Justin Martyr: Dialogue with Trypho

from Tatian, Athenagorus, and Theoph. Antioch. , cap. ix. p. 153.]

Or, “profess.”

Or, “even if we.”

It is not known where this passage comes from.

Jer. xi. 19 .

This is wanting in our Scriptures: it is cited by Iren., iii. 20, under the name of Isaiah, and in iv. 22 under that of Jeremiah.— Maranus .

These words were not taken away by the Jews, but added by some Christian.— Otto . [A statement not proved.]

It is strange that “from the wood” is not added; but the audacity of the copyists in such matters is well known.— Maranus .

Many think, “you.”

In text, “you.” Maranus suggests, as far better, “we.”

Something is here wanting; the suggested reading of Maranus has been adopted. [As to omissions between this chapter and the next, critics are not agreed. The Benedictine editors see no proofs of them.]

Deut. xxxi. 16–18 .

Literally, “for food.”

The first conference seems to have ended hereabout. [It occupied two days. But the student must consult the learned note of Kaye ( Justin Martyr , p. 20. Rivingtons, London. 1853).]

Ex. xxiii. 20, 21 .

[ Num. xiii. 16 .]

Isa. vi. 8 .

Or, “so many.”

[ Isa. ix. 6 , according to LXX.]

Not in all edd.

Matt. viii. 11 .

Matt. vii. 22 .

Matt. xxv. 41 .

Luke x. 19 . [“And on scolopendras ” (i.e. centipedes ) not in the original.]

Luke ix. 22 .

Justin puts “sun and moon” instead of “Lucifer.” [ Ps. cx. 3 , Sept, compounded with Prov. viii. 27 .] Maranus says, David did predict, not that Christ would be born of Mary before sun and moon, but that it would happen before sun and moon that He would be born of a virgin.

Ezek. xvi. 3 .

Mic. v. 2 .

Text has, by “them;” but Maranus says the artifice lay in the priest’s compelling the initiated to say that Mithras himself was the initiator in the cave.

Jer. xxxi. 15 .

Literally, “spoiled.”

Justin thinks the “spoils of Samaria” denote spoils of Satan; Tertull. thinks that they are spoils of Christ.

Literally, “add.”

Isa. xxix. 13, 14 .

LXX. “who walk,” πορευόμενοι for πονηρευόμενοι .

In E. V. “Zoan.”

Isa. xxx. 1–5 .

ἐκδεξάμενος ; in chap. cxv. inf. it is ἐκλεξάμενος .

Zech. iii. 1 .

Job i. 6 .

Maranus suggests the insertion of ἐποίησαν or ἐπείρασαν before ἐξισοῦσθαι .

Ps. xcvi. 5 .

Justin made no previous allusion to this point, so far as we know from the writing preserved.

Or, “so as to believe thoroughly that such will take place” (after “opinion”).

[A hint of the origin of this work. See Kaye’s Note, p. 18].

i.e., resurrection.

Maranus says, Hieron. thinks the Genistæ were so called because they were sprung from Abraham ( γένος ) the Meristæ so called because they separated the Scriptures. Josephus bears testimony to the fact that the sects of the Jews differed in regard to fate and providence; the Pharisees submitting all things indeed to God, with the exception of human will; the Essenes making no exceptions, and submitting all to God. I believe therefore that the Genistæ were so called because they believed the world to be in general governed by God; the Meristæ , because they believed that a fate or providence belonged to each man.

Otto says, the author and chief of this sect of Galilæans was Judas Galilæus, who, after the exile of king Archelaus, when the Romans wished to raise a tax in Judæa, excited his countrymen to the retaining of their former liberty.—The Hellenists , or rather Hellenæans . No one mentions this sect but Justin; perhaps Herodians or Hillelæans (from R. Hillel).

We have translated the text of Justin as it stands. Commentators make the sense, “and that there will be a thousand years in Jerusalem,” or “that the saints will live a thousand years in Jerusalem.”

