δὲ τὰ ἄλογα ζῶα τὰ μὲν ἐπὶ ὑπουργίᾳ ἀνθρώτυ, τὰ δὲ εἰς τροφὴν, τὰ δὲ εἰς παιδείαν, ὡς τὸ, δόντας θηρίων ἐπαποστε.ῶ ἐπ᾽ αὐτοὺς μετὰ υμοῦ συρόνγτων ἐπὶ γῆς. ᾿Αλλ᾽ εἰ ἀγαθόν ἐστι τὸ ρέφεσθαι τὸν ἄνθρωπον ἐκ τῶν ἀλόγων ζώων, καὶ κουργεῖσθαι ὑπ᾽ αὐτῶν, καὶ παιδεύεσθαι δι᾽ αὐτῶν, γαθὴ ἄρα ἡ εἰς τὸ εἶναι αὐτῶν πάροδος, καὶ ἀδιάλητος ἐπὶ φαυλότητι “φύσεώς τε καὶ τῆς ἐξ αὐτῶν ρμείας. ἘΠΓ δὲ τοῦτο, δῆλον ὅτι ἑνὸς δημιουργοῦ Ἰαθοῦ ἐστι πάντα τὰ ἄλογα ζῶα δημιουργήματα. θύώνῳ τῆς τῶν ἀνθρώπων σωτηρίας ἐν τοῖς ἀνθρώ- ᾿ς ὁ ἐχθρὸς χατεργάξεται, μηχανώμενος διὰ τούὧν ταῖς μελλούσαις αὐτοὺς ὑποδάλλειν χολάσεσι" … τέρου συγχειμένου σύνθετον: πῶς ὁ Θεὸς ἀσύνθεϊ μέλλουσι χολάζεσθαι μέλλοντα, καὶ διὰ τοῦτο ἀτ λέμητον ἔχοντα... πῶς οὐ μόνῃ φαυλότητι φύσει λειν τῶν ἀλόγων τὰς φύσεις οὐκ ἔστιν εὔλογον. Τὶ γὰρ λόγου μετεχόντων ἐστὶ τὸ ἀγαθῶς ἣ φαῖι διαπράξασθαι, οὐχὶ τῶν λόγου ἀμετόχων᾽ καὶ ἐπι διὰ τὴν προλεχθεῖσαν χρείαν γέγονε τῶν ἀλόγων φύσις, διὰ τοῦτο δῆλον ὅτι, ἀγαθῆς οὔσης τῆς χρείί ἀγαθόν ἐστι καὶ ἡ φύσις. ### English translation (Claude) [Question.] If what is destroyed by the destroyer perishes, and the destroyer brings about the destruction by wickedness; and very many such things are found among all the irrational living creatures, in which one can see plotting not only against one another but also against men; how does he speak truly who says that God made all things good and very good? But if he speaks truly, and yet both good and bad things exist in creation, how are not the good things recognized as belonging to a good creator and the bad to a bad creator, and two contrary principles shown to exist, as the Manichaeans say? And if the destruction of those destroyed takes place for some good, as some have supposed, how would it not have been better at the beginning to prevent their passage from non-being into being? Answer. He who inquires consistently about the Creator from the creation of living beings, rational and irrational, ought to look to the nature that, according to the Creator's limit, leads all mortal things, as into generation, so also into corruption and destruction. And if among the [irrational] animals there is no difference with respect to reason, then of things without difference the Creator is one and the same; and the destruction they suffer from plots against one another has been permitted by divine providence to befall them. For if, when they are subject to corruption and destruction both by nature and by plotting, some did not refrain from deifying them, how much more would they have been deified if they had always remained outside harm and destruction? So that, from what they suffer, they may be known for what they are, that is, unworthy of the honor and name of God, for this reason [this was permitted]. And the irrational animals came into being, some for the service of man, some for food, some for discipline, as in “I will send the teeth of beasts upon them, with the fury of things that crawl on the earth.” But if it is good for man to be fed by irrational animals, to be served by them, and to be disciplined through them, then their passage into being is good, and blameless as to wickedness, both of their nature and of their use. And if this is so, clearly all the irrational animals are the works of one good Creator. [128] Question. … [which] the enemy works in men [against] the salvation of men, contriving through these to subject them to the punishments to come … composed with another, composite; how is God uncomposite … about to be punished … and therefore … how not by wickedness of nature alone … [Answer.] … to blame the natures of the irrational animals is not reasonable. For doing good or evil belongs to those who share in reason, not to those without reason; and since the nature of the irrational animals came into being for the need mentioned before, it is clear that, as the need is good, the nature too is good. ### Scripture references - Gen 1:31: quotation, high confidence - Deut 32:24: quotation, high confidence ### Translation notes - The ref holds a question and answer and then fragments of further questions run together in the scan (including a displaced line from question 129); these are translated where they stand with “…”. Migne's notes on variant readings and Latin are removed by a logged correction. - This ref holds questions 127–128. - The heading of question 128 stands in the scan before the fragments marked [128]. ### Citation (SBL) Ps.-Justin, Quaest. orth. 127 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/110/#p-127). ## Questions and Answers to the Orthodox 129 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-129 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Using the letters iota and pi (one stroke and three strokes of the same line), the answer argues that God is one in essence and three in hypostases without composition, since he is eternal and uncreated, unlike a letter made of parts. ### Greek text Εἰ ἁπλοῦν μὲν τὸ χαθ᾽ ἔχ] ὡς ἐπὶ τῶν κατὰ τὰ γράμματα στοιχείων, οἷον ἰὧϊ σύνθετον δὲ τὸ μεθ᾽ ἑτέρου, οἷον πῖ, καὶ τῷ τῖς τῆς εἶναι οὐσίας ἀμφότερα, τό τε ἰῶτα καὶ τὸ τριῶν ἰῶτα συγχείμενον οὐχ ἀφαιρεῖται τὸ ἐξ ἐμφ λέγεται, τὴν ἐχ δύο προσώπων ὁμοουσίων νοουμένη Πατρὸς λέγω καὶ Υἱοῦ, καὶ ἑνὸς προσώπου ἰδιατε σης οὐσίας ἐχ τοῦ προχείρου ὑπόνοιαν διδόντος, Ὁ Πνεύματός φημι τοῦ ἁγίου, τὴν σύνθεσιν ἔχων, ἡ εἷς καλεῖται καὶ ἀπερίγραπτος, τοσαύτης καὶ τ' τῆς οὔσης τῆς τῶν ὑποστάσεων αὐτοῦ, εἴτουν προσώπων, διαχρίσεως καὶ διαιρέσεως; ἌΠΟΚΡΙΣΙΣ. Τὸ ἰῶτα καὶ πὶ κατ᾽ οὐσίαν ἀλλίὰ οὐδὲν διαφέρουσι. Γραμμὴ γὰρ ὑπάρχει ἐχάτε Γραμμὴ δὲ γραμμῆς, ἧ γραμμὴ, οὐδὲν ἐατὴ Διαφέρει δὲ τὸ ἰῶτα τοῦ πὶ τῇ τοιᾷδε θέσει, καί᾽ ἔστι, καὶ σύνθετον καὶ γενητόν. Κατὰ μέρος καὶ χρονιχῇ παρατάσει, τὸ εἶναι πὶ ὑπέστη ὑπὸ συμθδεθληχότος καί πεποιηχότος αὐτό. Χρὴ οὖν 1 κατά τινα φυσιχὴν ἀναλογίαν θεωρεῖν τὸν ὑπ φύσιν ὄντα͵ ἐκεῖνα μόνα λαθεῖν ἐχ τῆς ἀναλογίας ἁρμόττοντα τῷ τῆς ἀναλογίας θεωρουμένῳ᾽ οἷον ἕν καὶ τὸ τρεῖς πρόσεστι τῷ πὶ καὶ τῷ Θεῷ" ἀλλὰ! μὲν πὶ γενητῶς καὶ συνθέτως, τῷ δὲ Θεῷ ἀγενήτι πε καὶ ἀσυνθέτως. Ὁ γὰρ μὴ ἔχων τὸν πεποιη καὶ συντεθειχότα οὔτε γενητός ἔστιν οὔτε σύνθεν Διὸ ἐπὶ μὲν τοῦ Θεοῦ τὴν ἀΐδιον λέγομεν συνύπαρξι οὐχέτι δὲ καὶ σύνθεσιν, ἐπὶ δὲ τοῦ πῖ τὴν σὺ διὰ τὴν κατὰ μέρος αὐτοῦ γένεσιν. Εΐς τοίνυν ἐπε πῖ, ἧ γραμμή ἔστιν, ἕν ἐστιν, ἧ δὲ πὸ ἐστι, Ἷ ͵ δὲ Θεὸς, ἡ Τριὰς τῇ μονάδι τῆς οὐσίας χωρὶς πὰτι χατὰ τοῦτο διαιρέσεως καὶ διαχρίσεως, ὥσπερ ἕν ι πὶ τῇ μονάδι τῆς γραμμῆς χωρὶς πάσης τῆς κί τοῦτο διαιρέσεως καὶ διαχρίσεως. Διαφορὰ δέ ἐπὶ ἐν μὲν τῇ ἁγίᾳ Τριάδι χατὰ τοὺς τρόπους τῆς τῶν ὑποστάσεων ὑπάρξεως, ἐν δὲ τῷ πὶ κατὰ τὴν τοὶ θέσιν τῆς γραμμῆς. ### English translation (Claude) [Question.] If what is by itself is simple, as among the letters of the alphabet, for instance iota, and what is with another is composite, for instance pi, and both are of the same essence, both the iota and the pi composed of three iotas, and [the pi] composed of three iotas is not deprived of being from … ; how is God — who is said to have the composition of two persons of the same essence, I mean Father and Son, and of one person who gives, on the face of it, the impression of a distinct essence, I mean the Holy Spirit — called one and uncircumscribed, when there is so great a distinction and division of his hypostases, or persons? Answer. Iota and pi do not differ from each other in essence. For each is a line; and a line does not differ from a line, inasmuch as it is a line. But iota differs from pi by such and such a position; and [pi] is both composite and generated. By parts and by extension in time, pi came into being through the one who put it together and made it. One must, then, when contemplating by some natural analogy him who is beyond nature, take from the analogy only those things that fit what is contemplated through the analogy: for example, both one and three belong to pi and to God; but to pi in a generated and composite way, to God in an ungenerated and uncomposite way. For he who has no one who made and composed him is neither generated nor composite. Therefore in God we speak of eternal co-existence, but no longer of composition; but in pi of composition, because of its generation by parts. Pi, then, inasmuch as it is a line, is one; inasmuch as it is pi, it is three; and God, the Trinity, [is one] in the unity of the essence, without any division and distinction in this respect, just as pi is one in the unity of the line, without any division and distinction in this respect. The difference in the holy Trinity is according to the modes of existence of the hypostases, but in pi according to the position of the line. ### Translation notes - The question states, as the objector's view, that the Holy Spirit appears to be of a different essence; it is translated as written. “Of the same essence” translates ὁμοούσιος. The letter π was drawn as three strokes. ### Citation (SBL) Ps.-Justin, Quaest. orth. 129 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-129). ## Questions and Answers to the Orthodox 130–131 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-130 - Source: PG 6:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heaven is a vault resting on the waters, the waters on the earth, and the earth on God's command, so Christians are not caught in the Greeks' difficulties about place; and Luke's genealogy does not contradict Matthew's, since only Heli was Joseph's father by law, all others being natural fathers. ### Greek text Εἰ διὰ τὸ χαθ᾽ Ἕλληνας στα ρᾶν εἶναι τὸν οὐρανὸν καὶ κινεῖσθαι ἐν τόπῳ … ὡς διὰ τὸ ὡς χαμάραν πεπῆχθαι, ἣ ὡς δέριν χατὰ ἵν Γραφὴν ἐκτετάσθαι, ὁ οὐρανὸς οὐχ ἐν τόπῳ πίν; Ὥσπερ γὰρ τὸ χινούμενον, οὕτως καὶ τὸ πηνύμενον, ἐν τόπῳ ἀνάγχη νομίζεσθαι. Εἰ δὲ τοῦτο, ὥς τὴν ἐπὶ τῇ περιγραφῇ τοῦ οὐρανοῦ παρ᾽ ἀλλήλων τάγνωσιν δικαίαν οὐχ ἕξομεν; Εἰ δ᾽ ὁ οὐρανὸς ττ᾿ ἀμφοτέρους ἐν τόπῳ, καὶ ἑχατέροις ἣ τοῦ τόπου αότης καὶ ποσότης χαθέστηχεν ἄγνωστος, τί πλέον ὧν προλελεγμένων χαταγνώσεως καὶ ἀγνοίας ἐχα- ἌΠΟΚΡΙΣΙΣ. Εἰ μὲν γὰρ ἔλεγον οἱ Χριστιανοὶ ν οὐρανὸν μὴ εἶναι ἐν τόπῳ, χαθάπερ λέγουσιν οἱ ἤληνες, ἴση ἂν ἔμελλεν εἶναι ἡ παρ᾽ ἀλλήλων χαἤνωσις, λεγόντων μὲν μὴ εἶναι τὸν οὐρανὸν ἐν τόν, φωναῖς καὶ σημαντιχαῖς τοῦ ἐν τόπῳ εἶναι τὸν Ἰρανὸν πρὸς ἀλλήλους χρησαμένων" εἰ δὲ τοῦ μὲν γαῖραν εἶναι τὸν οὐρανὸν, καὶ σφαιριχῶς χινεῖσθαι ἰυνάτου ὄντος, τοῦ δὲ ὡς χαμάραν εἶναι αὐτὸν δυπτοῦ δειχνυμένου " οὐδεμία ἄρα ἡ τῶν Χριστιανῶν ἃ τῇ ἀγνοίᾳ κατάγνωσις. Περὶ δὲ τοῦ τόπου ἐχ ὧν χαθ᾽ ἡμᾶς στοχαζόμεθα περὶ αὐτοῦ, ὅτι ὥσπερ αρ᾽ ἡμῖν, ὅταν ἧ περιφερές τι σῶμα. ὁμαλόν τε ἃ χοῖλον, πανταχόθεν ἰσοπεριμέτρητον, ἐὰν πωμαἢ ἐπὶ τὰ ὕδατα, βαστάζεται ὑπὸ τῶν ὑδάτων’ τούτῳ ἢ τρόπῳ βαστάζεται ὁ οὐρανὸς ὑπὸ τῶν ὑδάτων" 9 ταγύσας, φησὶ, τὸν οὐραγὸν' ὡς καμάραν. Τῷ ἰς χαμάρας ὀνόματι τὸ περιφερὲς ἐδήλωσε τοῦ σώἀτὸς τοῦ οὐρανοῦ. Βαστάζει οὖν τὸν μὲν οὐρανὸν τὰ (τα, τὰ δὲ ὕδατα ἡ γῆ, τὴν δὲ γῆν, τὸ θεῖον πρόσταγμα· Ὁ χρεμάσας, φησὶ, τὴν γῆν ἐπ' οὐδενός. ἃ Λουχᾶς, τὸ κατὰ σάρχα γενεαλογοῦντες τὸν Κύ- Ὅν, ἡ μὲν τὴν καιτὰ φύσιν, ὁ δὲ τὴν χατὰ σάρχα νεαλογίαν συνέγραψε, διὰ τὸ οὕτως τὰ χατὰ τῶν ουδαίων συνίστασθαι, πῶς ὁ μαχάριος Λουχᾶς Ἰ δείκνυται τῷ Ματθαίῳ μαχόμενος, πλείονας τοὺς πὰ νόμον τῶν κατὰ θέσιν τοῦ Χριστοῦ γεννήγᾶς, διὰ τοῦ οἰχείου Εὐαγγελίου ἐχθέμενος, τοὺνυτίον παρ᾽ αὐτοῦ γραφῆναι ὀφείλοντας; ἐπειδὴ τσονας ποὺς χατὰ θέσιν τῶν χατὰ φύσιν πατέρων "λογίζεσθαι ἀνάγχη. Ἐνδέχεται γὰρ γενέσθαι πὰ νόμον... τοῦ χατὰ φύσιν πατρὸς τοῦ εἶδα γεννήσαντος. Πῶς οὖν, καθάπερ ἔφην, παρὰ ἧς εὐαγγελισταῖς ἢ... ἀντέστραπται, καὶ ὁ υυχᾶς, ἴσους, μᾶλλον δὲ ἥττονας τοὺς κατὰ νόμον ἦν χατὰ φύσιν ὀφείλων τοὺς τοῦ Χριστοῦ ὀνομάξειν … «δὲ ἡ τοιαύτη καὶ στεῖρα ἐτύγχανε, πῶς πρὸς δ γεννήτορας, πλείονας ὀνομάζων εὑρίσκεται; Εἰ ὶ ἐν τῇ γενεαλογίᾳ ἑαυτοῖς καὶ ἀλλήλοις μαχόμεναι); γουσι, πῶς ἐν τοῖς λοιποῖς περὶ τοῦ Σωτῆρος διέ μᾶσι τὸ ἀξιόπιστον χεχτῇσθαι δυνήσονται, ἐχ προ μίων πρὸς ἀντίῤῥηδιν κινοῦντες τὸν μετὰ λόγου : ἡμετέρᾳ θρησχείᾳ προστεθῆναι βουλόμενον; ἌΠΟΚΡΙΣΙΣ. Ἐν τῇ γενεαλογίᾳ τῇ κατὰ Λουχὰ ὁ Ἠλεὶ μόνος ἐστὶ πατὴρ τοῦ Ἰωσὴφ χατὰ τὸν ν μον ἀπὸ δὲ τοῦ Ἡλεὶ ἕως τοῦ Ναθὰν πάντες, ὑποτεταγμένοι χατὰ φύσιν εἰσὶν υἱοὶ τῶν ὑτι ταγμένων, τῶν διὰ τὴν σχέσιν ἣν ἔχει ὁ Ἡλεὶ τῇ Ἰωσὴφ μὲν μ [ὄνου 1 χατὰ τὸν νόμον, τῶν ἡ» πῶν δὲ πάντων χατὰ φύσιν. Τούτον δὲ οὕτως να; μένου, ἀναιρεῖται πᾶσα ἡ τῶν εὐαγγελιστῶν ἐτὶ τ ἀντιλογίᾳ διαδολὴ ἡ ἐχ τῆς παρανοίας τῶν ἐχείνι ### English translation (Claude) [Question.] If, because of the Greeks' [saying] that the heaven is a sphere and moves in place, … , or because it is fixed like a vault, or stretched out like a skin, according to Scripture, [we say that] the heaven is not in place? For as what moves, so also what is fixed must be thought to be in place. And if this is so, how shall we not have a just condemnation of one another concerning the circumscription of the heaven? And if the heaven is in place according to both, and the quality and quantity of the place are unknown to both, what more is there of condemnation and ignorance for each of those mentioned? Answer. If the Christians said that the heaven is not in place, as the Greeks say, the condemnation of each other would be equal, since both say that the heaven is not in place and yet use to one another expressions that signify that the heaven is in place. But if it is impossible that the heaven is a sphere and moves spherically, while it is shown to be possible that it is like a vault, then there is no condemnation of the Christians for ignorance. As to its place, [we speak] from what we conjecture about it from the things among us: as among us, when a round body, smooth and hollow, equal in circumference on every side, is placed upside down on the waters, it is borne up by the waters, in this way the heaven is borne up by the waters. “Who set up,” it says, “the heaven like a vault.” By the name of vault it indicated the roundness of the body of the heaven. The waters, then, bear the heaven, the earth bears the waters, and the divine command bears the earth: “Who hung,” it says, “the earth upon nothing.” [131] Question. [If Matthew and] Luke, in giving the genealogy of the Lord according to the flesh, wrote, the one the genealogy according to nature and the other the genealogy according to the law, because in this way [the arguments] against the Jews are established, how is the blessed Luke not shown to fight with Matthew, since he set out in his own Gospel more fathers of Christ according to the law than according to nature, though the contrary ought to have been written by him? For one must reckon those by adoption fewer than the fathers by nature. For it is possible to become [father] according to the law … when the natural father who begot the child has died. How then, as I said, … is it reversed in the evangelists, and Luke, who ought to name the [fathers] of Christ according to the law as equal to, or rather fewer than, those according to nature, … and [if] such a [wife] was also barren, how is he found naming more fathers? And if they are found fighting with themselves and with one another in the genealogy, how will they be able to have credibility in the rest of what they say about the Savior, provoking from the very beginning to contradiction the one who wishes with reason to join our religion? Answer. In the genealogy according to Luke, Heli alone is the father of Joseph according to the law; and from Heli to Nathan all who are set below are sons by nature of those placed above them, because of the relation that Heli has with Joseph: Joseph alone [is his son] according to the law, and all the others according to nature. This being so, all the slander about the evangelists' contradicting each other, which comes from the misunderstanding of those men, is abolished … ### Scripture references - Isa 40:22: quotation, high confidence - Ps 104:2 (103:2 LXX): allusion, medium confidence - Job 26:7: quotation, high confidence - Matt 1:1–16: allusion, high confidence - Luke 3:23–31: allusion, high confidence ### Translation notes - The ref holds two questions. The first question's construction is garbled. The cosmology of a vaulted heaven resting on waters is translated as written. Migne's notes on variant readings and Latin are removed by logged corrections; lost words are marked “…”. - This ref holds questions 130–131. ### Citation (SBL) Ps.-Justin, Quaest. orth. 130 (PG 6:453; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-130). ## Questions and Answers to the Orthodox 132–133 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-132 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Levirate marriage was lawful even for a married brother, since the law allowed more than one wife, and it gave the dead man an heir and kept the inheritance in the tribe; and Christ, born of Joseph's wife without his seed, was Joseph's son as Joseph was Heli's son by law, as the evangelists' written genealogies show. ### Greek text Εἰ χατὰ τὸν Μωπαϊχὸν νόμον ἀδελφὸς τοῦ τελευτήσαντος ἄπαιδος τὴν γυναῖχ τὶ φύσιν μὲν ἑαυτῷ, χατὰ νόμον δὲ τῷ ἀδελφῷ, ἄρ, συνέθη τὸν περιόντα ἀδελφὸν ἔχειν γαμετὴν, οὺν τὰ τῇ καὶ τὴν τοῦ τελευτήσαντος ἀδελφοῦ γαμετὴν ἐ γυναῖχα ἑλάμθανε; Καὶ πῶς τοῦτο οὐχ ἄτοπον; ἀτόπῳ καὶ τὸ ἀνωφελὲς ὁ γάμος οὐκ ἐπήγετο, καὶ τ νόμου τὸ πρόσταγμα πανταχόθεν ἐδείχνυτο ἄτορ τοῦ τελευτήσαντος οὐ λαμθάνοντος τὸ διὰ παιδοτοῖ μνημόσυνον; Τί δὲ καὶ τῷ ἀποθανόντι προσγίγνεϊ τὸ ὄφελος, τὸ διὰ παιδοποιίας ἑτέρου ἐχεῖνον μετὰ 1 λος πατέρα ἀλλοτρίας γονῆς ὀνομάξεσθαι; ἌΠΟΚΡΙΣΙΣ. Τοῦ νόμου μὴ κωλύσαντος “ὃ Ἰσραηλίτας γυναῖκα λαθεῖν εἰ βούλοιντο, οὐ μι οὐδὲν ἄρα ἄτοπον, οὐδὲ βλάπτει, ἐκ τοῦ γυναῖχα τοῦ νόμου μὴ καταλυομένου. ΠΙᾶσα γὰρ ἀτοπίε ἱ πῇ παραδάσει τοῦ νόμου ὑφίσταται. Κἂν συμ: δὲ... ὑπάρχειν, ἀλλ᾽ ἄδηλον τοῦτο... α’ χυναιχί" τῷ δὲ ἀδήλῳ οὐχ ἔστι... παρὰ τὸν νόμον. Ἐτέθη δὲ ὁ νόμος οὗτος, ἵνα, ὧν ἀφὶ λετο ὁ θάνατος τὸν τετελευτηχότα, τουτέστι τ: πατρότητος καὶ τοῦ χληρονόμου, ταῦτα παράσχῃ 9 τῷ τῇ τοῦ νόμου προνοίᾳ. Εἰ γὰρ μνημοσύνης ἢ χεν καὶ χληρονομίας πρὸς τὸν γάμον οἱ ἄνθρω! ἔρχονται, δῆλον ὅτι ᾧ... παραχληθείη Θεὸς ταῦ παρασχεῖν ἀνθρώποις, ἀνωφελὲς οὐ γίνεται τὸ τῷ μα. Πρόσεστι δὲ τούτῳ τῷ νόμῳ καὶ ἕτερόν͵ ὠφέλιμον, ἵνα ταύτῃ τῇ ἐπιγαμίᾳ ὁ χληρονύβ μείνῃ ἐν τῇ αὐτῇ φυλῇ, καὶ μὴ μεταδῇ εἰς ἐτὲρ φυλήν" καὶ ἐπειδὴ ἅπαξ συναφθεῖσα ἡ γυνὴ τῷ ὦ δρὶ τῷ πρώτῳ ἕν σῶμα γέγονε, διὰ τοῦτο οὗ γίνεϊ πατὴρ ἀλλοτρίας γονῆς ὁ τελευτήσας, ἀλλὰ τοῦ ἐχ τοῦ ἰδίου αὐτοῦ σώματος τιχτομένου. Ὥσπερ γὰρ ὁ … τιατόμενος ἐχ τῆς τοιαύτης συναφείας ὀνομάζεται τοῦ τελευτήσαντος, οὕτως καὶ ἡ γυνὴ ἐχείνου ὁνοχρόνων τοῦ Δαδὶδ τοῖς Ἰσραηλίταις ἐντέταλται, πῶς ὁ εὐαγγελιστὴς Ματθαῖος τῶν χατὰ φύσιν πατέρων πρὸ τοῦ Δαδὶδ καὶ μετὰ τὸν Δαδὶδ ἐμνημόνευσεν " ὁ δὲ Λουχᾶς πρὸ μὲν τοῦ Δαδὶδ τῶν χατὰ φύσιν, μετὰ ἢ τὸν Δαδ)δ, τῶν κατὰ νόμον πατέρων τὴν μνήμην πεποίηται; Καὶ εἰ τὰ ὀνόματα τῶν χατὰ φύσιν καὶ «στὰ νόμον πατέρων ἀπαραλείπτως μετὰ τὴν μετοίτῆσιν Βαδυλῶνος ἐν θείαις Γραφαῖς οὐχ εὑρίσκεται, ἰλλὰ χατὰ ἀπόφασιν γέγραπται, πῶς τὰ χατὰ ἀπόφα- Ὄνται: ἌΠΟΚΡΙΣΙΣ. Καὶ ὁ Λουχᾶς τῶν κατὰ φύσιν παρων τοῦ Ἠλεὶ ἐμνήσθη, τῶν τε πρὸ τοῦ Δαδὶδ, καὶ ὧν μετὰ τὸν Δαδίδ. Ὁ δὲ Ἠλεὶ μόνος ἣν χατὰ τὲν ὑμὸν πατὴρ τοῦ Ἰωσὴφ, τοῦ διὰ τὴν κατὰ νόμον δότητα ἕως τοῦ Νάθαν χατὰ τὴν αὐτὴν σχέσιν ἀναμένου. Τὸ δὲ τὸν Δεσπότην Χριστὸν ὀνομασθῆναι ὧν τοῦ Ἰωσὴφ δύο πατέρας ἐσχηχότος, τὸν μὲν τὰ νόμον, τὸν δὲ χατὰ φύσιν, ἡ θεία χάρις ᾧχοὅμησεν, ἵνα ὅταν ἀκούωμεν τὸν Χριστὸν υἱὸν μὲν στα τοῦ Ἰωσὴφ, μὴ γεννηθέντα δὲ χατὰ φύσιν ἐξ ὑτοῦ, μὴ ξενισθῶμεν. Ὥσπερ γὰρ αὐτὸς ὁ Ἰωσὴφ ὃς μὲν ἐκλήθη τοῦ Ἠλεὶ, μὴ γεννηθεὶς δὲ ἐξ αὐτοῦ, τι τῷ θείῳ νόμῳ οὕτως ἔδοξεν ἐχ τῆς γυναικὸς τοῦ ἢλεὶ δοῦναι υἱὸν τῷ Ἠλεὶ, οὕτως ἔδοξε τῷ Θεῷ, κτῆς γυναιχὸς τοῦ Ἰωσὴφ δοῦναι υἱὸν τῷ Ἰωσὴφ Ἀ γεννηθέντα χατὰ φύσιν ἐξ αὐτοῦ. Ιωῳσὴρ, φησὶν, υγηῖχά σου. Τὸ γὰρ ἐχ γυναιχός τινος χωρὶς πορας τικτόμενον, υἱός ἐστιν ἐξ ἀνάγχης τοῦ ἀνδρὸς αὶ τῆς γυναικός “ ᾧ τρόπῳ βούλεται ὁ Θεὸς δοῦναι δ τῷ ἀνδρὶ, ἢ διὰ συναφείας ἣ χωρὶς συναφείας. ὑκ ἀποφάσεε δὲ χρώμενοι οἱ εὐαγγελισταὶ τὴν ἔχθεν ἐποιήσαντο τῶν ἐν ταῖς γενεαλογίαις ὀνομασθένον, ἀλλὰ ταῖς ἐγγράφοις ἱστορίαις. Ἑ ραῖοι γὰρ αν ἐξ Ἑδραίων οἱ τὰς γενεαλογίας συγγραψάμεκ ἅγιοι εὐαγγελισταί " παρ᾽ οἷς πολλή τις ἦν σπουδὴ Ἦ ἐγγράφως ἔχειν τῆς βασιλικῆς τε καὶ σραγλιτιχῆς φυλῆς τὴν γενεαλογίαν. ᾿Αμέλει ετὰ τὴν ἐκ Βαδυλῶνος ἐπάνοδον ὁ Ἔσδρας οὖς οὐχ Ἰρὲν ἐν τῷ τῶν ἱερέων χαταλόγῳ γενεαλογουμέ- ᾿ς, τούτους ἐξέδαλεν ἀπὸ τῆς ἱερατιχῆς λειτουρἃς. Καὶ τοῦτο δείχνυται ἐχ τῆς βίόλου τῶν Παρα- ### English translation (Claude) [Question.] If, according to the law of Moses, the brother of one who died childless [takes his wife, raising up seed] by nature to himself but by law to his brother, then if it happened that the surviving brother had a wife, did he take, together with her, also the wife of his dead brother as wife? And how is this not absurd? [If he did not,] the marriage would [not] bring absurdity and uselessness, and the command of the law would be shown absurd in every way, since the dead man would not receive the memorial through procreation. And what benefit comes to the dead man, that through another's procreation he is named, after his end, father of another's offspring? Answer. Since the law did not forbid the Israelites to take [more than one] wife if they wished, there is nothing absurd or harmful in taking [another] wife, since the law is not broken. For all absurdity lies in the transgression of the law. And even if it should happen [that the wife was barren] … this is unclear … ; and what is unclear is not … against the law. This law was laid down so that what death took from the dead man, that is, fatherhood and an heir, the providence of the law might supply to him. For if men come to marriage for the sake of a memorial and an inheritance, clearly [what] God might be asked to supply to men does not become useless. There is also another benefit attached to this law: that by this marriage the inheritance might remain in the same tribe and not pass to another tribe. And since the wife, once joined to her first husband, became one body with him, for this reason the dead man does not become father of another's offspring, but of one born from his own body. For as the [child] born of such a union is named [son] of the dead man, so also the wife [is named] his … [133] Question. [If …] of David was commanded to the Israelites, how did the evangelist Matthew mention the natural fathers before David and after David, while Luke made mention of the natural fathers before David, but of the legal fathers after David? And if the names of the natural and legal fathers after the deportation to Babylon are not found complete in the divine Scriptures, but are written on mere assertion, how [are] the things written on assertion [to be believed]? Answer. Luke too mentioned the natural fathers of Heli, both those before David and those after David. Heli alone was the legal father of Joseph, who because of the legal sonship is reckoned in the same relation up to Nathan. That the Master Christ was named son of Joseph, who had two fathers, one by law and the other by nature, divine grace arranged, so that when we hear that Christ was son of Joseph but not born of him by nature, we may not be surprised. For just as Joseph himself was called son of Heli, though not born of him, because it seemed good to the divine law to give a son to Heli from Heli's wife, so it seemed good to God to give a son to Joseph from Joseph's wife, not born of him by nature. “Joseph,” it says, “[do not fear to take Mary] your wife.” For what is born of a woman without [another man's] seed is necessarily the son of the husband and the wife, in whatever way God wishes to give a son to the husband, either through union or without union. The evangelists did not set out the names in the genealogies on assertion, but from written histories. For the holy evangelists who wrote the genealogies were Hebrews of Hebrews, among whom there was great zeal to have the genealogy of the royal and priestly tribe in writing. Indeed, after the return from Babylon, Ezra expelled from the priestly service those whom he did not find genealogized in the list of the priests. And this is shown from the book of Chronicles … ### Scripture references - Deut 25:5–6: allusion, high confidence - Gen 2:24: allusion, medium confidence - Num 36:7: allusion, medium confidence - Matt 1:20: quotation, high confidence - Luke 3:23: allusion, high confidence - Ezra 2:61–62: allusion, high confidence - Neh 7:63–64: allusion, medium confidence ### Extrabiblical texts - Julius Africanus, Aristid. (Letter to Aristides on the Genealogies of Christ): echo, low confidence ### Translation notes - The ref holds two questions; the second's opening is garbled. Migne's Latin and notes are removed by logged corrections; lost words are marked “…” or supplied in brackets. The levirate explanation of the two genealogies goes back to Julius Africanus. - This ref holds questions 132–133. ### Citation (SBL) Ps.-Justin, Quaest. orth. 132 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-132). ## Questions and Answers to the Orthodox 134–135 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-134 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture calls the law “Moses” as we call a book by its author's name; and Christ is truly Emmanuel, as Matthew shows and the Church confesses, even if no one called him by that name during his life. ### Greek text Εἰ τὸν νόμον τοῖς Ἰσραηλίταις θεὸς διὰ Μωῦσέως χατέπεμψε, πῶς ἐν πλείοσι τοις τῆς θείας Γραφῆς νόμος, καὶ οὐ νόμον ἱμοθέτης ὁ Μωῦσῆς ὀνομάζεται; ἌΠΟΚΡΙΣΙΣ. Ἔθος ἐστὶν οὐ μόνον τοῖς ἀνθρώποις, ἀλλὰ καὶ τῇ θείᾳ Γραφῇ τῷ τοῦ εἰρηχότος τὸν λόγον ὀνόματι ὀνομάξειν τὸν λόγον, εἰς δήλωσιν τοῦ τίνος εἶναι τὸν λόγον ὡς τό ᾿Εχάθητο ὁ εὑ» γοῦχος ἐπὶ τοῦ ἅρματος, καὶ ἀνεγίνωσκε τὸν προφήτην Ἡσαῖαν., καὶ πάλιν. Τὸ βδέλυγμα, φησὶ, τῆς ἐρημώσεως τὸ εἰρημένον τῷ προφήτῃ Δανιή.. Ὡσαύτως δὲ καὶ ἡμῖν ἔθος λέγειν, ἔχτησάμὴν τὸν προφήτην Ἱερεμίαν, ἣ τὸν ἀπόστολον. τὴν πρᾶξιν καὶ τὴν κλῆσιν χατὰ τὴν θείαν Γρατὴν ἐπιδεικνύμενος, Ἐμμανουὴλ δὲ χαλεῖσθαι τὸν Χριστὸν ἡ θεία Γραφὴ προηγόρευσε, πῶς ἀληθινὸς ὁ Κύρίος νομισθήσεται, ὁ μετὰ τὸ τεχθῆναι μηδαμοῦ τοῦ Ἐμμανουὴλ τὴν προσηγορίαν δεξάμενος; Οὐδεὶς γὰρ Β τὸν ἐλθόντα Χριστὸν τῇ χλήσει τοῦ Ἐμμανουὴλ ἐπὶ λέξεως προσηγόρευσεν. ἌΠΟΚΡΙΣΙΣ. Εἰ ἐν τοῖς εὐαγγελιχοῖς διηγή μαε: περιέχεται τῶν θείων περὶ Χριστοῦ προῤῥήσεων ἡ ἔχθασις, παραδέδωχε δὲ ἡμῖν αὐτὸν εἶναι τὸν χατὰ θείαν πρόῤῥησιν προορισθέντα τῷ τοῦ Ἔμμανουϊὰ χαλεῖσθαι ὀνόματι ὁ μαχάριος Ματθαῖος" πῶς οὐ χαλεῖται τῷ τοῦ Ἐμμανουὴλ ὀνόματι; Οὐ διέλιπε δὲ ἡ ἁγία τοῦ Θεοῦ Ἐχχλησία, θοῦσα ἐκ τῆς διδασκαλίας τοῦ ἁγίον Εὐαγγελίου, Ἐμμανουὴλ ὀνομάζειν τὸν Κύριον. Ἔχομεν δὴ ἐν τῇ ὀνομασία τοῦ Χριστοῦ πάσας τὰς λοιπὰς ὀνομασίας τοῦ Χριστοῦ περιἐχομένας, εἰ καὶ μὴ πάσαις ἀεὶ χεχρήμεθα. Οὐδὲ ς ἐπειδὴ καλεῖται, Ἔμμανονήλ ἔστι" ἀλλ᾽, ἐπειδή ἔστι, χαλεῖται. ### English translation (Claude) [Question.] If God sent down the law to the Israelites through Moses, how is it that in many places of the divine Scripture Moses is called the law, and not the lawgiver? Answer. It is the custom not only of men but also of the divine Scripture to call a book by the name of the one who spoke it, to show whose the words are; as in “The eunuch was sitting in the chariot and reading the prophet Isaiah”; and again, “The abomination of desolation spoken of by the prophet Daniel.” Likewise it is our custom to say, “I have acquired the prophet Jeremiah,” or “the Apostle.” [135] Question. [If the Lord] showed [his name by] his acts and the calling according to the divine Scripture, and the divine Scripture foretold that Christ would be called Emmanuel, how will the Lord be thought to be true, when after his birth he nowhere received the name Emmanuel? For no one addressed the Christ who had come by the name Emmanuel in so many words. Answer. If the Gospel narratives contain the fulfillment of the divine predictions about Christ, and the blessed Matthew has handed down to us that he is the one foreordained by divine prediction to be called by the name Emmanuel, how is he not called by the name Emmanuel? Nor has the holy Church of God, taught by the holy Gospel, ceased to name the Lord Emmanuel. We have, in the name of Christ, all the other names of Christ contained, even if we do not always use them all. Nor is he Emmanuel because he is called so; but because he is so, he is called so. ### Scripture references - Luke 16:29: allusion, medium confidence - 2 Cor 3:15: allusion, medium confidence - Acts 8:28: quotation, high confidence - Matt 24:15: quotation, high confidence - Isa 7:14: allusion, high confidence - Matt 1:23: allusion, high confidence ### Translation notes - The ref holds two questions; the second's opening is garbled. Migne's Latin between them is removed by a logged correction. - This ref holds questions 134–135. ### Citation (SBL) Ps.-Justin, Quaest. orth. 134 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-134). ## Questions and Answers to the Orthodox 136–138 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-136 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three questions: Christ did not slight his mother, whom he honored and obeyed, but blessed her for hearing and keeping God's word; the baptismal anointings follow the right order, since Mary's anointing of Jesus anticipated his burial; and God justly struck the people for Saul's and David's faults, since a kingdom is one body and the people's suffering punishes the king. ### Greek text Εἰ τὸ τοὺς γονέα: ἀθετεῖν ὑπὸ τῆς θείας Γραφῆς ἀπηγόρευται, καὶ ὁ μετιὼν τὰ ἀπηγορευμένα, ἁμαρτωλὸς ὀνομάζεται" πῶς ἐν διαφύρυις τόποις τοὺς οἰχείους γονεῖς ὁ Δεσπότης Χριστὸς ἀθετήσας, ἀναμάρτητος δείχνυται; Ἐν μὲν γὰρ πῷ γάμῳ διὰ τό: Τί ἐμοὶ καὶ σοὶ, γύναι; τῇ μητρὶ λέγειν, ἐπέπληξεν " ἡνίκα δὲ θεάσασθαι αὑτὸν ἡ μήτηρ ἐθέλησς, μητέρα καὶ ἀδελφοὺς τοὺς τὸ θέλημα τοῦ Θεον᾿ ποιοῦντας ὠνόμασε. Καὶ πάλιν, ὅτε ἐμαχαρίζετο ἣ βαστάσασα αὐτὸν χοιλία, καὶ οἱ μαστοὶ οὖς ἐθήλασε, ποὺς ποιοῦντας τὸ θέλημα τοῦ Θεοῦ αὐτὸς ἐμαχάριξεν" ἅπερ ἅπαντα ἐφ᾽ ὕδρει τῆς μητρὸς παρ᾽ αὐτοῦ νομὶζονται λέγεσθαι, διότι τῆς μητρὸς αὐτοῦ ὀνομασθεί: σης καὶ μαχαρισθείσης, κατὰ ἀντιδιαστολὴν αὐτῆς, ὑπ᾽ αὐτοῦ ἐμακαρίσθησαν ἕτεροι. Ἡ δὲ ἀντιδιαστολῆ, δῆλον ὅτι ἐπ᾽ ἐναντίων πραγμάτων λαμθάνεται. ΚΆλλως τε εἰ τὴν ἀγίαν Παρθένον εἰς τὴν τοσαῦτῆς οἰχονομίας ὑπουργίαν ἐχλέλεχται, πῶς ἀναξία μασται; εἰ δὲ τὰ ῥηθέντα ἐναντίως ἔχει πρὸς ἄλληλα, πῶς τὰ ἀλλήλοις ἐναντία τὴν παρ᾽ ἀλλήλων οὐ λᾶμ’ θυ ἣν περ " ἈΠΌΚΡΙΣΙΣ, Τὸ, Τί ἐμοὶ καὶ σοὶ, γύναι; οὐ πρς αὶ ἐπίπληξιν εἴρηται τῇ μητρὶ ὑπὸ τοῦ Σωτῆρος, ἀλλὰ πρὸς ἔνδειξιν τοῦ μὴ ἡμᾶς, φησὶν, εἶναι τοὺς ἀναδεδεγμένους τοῦ ἐν τῷ γάμῳ ἀναλισχομένου οἴνου τὴν φροντίδα - ὅμως ἐχ πολλῇς ἀγάπης, εἰ θέλεις, ἵνα μὴ λείψῃ αὐτοῖς οἶνος, εἰπὲ τοῖς ὑπηρέταις, ἵνα ποιήσωσιν ἃ λέγω αὐτοῖς, καὶ βλέψεις ὅτι οὐ μὴ λείψει αὖτοῖς οἶνος" ὅπερ καὶ γέγονεν. Οὐχ ἂν οὖν λέξει τὴν μητέρα ἐπέπληξεν, ἣν τοῖς ἔργοις ἐτίμα. Ἕν δὲ ταῖς ἄλλαις φωναῖς οὐχ ὡς ἀποστερῶν τὴν μητέρα τῆς πρεπούσης τιμῆς, ἀλλὰ δείχνυσι κατὰ ποίαν μητρότῆτα μαχαριστή ἐστιν ἣ Παρθένος. Εἰ γὰρ ὁ ἀχούων τὸν λόγον τοῦ Θεοῦ καὶ φυλάττων, αὐτὸς ἀδελφός ἔστι τοῦ θεοῦ καὶ ἀδελφὴ καὶ μήτηρ, προσῆν δὲ τῇ μητρὶ αὐτοῦ ἀμφότερα’ δῆλον ὅτι χατὰ ταύτην τὴν μητρότητα ἐχρὴν μαχαρίζεσθαι τὴν μητέρα αὑτοῦ. Τὸ Βὶ τὰρ ἀχούειν τὸν λόγον τοῦ Θεοῦ καὶ φυλάττειν, ἀρετῆς ἔστι καὶ χαβαρᾶς ψυχῆς, ὅλης πρὸς τὸν Θεὸν βεπούσης. Καὶ ἐπειδὴ οὐ τὴν τυχοῦσαν γυναῖχα πελέξατο ὁ Θεὸς γενέσθαι μητέρα τοῦ Χριστοῦ, ἀλλὰ τὴν πασῶν γυναιχῶν ταῖς ἀρεταῖς ὑπερχειμένην, διὰ τοῦτο καὶ ὁ Χριστὸς ἀπὸ ταύτης τῆς ἀρετῆς ἐδούλε- Ὁ μαχαρίζεσθαι τὴν μητέρα αὐτοῦ, δι᾽ ἧς ἠξιώθη παρθένος μήτηρ γενέσθαι. Ὅτι δὲ πρὸς ἀτιμίαν ἣ ἀπείθειαν γονέων οὐδαμῶς ἐμφαίνεται ὁ Χριστὸς πεπρλτχώς τι, μαρτυρεῖ Λουχᾶς ὃ εὐαγγελιστὴς, λέγων περὶ αὐτοῦ, ὅτι χατέδη μετὰ Ἰωσὴφ καὶ Μαρίας ἐπὸ Ἱερουσαλὴμ, καὶ ἦν ὑποτασσόμενος αὐὖ- Κύριον τῷ μύρῳ ἔλειψεν, ἡμεῖς ὃὲ τοῦ πάϑους καὶ ἣς ἀναστάσεως αὐτοῦ ἐν τῷ βαπτίσματι τελοῦμεν ᾿ὰ σύμδολα, πῶς πρῶτον μὲν ἐλαίῳ χριόμεθα, ἔπει- ' δὲ τὰ πρυλεχθέντα ἐν τῇ χολυμθήθρᾳ ὑμθολα, τῷ μύρῳ σφραγιζόμεθα ὕστερον, καὶ χατ᾽ »αντίωσιν τῶν περὶ τὸν Κύριον γεγονότων ταῦτα τριεῖν οὐ νομίζομεν, εἴγε πρῶτον ὁ Κύριος τῷ μύρῳ ἡλείγατο, καὶ ὕστερον ἔπαθε; Πῶς δὲ καὶ οὐ περιττὴ ὶ χρίσις τοῦ ἐλαίου προσφέρεται τοῖς βαπτίζεσθαι ιξδουσιν, εἴγε μόνῳ τῷ μύρῳ πρὸς τῷ πάθει ἐχρίἤη ὁ Κύριος; ἌΠΟΚΡΙΣΙΣ. Ἐπειδὴ ἃ ποιεῖ.. τὸν ἐνἀτιασμὸν μετὰ τὸν θάνατον αὐτοῦ ποιεῖ τοῦ ἐνταπαζημένου’ ἣ ὃὲ μαχαρία Μαρία πρὸ τοῦ θανάτου μύρισε τὸν Κύριον (κατὰ τὸ γεγραμμένον, Ὃ ἐποίητὶ, φησὶν, αὕτη, πρὸς ἐνταςιασμόν μου ἐποίησε" τομαδοῦσα γὰρ ἐμύρισέ μου τὸ σῶμα. Τὸ δὲ τρολαδοῦσα ἀντὶ τοῦ, πρὸ τοῦ δέοντος χαιροῦ ἐμύρισέ ον τὸ σῶμα) " διὰ τοῦτο οὐδὲ γίνεται χατ᾽ ἐναντίω- Ὁ, ἀλλὰ τὸ ἐπὶ τοῦ Κυρίου γεγονὸς πρὸ τοῦ χαιροῦ, οὔτο ἐπὶ τῶν βαπτιζομένων γίνεται ἐν τῷ δέοντι λιρῷ, Χριόμεθα δὲ τῷ παλαιῷ ἐλαίῳ, ἵνα γιμεθα χριστοί" τῷ δὲ μύρῳ πρὸς ἀνάμνησιν τοῦ τὴν … μένου" καὶ τύπῳ μὲν ἐπὶ τοῦ παρόντος, ἀληθείᾳ δὲ ἐπὶ τοῦ μέλλοντος εἰς τὴν χοινωνίαν τῶν τε ἑαντοῦ παθημάτων καὶ τῆς δόξης ἡμᾶς χαλεσαμένου Σωτῆρος Χριστοῦ. κότα ὑπὲρ ὧν ἥμαρτε τιμωρούμενος, πῶς δίχαιος ὃ Θεὸς ὁ τοσοῦτον λαὸν διὰ πταίσματα θανατώσας ἕτέρῶν; λέγω δὲ πταίσαντας τὸν ᾿Ιωνάθαν καὶ τὸν Δα- Οἰδ. τὸν μὲν ἐξ ἀγνοίας λύσαντα τὴν νηστείαν τῇ γεύσει τοῦ μέλιτος, τὸν δὲ προπετῶς τὸν λαὸν ἀριθμήσαντα. Ἐὶ δέ τις λέγοι ὡς τῶν ὑπηχόων ὁ θάνανχ, ἐπὶ τιμωρίᾳ τῶν ἀρχόντων ἐγίνετο, πῶς οὐχ ἀδιχεῖ, τοὺς ἀναιτίους ὑποδάλλων χολάσεσιν; ἐναντιοῦται δὲ τῇ λεγούσῃ Γραφῇ, ὅτι, Ῥυχὴ ἡ ἁμαρτήσωσα, αὐτὴ ἀποθανεῖται. τηχήότων βασιλέων ἡ τιμωρία τοῦ λαοῦ, δηλοῖ αὑτὸς ὁ μαχάριος Δαδὶδ, δεόμενος τοῦ Θεοῦ εἰς αὐτόν τε καὶ εἰς τὸν οἶχον αὑτοῦ μεταγαγεῖν ἀπὸ τοῦ λαοῦ τὴν πληγήν. Σάλος γάρ ἔστι τῆς βασιλείας ἡ μείωσις τῶν βασιλευομένων. Ὡσαύτως δὲ καὶ ὁ Σαοὺλ ἔμελλεν ἀναιρεῖν τὸν υἱὸν αὑτοῦ Ἰωνάθαν, ἵνα τῇ ἀναιρέσει αὑτοῦ τὴν πληγὴν ἰάσηται τοῦ λαοῦ, εἰ μὴ φθάσας ὁ λαὸς ὥμοσε μὴ ἀποθανεῖν ἐᾶσαι τὸν Ἰωνάθαν. Καὶ ὡς σύγχειται ὁ ἄνθρωπος ἐχ ψυχῆς καὶ σώματος, οὕτως καὶ ἡ βασιλεία σύγχειται ἐχ τοῦ βασιλέως καὶ τῶν βασιλευνομένων. Καὶ ὥσπερ ἁμαρτήσας ὁ ἄνθρωπος ἀμάρτημα διὰ χειρὸς, καὶ τυπτηθῇ εἰς τὸν νῶτον, οὖλ ἀδικεῖ ὁ τυπτήσας αὑτὸν, οὔὕνως οὐχ ἀδιχεῖ Θεὸς ἐπὶ τοῖς τῶν βασιλέων πταίσμασιν τὸν λαὸν τιμωρούμενος. Μεγάλως γὰρ οἶδεν ἀνιᾷν τοὺς βασιλεῖς ἡ πληγὴ τοῦ λαοῦ. Τῆς γὰρ βασιλείας ἐστὶ τιμωρία ἡ πληγὴ τοῦ λαοῦ. ### English translation (Claude) [Question.] If disregarding one's parents is forbidden by the divine Scripture, and he who pursues forbidden things is called a sinner, how is the Master Christ shown to be sinless, who disregarded his own parents in various places? For at the wedding he rebuked his mother by saying, “What is there between me and you, woman?” And when his mother wished to see him, he named as his mother and brothers those who do the will of God. And again, when the womb that bore him and the breasts that he sucked were blessed, he himself blessed those who do the will of God. All these sayings are thought to have been said by him to slight his mother, because when his mother was named and blessed, others were blessed by him in contrast to her; and a contrast is clearly drawn between contrary things. Besides, if he chose the holy Virgin for the service of so great a dispensation, how is she unworthy? But if the things said are contrary to one another, how do contraries not destroy one another? Answer. “What is there between me and you, woman?” was said to his mother by the Savior not as a rebuke but to show this: “We,” he says, “are not the ones who have undertaken the care of the wine consumed at the wedding; yet out of great love, if you wish that they not lack wine, tell the servants to do what I tell them, and you will see that they will not lack wine”; which is what happened. He would not, then, rebuke in word the mother whom he honored in deeds. And in the other sayings he does not deprive his mother of the honor that befits her, but shows according to what motherhood the Virgin is blessed. For if he who hears the word of God and keeps it is brother, sister, and mother of God, and both these belonged to his mother, it is clear that his mother ought to be blessed according to this motherhood. For to hear the word of God and keep it belongs to virtue and to a pure soul wholly inclined toward God. And since God did not choose an ordinary woman to become mother of Christ, but the one who surpassed all women in virtues, for this reason Christ too wished his mother to be blessed for this virtue, through which she was counted worthy to become a mother while a virgin. That Christ in no way appears to have done anything to dishonor or disobey his parents, Luke the evangelist bears witness, saying about him that he went down with Joseph and Mary from Jerusalem, and was subject to them. [137] Question. [If the woman] anointed the Lord with ointment [before his passion], and we in baptism perform the symbols of his passion and resurrection, how is it that we are first anointed with oil, and then, after the symbols mentioned in the font, we are sealed with the ointment afterwards, and do not think we do these things in the reverse of what happened in the Lord's case, since the Lord was first anointed with ointment and afterwards suffered? And how is the anointing with oil offered to those about to be baptized not superfluous, since the Lord was anointed only with ointment before the passion? Answer. Since what [one does] for burial one does after the death of the one buried, but the blessed Mary anointed the Lord before his death (according to what is written: “What she has done,” he says, “she did for my burial; for she anointed my body beforehand”; and “beforehand” means: before the proper time she anointed my body); for this reason it does not happen in reverse, but what happened in the Lord's case before the time happens in the case of the baptized at the proper time. We are anointed with the old oil so that we may become christs; and with the ointment in remembrance of the one who … ; in type in the present, and in truth in the future, of the Savior Christ, who called us to the fellowship of his sufferings and glory. [138] Question. [If each one who] has sinned is punished for what he sinned, how is God just, who put to death so great a people for the faults of others? I mean those who were at fault, Jonathan and David: the one broke the fast in ignorance by tasting the honey, the other rashly numbered the people. And if someone should say that the death of the subjects took place to punish the rulers, how does he not do wrong, subjecting the innocent to punishments? And this contradicts the Scripture that says, “The soul that sins, it shall die.” [Answer.] That the punishment of the people [is a punishment] of the kings who sinned the blessed David himself shows, asking God to transfer the blow from the people to himself and his house. For the diminishing of the subjects is a shaking of the kingdom. Likewise Saul too was going to kill his son Jonathan, so that by his death he might heal the blow on the people, had not the people first sworn not to let Jonathan die. And as man is composed of soul and body, so the kingdom is composed of the king and the subjects. And as, when a man commits a sin with his hand and is beaten on the back, the one who beats him does no wrong, so God does no wrong in punishing the people for the faults of kings. For the blow on the people is known to grieve kings greatly; for the blow on the people is a punishment of the kingdom. ### Scripture references - Exod 20:12: allusion, medium confidence - John 2:4–5: quotation, high confidence - Matt 12:46–50: allusion, high confidence - Luke 11:27–28: allusion, high confidence - Luke 2:51: quotation, high confidence - Rom 6:3–5: allusion, medium confidence - John 12:3: allusion, high confidence - John 12:7: allusion, medium confidence - Mark 14:8: quotation, high confidence - Matt 26:12: allusion, high confidence - 1 Pet 4:13: allusion, medium confidence - 1 Sam 14:27: allusion, high confidence - 2 Sam 24:10: allusion, high confidence - 2 Sam 24:15: allusion, high confidence - Ezek 18:4: quotation, high confidence - 2 Sam 24:17: allusion, high confidence - 1 Sam 14:44–45: allusion, high confidence ### Translation notes - The ref holds three questions; openings are partly lost (supplied in brackets). “Brother, sister, and mother of God” is printed (Matt 12:50 has “my brother”). The “old oil” (παλαιῷ ἐλαίῳ) of the baptismal rite is translated as printed; Migne's note on the reading is removed. The answer identifies the woman who anointed Jesus as Mary. The Jonathan episode is 1 Sam 14; the census is 2 Sam 24. - This ref holds questions 136–138. ### Citation (SBL) Ps.-Justin, Quaest. orth. 136 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-136). ## Questions and Answers to the Orthodox 139 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-139 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Father, Son, and Spirit are one God because they share one essence and differ only in their modes of existence (unbegotten, begotten), as Adam, Eve, and Seth share one human nature though they came into being in different ways. ### Greek text Εἰ εἷς ἐστι Θεὸς, δῆλον, ὅτι καὶ πάντα χέχτηται τὸ εἶναι ἕν οἷον τὸ ἀπλοῦν ἡ τὸ σύνθετον, τὸ θνητὸν ἣ τὸ ἀθάνατον, τὸ γεννητὸν ἢ τὸ ἀγέννητον, τὸ γεννᾷν ἣ τὸ μὴ γεννᾷν. Πῶς οὖν τοῦ μὲν Πατρὸς γεννήσαντος, καὶ τοῦ Υἱοῦ μὴ γεννήσαντος ' καὶ τοῦ Υἱοῦ γεννηθέντος, τοῦ δὲ Πατρὸς μὴ γεννηθέντος, δύναται εἷς Θεὸς χαλεῖσθαι ὁ Πατὴρ, καὶ ὁ Υἱὸς, καὶ τὸ Πνεῦμα, ἐξ αὐτοῦ τοῦ γεννᾶτθαι ἣ μὴ γεννᾶσθαι, καὶ τοῦ γεννᾷν καὶ μὴ γεννᾷν τὴν ἐναντίωσιν χεχτῆσθαι νομιζομένου ἌΠΟΚΡΙΣΙΣ. Εἷς ἐστιν ὁ Θεὸς τῇ συνυπάρξει τῶν τριῶν θείων ὑποστάσθων, τῶν διαφερουσῶν ἀλλήλων οὐ τῇ οὐσίᾳ, ἀλλὰ τοῖς τῆς ὑπάρξεως τρόποις. διαφορὰ δὲ τῶν τῆς ὑπάρξεως τρόπων οὐ διαιρεῖ τὸ ἓν τῇ οὐσίᾳ. Καὶ ὥσπερ ἐπὶ τοῦ ᾿Αδὰμ, καὶ τῆς Εὔτς, τοῦ Σὴθ, εἷς μέν ἐστιν ὁ τῆς οὐσίας λόγος “ ψυχὴ Α ϑεῖ0, πᾶ τ0 λογικὴ καὶ σῶμα θνητόν" τρόποι δὲ τῆς ὑπάρὡς διάφοροι" ὁ μὲν γὰρ ᾿Αδὰμ. γέγονεν ἀπὸ τῆς γῆς, δὲ Εὔα ἐχ τῆς πλευρᾶς, ὁ δὲ Σὴθ ἐχ τοῦ σπέρματος" αὶ ἐν διαφόροις τῆς ὑπάρξεως τρόποις μένει ὁ τῆς σίας λόγος εἷς ἀδιαίρετός τε καὶ ἀπαράλλαχτος" τως καὶ ἐπὶ τοῦ Θεοῦ, τῇ ταυτότητε τῆς τῶν προσπων οὐσίας, εἷς θεὸς πεπίστευται, ὅ τε Πατὴρ, εἰ ὁ Υἱὸς, καὶ τὸ ἅγιον Πνεῦμα. Οὐδὲν γὰρ συντελεῖ ηὃς τὸν τῆς οὐσίας λόγον ὁ τρόπος τῆς ὑπάρξεως. ὰ μὲν οὖν ἐπὶ τῶν θείων τριῶν ὑποστάσεων ὡσαύυς ἀπαραλλάχτως λεγόμενα, ἐν τούτοις νόει τὸ ἕν τῆς ισίας -“ τὰ δὲ μὴ ὡσαύτως, ταῦτα νόει τῷ τρόπῳ τῆς ὃν προσώπων ὑπάρξεως. ### English translation (Claude) [Question.] If God is one, it is clear that he possesses each thing as one: for instance, the simple or the composite, the mortal or the immortal, the begotten or the unbegotten, begetting or not begetting. How then, since the Father begot and the Son did not beget, and the Son was begotten while the Father was not begotten, can the Father, the Son, and the Spirit be called one God, when from being begotten or not being begotten, and from begetting and not begetting, he is thought to possess contrariety? Answer. God is one in the co-existence of the three divine hypostases, which differ from one another not in essence but in the modes of existence. And the difference in the modes of existence does not divide the oneness in essence. And just as in the case of Adam, Eve, and Seth there is one account of the essence, a rational soul and a mortal body, but the modes of existence differ (for Adam came into being from the earth, Eve from the rib, and Seth from seed), and in the different modes of existence the account of the essence remains one, undivided and unchanged; so also in the case of God, by the identity of the essence of the persons, the Father, the Son, and the Holy Spirit are believed to be one God. For the mode of existence contributes nothing to the account of the essence. Whatever, then, is said of the three divine hypostases alike and without difference, in these understand the oneness of the essence; and whatever is not said alike, understand these of the mode of existence of the persons. ### Translation notes - A Migne note on the previous ref (with a Greek quotation on baptism as an image of death and resurrection) and his Latin are interleaved by the scan; they are removed by logged corrections. ### Citation (SBL) Ps.-Justin, Quaest. orth. 139 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-139). ## Questions and Answers to the Orthodox 140–141 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-140 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews knew Jesus as the heir in the sense of the parable (a man above all men by his works) but did not know God would raise him and make him heir of all, so their ignorance was willing; and those called blameless under the law were cleansed by sacrifice and confession, whereas Christ alone was sinless. ### Greek text Εἰ χληρονόμον. ἑαυτὸν ὁ Χριστὸς μάζες, τοῦτον δὲ χατὰ τὴν παράθασιν οἱ γεωρ- Ἂ, τουτέστιν οἱ Ἰουδαῖοι, ἐπέγνονσαν, καὶ τῆς μον τὸν χληρονόμον ἀπέχτειναν " πῶς αὐτὸς ὁ Χριτὸς καὶό ἀπόστολος Παῦλος τοῦ τολμήματος αὐτοῖς μαρτύρησαν ἄγνοιαν; Ὁ μὲν λέγων, ἽΑφες αὐτοῖς, ὑ γὰρ οἵδασι τί ποιοῦσιν " ὁ δὲ φάαχων, Εἰ ἔγνωαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωαν. ἍἌΠΟΚΡΙΣΙΣ. Διχῶς ἡ ἄγνοια λέγεται. Ἢ γὰρ ἣ βουλόμενός τις ἀγνοεῖ, ὅταν τὰ πράγματα ὁδηοὔντα εἰς γνῶσιν οὐχ ἔχῃ " ἣ βουλόμενος ἀγνοεῖ, ὅταν ἃ μὲν πράγματα ἔχῃ ὁδηγοῦντα εἰς γνῶσιν, μὴ βουὄμενος δὲ γνῶναι. Ταύτην δὲ τὴν βουλητὴν ἄγνοιαν ἴδεν ἡ θεία Γραφὴ ποτὲ μὲν ἄγνοιαν, ποτὲ δὲ γνῶσιν ς νομάζειν" ἄγνοιαν μὲν, ὡς ὅταν λέγῃ" Καὶ ἐμὲ οἵαξε, καὶ πόθεν εἰμὶ οἵδατε " ἀντὶ τοῦ, Δύνασθε ἀφ᾽ ὗν ἐργάζομαι γνῶναι τῆς τε ὀνομασίας τῆς ἐμῆς, καὶ ὧν λόγων μου τὴν ἀλήθειαν" ψευδόμενος γὰρ οὐ ἰύναται τοιαῦτα ἔργα ποιεῖν. Τὸ δὲ ὑπὸ τῶν γεωρ- (ὧν γνωρισθῆναι τὸν χληρονόμον, καθὸ ἐθεάσαντο οῦτον ὑπὲρ πάντα εἶναι ἄνθρωπον ἐν τῇ παρούσῃ ἰωῇ τοῖς ἔργοις οἷς ἐποίει καὶ τῇ χλήσει τοῦ ιατὰ τὴν ὑποτύπωσιν τῆς παραδολῆς. “Ὅτι δὲ μετὰ ἰδ ἀποθανεῖν αὐτὸν ἀνίστησιν αὐτὸν ὁ Θεὸς ἐκ τῶν ἡεχρῶν εἰς ἀθάνατον ζωὴν, καὶ τίθησιν αὐτὸν πάντων κληρονόμον, οὐχ ἔγνωσαν. Οὔτε γὰρ ἡ ὑποτύπωσις τῆς παραδολῇς ἔσχε τούτου τὴν ἔμφασιν. Κατὰ ταύτὴν οὖν τὴν ἄγνοιαν εἶπεν ὁ Χριστὸς, Πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἵδασι τί ποιοῦσιν. Ὡσαύτως δὲ καὶ ὁ ἀπόστολος - Εἰ γὰρ ἔγνωσαν, οὐχ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. νόμον ἀχριδῶς ἐξετέλεσε, πῶς ἐπορεύοντο ἐν τῷ νόβῳ ἄμεμπτοι ὅ τε Ζαχαρίας καὶ ἡ Ἐλισσάδετ, περὶ ὧν ταῦτα ὃ Λουχᾶς ἐμαρτύρησε, καὶ ὁ Παῦλος δὲ Ματὰ διχαιοσύνην τὴν: ἐν νόμῳ γενόμενος ἄμεμ- “τὸς Η ἌΠΟΚΡΙΣΙΣ. "Αλλο τὸ ἄμεμπτον, καὶ ἄλλο τὸ ἀναδ … ἄμεμπτος, οὐχέτι δὲ ὁ ἄμεμπτος ἐξ ἀνάγχης καὶ ἀναμάρτητός ἐστιν. Ὁ γὰρ ἁμαρτάνων παρὰ τὸν νόμον συγγνωστὴν ἁμαρτίαν, τῇ προσαγωγῇ τῶν θυσιῶν καὶ τῇ ἐξαγορεύσει τοῦ πταίσματος λαδὼν τὴν ἄφεσιν, γίνεται χαθαρὸς καὶ ἄμεμπτος χατὰ τὴν ἔχ νόμου διχαιοσύνην. ὋὉ δὲ Χριστὸς, ἅτε ἀναμάρτητος ὧν, καὶ οὐδαμῶς παραθδὰς τὸν νόμον, οὔτε διεπράξατό τι διορθώσεως δεόμενον ἐδέξατο δὲ καὶ τὸν βαπτιστὴν Ἰωάννην, καὶ ἐδαπτίσθη ὑπ᾽ αὐτοῦ, ἵνα πληρώσῃ πᾶσαν διχαιοσύνην " ἣν ὁ Παῦλος πρὸ τοῦ πιστεῦσαι Χριστῷ, οὔπω ἦν δεξάμενος" ἐπεὶ οὐχ ἂν ἐδίωξε τὴν Ἐχχλησίαν. Διὰ τοῦτο ὁ Χριστὸς μόνος λέγεται ἀν- ### English translation (Claude) [Question.] If Christ called himself the heir, and the tenants, that is, the Jews, recognized him according to the parable, and killed the heir because of the inheritance, how did Christ himself and the apostle Paul bear witness to their ignorance in that bold deed? The one saying, “Forgive them, for they do not know what they are doing”; the other declaring, “If they had known, they would not have crucified the Lord of glory.” Answer. Ignorance is spoken of in two ways. Either one is ignorant without willing it, when he does not have the things that lead to knowledge; or one is ignorant willingly, when he has the things that lead to knowledge but does not wish to know. This willing ignorance the divine Scripture is accustomed to call sometimes ignorance and sometimes knowledge: knowledge, as when it says, “You both know me and know where I am from,” instead of “You can know, from what I do, both [the truth] of my name and of my words”; for one who lies cannot do such works. The heir's being recognized by the tenants [means] that, according to the figure of the parable, they saw him to be above every man in the present life by the works he did and by his calling. But that after his death God would raise him from the dead to immortal life and make him heir of all, they did not know; for the figure of the parable did not contain any indication of this. According to this ignorance Christ said, “Father, forgive them, for they do not know what they are doing”; and likewise the apostle: “For if they had known, they would not have crucified the Lord of glory.” [141] Question. [If Christ alone] fulfilled the law exactly, how did Zechariah and Elizabeth walk blameless in the law, to whom Luke bore this witness, and Paul too, who became blameless according to the righteousness that is in the law? Answer. The blameless is one thing and the sinless another. … [The sinless is necessarily] blameless, but the blameless is not necessarily also sinless. For he who sins against the law with a pardonable sin, and receives forgiveness by bringing the sacrifices and confessing the fault, becomes pure and blameless according to the righteousness from the law. But Christ, being sinless and in no way transgressing the law, did nothing that needed correction; and he also accepted John the Baptist and was baptized by him, to fulfill all righteousness — which Paul had not yet accepted before believing in Christ, since otherwise he would not have persecuted the Church. For this reason Christ alone is called sin[less] … ### Scripture references - Matt 21:38: allusion, high confidence - Luke 23:34: quotation, high confidence - 1 Cor 2:8: quotation, high confidence - John 7:28: quotation, high confidence - Luke 1:6: allusion, high confidence - Phil 3:6: allusion, high confidence - Matt 3:15: allusion, high confidence ### Translation notes - The ref holds two questions; the second's opening is lost and supplied in brackets. The ref breaks off in mid-word. The answer's example, as printed, labels John 7:28 “ignorance” where the sense requires “knowledge”; translated by the sense, “knowledge”. Migne's Latin and margin references are removed by logged corrections. - This ref holds questions 140–141. ### Citation (SBL) Ps.-Justin, Quaest. orth. 140 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-140). ## Questions and Answers to the Orthodox 142–143 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-142 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Angels who appeared in God's rank, like men such as judges, were called gods for the sake of a task entrusted to them, and ceased to be so called when it was done; a further, garbled question about man called God is begun. ### Greek text Εἰ ὁἄγγελος τοῦ ἀνθρώπου ἀνώτερος, καὶ θεοὺς τοὺς ἀνθρώπους ἡ Γραφὴ ὀνομάζει, πῶς οὐχ ἁρμόζει καὶ τοὺς ἀγγέλους θεοὺς κμρ' ἡμῶν ὀνομάζεσθαι; ἌΠΟΚΡΙΣΙΣ. Τῶν ἀγγέλων ὅσοι ἐν τάξει Θεοῦ ὥφθησαν, ἣ ἐλάλησαν τοῖς ἀνθρώποις, ἐσχήχασι καὶ αὐτοὶ τοῦ θεοῦ τὴν χλῇσιν, ὡς λαλήσας τῷ Ἰαχὼδ καὶ τῷ Μωῦϊσῇ. Ἐχλέθησαν δὲ καὶ οἱ ἄνθρωποι θεοί. Ἐχαπέροις δὲ, διὰ τὴν ἐγχειρισθεῖσαν αὑτοῖς χρείαν, ἐδύθη τοῦ Θεοῦ τὴν τάξιν καὶ τὴν προσηγορίαν ἔχειν᾽ πληρωθείσης δὲ τῆς χρείας, παύονται τοῦ χαλεῖσθαι θεοὶ, οἱ χρείας τινὸς ἕνεχεν εἰληφότες τοῦ Θεοῦ τὴν χλῦσιν. Ὅτε μὲνγὰρξενεχείρισε τῷ ἀγγέλῳ τὴν ἐπιστασίαν τοῦ λαοῦ, ἔφασχε τῷ Μωῦσεϊ περὶ αὐτοῦ - Μὴ ἀκπειϑή: σῇῃς αὐτῷ: ὅτι ὄνομά μοι κεῖται ἐπ᾽ αὐτόν. Ὅτε ἃ αὑτούς " Δικαίαν κρίσιν» χρίγατε, ὅτι ἡ κρίσις τοῦ Θεοῦ ἐστι. Καὶ πάλιν: ᾿Εγὼ εἶπα,, Θεοί ἐστε καὶ υἱοὶ Υψίστου πάντες. Θεοὺς αὐτοὺς ἔλεγεν, ἀντὶ τοῦ, “Ἔδωχα ὑμῖν τὴν τιμὴν τὴν ἐμὴν καὶ τὴν τάξιν, καὶ τὴν χλῇσιν: ὡς οὖν ἐμοῦ χρίνοντος, οὕτως χρίνατε τὸν λαέν. ὑποδέδηχε δὲ τὸ ἄνθρωπος, πῶς οὐχ ἀτάχτως ὁ ἄν" θρωπος Θεὸς προσηγόρευται; ἌΠΟΚΡΙΣΙΣ. Αὕτη ἡ ἐρώτησις οὔτε Χριστιανῷ ἁρμόττει, οὔτε Ἕλληνι. Καθ᾿ ἕτερον δὲ εἰς τοὺς ὑπούεχατὰ τὴν ἐχάστου δόξαν. Οὐ χρὴ δὲ ἐχ τῶν ὁμολογουμένων χατασχευάζειν τὴν ἀπορίαν, ἀλλὰ ἐχ τὸν ### English translation (Claude) [Question.] If an angel is higher than a man, and Scripture names men gods, how is it not fitting that the angels too be named gods by us? Answer. Those of the angels who appeared in the rank of God, or spoke to men, have themselves also received the name of God, as the one who spoke to Jacob and to Moses. Men too were called gods. To each of these, because of the task entrusted to them, it was given to have the rank and title of God; but when the task is fulfilled, those who received the name of God for the sake of some task cease to be called gods. For when he entrusted to the angel the oversight of the people, he said to Moses about him, “Do not disobey him, for my name is upon him.” When … [he said to] them, “Judge just judgment, for the judgment is God's”; and again, “I said, You are gods, and all sons of the Most High.” He called them gods, meaning: “I have given you my honor and rank and name; as I judge, so judge the people.” [143] Question. … [if God] has come down to [being] man, how is man not improperly called God? Answer. This question suits neither a Christian nor a Greek. … according to each one's opinion. One ought not to build a difficulty out of things agreed, but out of … ### Scripture references - Gen 32:30: allusion, medium confidence - Exod 3:2–6: allusion, medium confidence - Exod 23:21: quotation, high confidence - John 7:24: allusion, low confidence - Deut 1:17: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence ### Translation notes - The ref holds two questions; the second is badly damaged and breaks off. Lost words are marked “…”. - This ref holds questions 142–143. ### Citation (SBL) Ps.-Justin, Quaest. orth. 142 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-142). ## Questions and Answers to the Orthodox 144 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-144 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is not composite though he has a hypostasis, a will, and a Son, because, unlike creatures, his being and his having are not parts: he is whole in each. ### Greek text Εἰ ἔχει ὁ Θεὸς ὑπόστασιν ὑπάρχουσαν, καὶ βουλὴν ἐνυπάρχουσαν, καὶ Υἱὸν ὑπάρχοντα, πῶς ἐχ τοσούτων συγχείμενος, ἁπλοῦς ὀνομά“ ζεται; ἌΠΟΚΡΙΣΙΣ: Ὁ Θεὸς ὥσπερ ὅλος ἐστὶ. παντᾶχοῦ, καὶ ὅλος ἐν ἑχάστῳ, καὶ ὅλος ἐφ᾽ ἑαυτοῦ, χεὶ τούτου πίατιν μὲν ἔχομεν, οὕτως καὶ τὸ ἁτλοῦν αὖτοῦ ὅλον. Υἱός ἐστι, καὶ ὅλον υἱὸν ἔχον ἐστί᾽ καὶ ὅλον βουλή ἐστι, καὶ ὅλον βουλὴν ἔχον ἐστίν. Οὐ γάρ ἔστι κατὰ τὴν χτιατὴν φύσιν ὁ Θεὸς, ὥστε τὸ εἶναι αὐτὸν, καὶ τὸ ἔχειν, νοηθῇ ἐν συνθέσει, ὥσπερ. -ἀλλ᾽ ὥσπερ τὴν φύσιν ὧν,, οὕτως καὶ τὸ … θεσιν. ### English translation (Claude) [Question.] If God has an existing hypostasis, and an indwelling will, and an existing Son, how is he, composed of so many things, named simple? Answer. Just as God is whole everywhere, and whole in each thing, and whole by himself, and we have faith in this, so also his simplicity is whole. He is wholly Son and wholly has a Son; he is wholly will and wholly has will. For God is not according to created nature, so that his being and his having should be understood as composition, as … ; but as being by nature, so also … composition. ### Translation notes - The answer breaks off in a garbled passage; lost words are marked “…”. Migne's note on a variant reading (“being by nature”), with Latin, is removed by a logged correction. ### Citation (SBL) Ps.-Justin, Quaest. orth. 144 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/129/#p-144). ## Questions and Answers to the Orthodox 145–146 - URL: https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/145/#p-145 - Source: PG 6:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blood is forbidden so that men may not be like beasts that lap up blood; and the Theban story of Menoeceus' self-sacrifice does not prove that pagan oracles have power, since the one God decides the outcome of wars, as with the Assyrian, the rod and saw of his anger, and the pagan tales of Tiresias and the Fates refute themselves. ### Greek text Εἰ δι᾽ ὧν ἡ σὰῤξ, διὰ τούτων καὶ τὸ αἷμα συνίσταται, διὰ τί τὴν μὲν βρῶσιν τῆς τῶν ζώων σαρχὸς ὁ Θεὸς ἐπιτρέπει, τὴν δὲ ἐν τῷ αἴματι ἀπαγορεύει μετάληψιν; Πλὴν χρέας, λέγων, ἐν αἵματι οὐ φάγεσθε. ἌΠΟΚΡΙΣΙΣ. Ἵνα καὶ ἐν τούτῳ χωρίσῃ ἡμᾶς ὁ θεὸς τῆς τῶν θηρίων ὁμοιότητος, τῶν σὺν τῇ βρώσει τῆς σαρχὅς λαπτόντων καὶ τὸ αἶμα, ὧν τὰς σάρχας ἐσθίουσιν. ἘΡΏΤΗΣΙΣ Μ΄. Εἰ ὁ Θεὸς ἐπὶ τῶν ἀληθῆ τὴν ἔχθασιν ἐσχηχότων, καὶ διὰ τῶν παρ᾽ Ἕλλησι μάντεων τὸ μέλλον ἔσεσθαι προεμήνυσεν, ὁπηνίχα Ἕλληνες πρὸς Ἕλληνας διεμάχοντο, πολλάχις χατὰ χρησμὸν. πράξαντέςτι, ὧν ἡ θεία Γραφὴ τὴν πρᾶξιν ἀπηγόρευσε, τῶν ἐν τῇ δευτέρᾳ πεύσει χειμένων δεινῶν ἀπηλλάγησαν; οἷον ἐπὶ μὲν πολέμου, ὡς ὅταν οἱ ἑπτὰ ἐπὶ θέδαις ἄρδην μὲν καταστρέφειν τὴν προῤῥηθεῖσαν πόλιν ἔμελλον " μαντευσαμένου δὲ Τειρεσίου, ὁ Μεγοιχεὺς χατὰ τὸ δοχοῦν τῇ μαντείᾳ, ἑαυτὸν ἑτοίμως χατέσφαξε, καὶ οὕτως χατὰ τὴν πρόῤῥησιν τῆς μαντὰς, ἡ μὲν πόλις διεσώθη, οἱ" δὲ πολέμιοι ὑπὸ τῶν ἐν τῇ πόλει ἀνῃρέθησαν " καὶ τοῦτο μὲν περὶ τῶν ἐν πολέμοις τροπαίων ἕν ἐχ πολλῶν ἡμῖν εἴρηται. ἌΠΟΚΡΙΣΙΣ: Ὁ ποιῶν τὴν λύσιν τῶν ζητουμένων, πρῶτον ὀφείλει θεῖναι τὰ ὁμολογήματα, εἶτα ἐξ αὑτῶν ποιήσασθαι τῶν ζητουμένων τὴν λύσιν. Ἔστι ἃ τῶν ὁμολογου μένων τὸ ἕνα εἶναι Θεὸν δημιουργόν … λουσιν αἱ θεζαι τῶν Χριστιανῶν Γραφαὶ λόγοις θείαις δινάμεσι μεμαρτυρημένοις " παρ᾽ οὗ ἐστι τῶν μελλόντων ἦ τε πρόῤῥησις καὶ ἡ ἔχθασις. Ἐχδάλλουσι δὲ αἱ Γραφαὶ αἱ τοῦτον χαταγγέλλουσαι τοὺς τῶν Ἑλλήνων τῶγ" καὶ, Αὐτοὶ οὐχ εἰσὶ θεοί. Ὧν δὲ οὐχ εἰσὶν οἱ θεοὶ θεοὶ, τούτων οὐδὲ οἱ μάντεις εἰσὶν ἀληθείας προφῆται, οὐδ᾽ ἡ αὐτῶν πρόῤῥησις ἀναπόδραστόν τε καὶ ἀληθῆ ἔχει τὴν ἔχδασιν. Ὥσπερ γάρ εἰσι μακρὰν τῆς ἀληδινῆς θεότητος, οὕτως καὶ τῆς τῶν μελλόντων προγνώσεως. Ὅτι δὲ καὶ ἐν τῇ μάχῃ τῶν Ἑλλήνων πρὸς Ἕλληνας, τῶν πολυτρόπως, μάλιστα ἐν τοῖς πολέἕοις, ταῖς μαντείαις χρησαμένων, ὁ τῶν Χριστιανῶν. θεὺς τὴν ἰδίαν ἔστησε βούλησιν, μαρτυρεξ μὲν ἡ μάχη ᾿Αλεξάνδρου καὶ Δαρείου "- τοῦ μὲν χρατύνας τὰς ἴν μαντείας, τοῦ δὲ χαταργήσας - μαρτυρεῖ δὲ καὶ τοῦ ᾿Ασσυρίου ἡ μάχη ἣν εἶχε πρὸς τὰ ἄλλα πολλὰ καὶ ἰσχυρὰ ἔθνη, ἣν ὁ Θεὸς ῥάδδον τῆς ὀργῆς: καὶ πρίονα. ἐχάλεσε, ποτὲ μὲν λέγων " ᾿Ιδοὺ ὁ ᾿Ασσύριος, ῥάδδος ἐστὶ τῆς ὀργῆς μου - ἐπὶ ἔθνος ἁμαρτωλὸν ἀποστελῶ αὐτόν" ποτὲ δὲ λέγων περὶ αὐτοῦ" Ἀὴ ὑψωθήσεται πρίων ἄνεν τοῦ δάχοντος αὐτόν; τοὺς πολεμίους, σώζεσθαι δὲ τὴν πόλιν, μὴ ἔχ τοῦ σης, ἀλλ᾽ ἐχ τῆς τοῦ Δεσπότου τοῦ ἀληθινοῦ Θεοῦ πρόδηλός ἐστιν. Α Καίτοι... ὁ ᾿Ασσύριος ὅτι χατὰ τὰς ἐπιτυχα, τῶν χρησμολογημένων οὗς εἴληφε παρὰ τῶι θεῶν αὑτοῦ διὰ τῶν μάντεων, πρίζει καὶ τὰ ἐλεεινὰ ἔθνη τὰ ὁμοίως αὐτῷ, τῇ πεποιθήσει τῶν χρησμῶν συμθεθληχότα αὑτῷ εἰς πόλεμον, καὶ ὁτο τετυχηχότα τῆς διὰ χρησμῶν ἐλπίδος, τοῦ Θεοῦ συγχωρήσαντος, ἐπιτυχεῖν μὲν τῶν χρησμῶν τὸ, ᾿Ασσύριον, ἀποτυχεῖν δὲ τὰ ἔθνη. Περὶ ὧν ὁ μὲν Θεὸς διὰ τοῦ προφήτου Ἡσαῖου φησὶν ὁ Θεός ἀνῆχα τὴν χεῖρά μον, καὶ ἐξηράνθησαν. Ὃ δὲ Ἂ-σύριός φησι, Μὴ ἐῤῥύσαντο οἱ θεοὶ τῶν ἐθνῶτ τὴν γὴν αὐτῶν ἐκ τῶν χειρῶν μου, ὅτι ῥύςεται Κύριος τὴν ᾿Ιερουσαλὴμ ἐκ τῆς χειρός μου; Κατὰ δὲ τοὺς χρησμοὺς οὖς ἐδέξατο ὃ ᾿Ασσύριος το. ρὰ τῶν μάντεων, τοιαύτας ἐφθέγξατο φωνὰς καὶ κατὰ τῶν ἐθνῶν καὶ χατὰ τῆς Ἱερουσαλήμ. Καὶ τῶ Θεοῦ συγχωρήσαντος, ἐπέτυχεν ὁ ᾿Ασσύριος τῶν. χρησμῶν χατὰ τῶν’ ἐθνῶν - κατὰ δὲ τῖις Ἵερουπαλὴμ ἀπέτυχε τῶν χρησμῶν, τοῦ θεοῦ μὴ συγχωρίσαντος. Πῶς οὖν ἀπέτυχον. τῆς μαντείας οἱ ἐττὶ ἐπὶ Θέδαις τοῦ ἄρδην ἀπολέσαι τὴν πόλιν; Ἑ γὰρ ἀποτυχία τῆς μαντείας ἔλεγχος γίνεται τῆς ἀσθενείας τοῦ θεοῦ τοῦ διὰ τῆς μαντείας προμτνν σαντος τὰ ἀνέχθατα. Καὶ εἰ χατὰ τὴν ἀψευδῆ τὸ Σωτῆρος φωνὴν, χωρὶς Θεοῦ στρουθίον οὗ “πεσεῖτα: ἐπὶ τῆς γῆς “πολὺ μᾶλλον ἔθνος ὅλον ἧ “ πόλις ὅλγ. οὐχ ἂν ἀπόλοιτο μὴ τοῦ Θεοῦ συγχωρήσαντος. Ὃπ δὲ πᾶν ἔθνος Ἑλληνιχὸν ὑπὸ ἔθνους Ἕλληνιχοῦ ἀπολλύμενον ὑπὸ ῥάθδου καὶ πρίονος τῆς ὀργῆς τοῦ Θεοῦ ἀπόλλυτα!, φανερὸν χαθέστηγεν ἐξ τῶν περὶ τοῦ ᾿Ασσυρίου εἰρημένων. Ἔτι δὲ εἰ τὰ παρὰ λήνων περὶ τοῦ μάντεως Τειρεσίου εἰρη, μένα πα. τἀπασίν ἔστι καταγέλαστα, πῶς ἐνδέχεται τὰ δι᾽ αὖτοῦ λεχθέντα εἶναι ἀληθῆ; Φασὶ γὰρ περὶ αὐτοῦ, ἄνδρα καὶ γυναῖχα γεγόνεναι αὐτὸν, καὶ ἀμφοτέρων ἔχειν τὰς πλάσεις, καὶ πολλὰς μάχας τῶν θεῶν διαλύσαντος, διὰ ταύτην τὴν αἰτίαν ἣ μὲν Ἥρα, χολωθεῖσα. αὐτῷ, ἐπήρωσεν αὐτόν ὁ δὲ Ζεὺς εἰς παραμυθίαν τῆς πηρώσεως αὐτοῦ, ἐχαρίσατο αὑτῷ τὴν μαντιχήν. ᾿Αλλ᾽ εἰ ἀλλότρια πίστεως ὑπάρχει τὰ περὶ αὐτοῦ μυθευόμενα, πῶς ἐνδέχεται ἀληθῆ εἷς ναι τὰ ὑπ᾽ αὐτοῦ μυθενόμενα; “Ἔτι δὲ εἰ, καθώς φασιν Ἕλληνες, τὰ ὑπὸ τῶν Μοιρῶν ἐπιχλωθόμενα, ἀδύνατόν ἐστιν ἀναχλωθῆναι, πῶς οὐκ εἰσὲν Ὁ λεῖς αἕ μαντεῖαι τοῖς αὐταῖς χρωμένοις, τῶν Μοιρῶν ἐπὶ τὸ ἀναπόδραστον τέλος ἀναγκαίως ἀγουσῶν τὰ ὑπ᾽ αὐτῶν ἐπικλωθόμενα; ᾿Αλλ᾽ εἰ ταῦτα οὕτως ἔχει, πῶς οὐχ εἰσὶ ψευδεῖς αἴ τε Μοῖραι καὶ αἱ μαντεῖαι, ὑπ᾽ ἀλλήλων ἀναιρούμεναι; Πῶς δὲ οὐχ ἔατιν ὁ Μενοιχεὺς, μάτην χατασφάξας ἑαυτὸν χατὰ τὸ δοχοῦν τῇ μαντείᾳ, τῆς αἰτίας τοῦ ἀναιρεῖσθαι μὲν δαίμονος ταῦ διὰ μάντεως χρηματίσαντος συγχωρήσεως; ### English translation (Claude) [Question.] If flesh and blood are composed of the same things, why does God permit the eating of the flesh of animals but forbid the partaking of what is in the blood? “Only flesh with blood,” he says, “you shall not eat.” Answer. So that in this too God might separate us from likeness to the wild beasts, which with the eating of the flesh lap up also the blood of those whose flesh they eat. [146] Question. If God, in matters that had a true outcome, foretold what was going to be even through the seers among the Greeks, when Greeks fought against Greeks; [and if] they, often doing according to an oracle things whose doing the divine Scripture forbade, were delivered from the dreadful things set out in the second inquiry: for instance in war, as when the Seven against Thebes were going to overturn the aforesaid city utterly, but when Tiresias prophesied, Menoeceus readily slew himself as the oracle had decided, and so, according to the prediction of the oracle, the city was saved and the enemies were destroyed by those in the city — and this is one example out of many that we have given concerning trophies in wars? Answer. He who gives the solution of questions ought first to set down the things agreed, and then from them make the solution of what is sought. Among the things agreed is that there is one God, the Creator, … whom the divine Scriptures of the Christians [proclaim], attested by divine words and powers; from whom is both the prediction of things to come and the outcome. And the Scriptures that proclaim him drive out the [gods] of the Greeks: … and, “They are not gods.” But those whose gods are not gods, their seers are not prophets of truth either, nor does their prediction have an inescapable and true outcome. For as they are far from the true Godhead, so also from the foreknowledge of things to come. That in the battle of Greeks against Greeks, who used oracles in many ways, especially in wars, the God of the Christians established his own will, the battle of Alexander and Darius bears witness, in which he confirmed the oracles of the one and made void those of the other; and the battle of the Assyrian bears witness too, which he had with the many other strong nations, whom God called the rod of his anger and a saw, at one time saying, “Behold, the Assyrian is the rod of my anger; I will send him against a sinful nation”; at another saying of him, “Shall the saw be lifted up without the one who draws it?” … the enemies, and the city was saved, not from the … but from the [will] of the Master, the true God, is plain. And yet … the Assyrian, according to the successes of the oracles he received from his gods through the seers, saws even the pitiable nations who likewise, trusting in oracles, joined battle with him; and … having obtained the hope given by the oracles, God permitted the Assyrian to succeed in his oracles, and the nations to fail. Concerning them God says through the prophet Isaiah, “I let go my hand, and they were dried up”; and the Assyrian says, “Have the gods of the nations delivered their land out of my hands, that the Lord should deliver Jerusalem out of my hand?” According to the oracles the Assyrian received from the seers, he uttered such words both against the nations and against Jerusalem. And with God's permission the Assyrian succeeded in his oracles against the nations; but against Jerusalem he failed in his oracles, since God did not permit it. How then did the Seven against Thebes fail of the oracle to destroy the city utterly? For the failure of an oracle becomes a proof of the weakness of the god who through the oracle foretold what did not come about. And if, according to the Savior's word that does not lie, not a sparrow will fall to the ground without God, much more would a whole nation or a whole city not perish without God's permission. That every Greek nation destroyed by a Greek nation is destroyed by the rod and saw of God's anger is made plain from what was said about the Assyrian. Further, if what is said among the Greeks about the seer Tiresias is wholly laughable, how can what was said through him be true? For they say of him that he became man and woman and had the forms of both, and that because he settled many quarrels of the gods, Hera in anger blinded him, and Zeus, to console him for his blindness, granted him the art of prophecy. But if the tales about him are foreign to belief, how can the tales told by him be true? Further, if, as the Greeks say, what is spun by the Fates cannot be unspun, how are the oracles not destructive to those who use them, since the Fates necessarily lead what they spin to an inescapable end? But if this is so, how are not both the Fates and the oracles false, destroying each other? And how did Menoeceus not slay himself in vain, as the oracle had decided, [when] the cause of [the enemies'] destruction [was not the oracle but the] permission [of God, not of] the demon who gave the oracle through the seer? ### Scripture references - Gen 9:4: quotation, high confidence - Jer 2:11: allusion, medium confidence - Isa 37:19: allusion, medium confidence - Isa 10:5–6: quotation, high confidence - Isa 10:15: quotation, high confidence - Isa 37:27: allusion, low confidence - Isa 36:18–20: quotation, high confidence - Matt 10:29: allusion, high confidence ### Extrabiblical texts - Euripides, Phoen. (Euripides (plays and fragments)): allusion, high confidence ### Translation notes - The ref holds two questions; the second is numbered Μ΄ (40) in the scan, for ΡΜϚ΄ (146) of Migne's numbering. The story of Menoeceus is that of Euripides, Phoenician Women. The last sentence is garbled; supplied words are in brackets. Migne's Latin and column letters are removed by logged corrections; lost words are marked “…”. - This ref holds questions 145–146. ### Citation (SBL) Ps.-Justin, Quaest. orth. 145 (PG 6:455; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/ps-justin-quaestiones-orthodoxos/145/#p-145).