Literally, “time.”

Literally, “the son of an hundred years.”

Literally, “the son of an hundred years.”

Or, as in margin of A. V., “they shall make the works of their toil continue long,” so reading παλαιώσουσιν for πλεονάσουσιν : thus also LXX.

Isa. lxv. 17 to end.

These words are not found in the mss.

Ps. xc. 4 ; 2 Pet. iii. 8 .

Literally, “make.” [A very noteworthy passage, as a primitive exposition of Rev. xx. 4–5 . See Kaye, chap. v.]

Luke xx. 35 f.

Ezek. iii. 17, 18, 19 .

Isa. i. 23 .

ἐπί , but afterwards εἰς . Maranus thinks that ἐπί is the insertion of some copyist.

Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

This last clause is thought to be an interpolation.

Or, “why was it.”

Ps. xxiv. 7 .

Chap. lxxvi.

κατάδεσμοι , by some thought to be verses by which evil spirits, once expelled, were kept from returning. Plato ( Rep. ) speaks of incantations by which demons were summoned to the help of those who practised such rites; but Justin refers to them only as being expelled. Others regard them as drugs.

Ps. cxlviii. 1, 2 . [Kaye’s citations (chap. ix. p. 181) from Tatian, concerning angels and demons, are valuable aids to the understanding of Justin in his frequent references to this subject.]

In both mss . “people.”

Isa. lxvi. 5–11 .

[Myrrh. Christ the (Anointed) Rock is also referred to by Jacob ( Gen. xlix. 24 ).]

In chap. lxiii. probably, where the same Psalm is quoted.

Ps. xlv. 7 .

Ps. i. 3 .

The Red Sea, not the Jordan. [ Ex. xv. 27 .]

Literally, “a tree.”

Isa. xi. 1 ff.

He, that is, the Spirit. The following “He” is Christ.

Or, “wrought out amongst His people.” So Otto.

Literally, “He said accordingly.” Ps. lxviii. 18 .

Joel ii. 28 f.

[The Shechinah probably attended the descent of the Holy Spirit, and what follows in the note seems a gratuitous explanation. The Ebionite corruption of a truth need not be resorted to. See chap. cxxviii: The fire in the bush.] Justin learned this either from tradition or from apocryphal books. Mention is made of a fire both in the Ebionite Gospel and in another publication called Pauli prædicatio , the readers and users of which denied that the rite of baptism had been duly performed, unless quam mox in aquam descenderunt, statim super aquam ignis appareat .

Literally, “sat.”

Isa. i. 27 .

Ps. ii. 7 .

The repetition seems quite superfluous.

[This intense abhorrence of the cross made it worth while to show that these similitudes existed under the law. They were ad hominem appeals, and suited to Jewish modes of thought.]

There is a variety of reading here: either ἀβύσσου πηγῶν κάτωθεν καθαρῶν : or, ἀβύσσου πηγῶν κάτωθεν, καὶ καθ’ ὥραν γεννημάτων, κ.τ.λ. , which we prefer.

The translation in the text is a rendering of the Septuagint. The mss. of Justin read: “Being glorified as the first-born among his brethren.”

Deut. xxxiii. 13–17 .

[A clumsy exposition of St. John iii. 14 .]

Or, “ashes,” σποδῶν for σπονδῶν .

We have adopted the parenthesis inserted by Maranus. Langus would insert before it, τί ἕξετε ἀποκρίνασθαι ; “What will you have to answer?”

Gen. xv. 6 .

We have supplied this phrase twice above.

Literally, salvation along with Christ, that is, salvation by the aid of Christ.

ἀνδρομανία is read in mss. for ἀνδροφονία .

Matt. xxii. 37 .

[ Gal. iii. 13 .]

Deut. xxvii. 26 .

Deut. xxi. 23 .

We read ἐπισταμένων for ἐπιστάμενον . Otherwise to be translated: “God foretold that which you did not know,” etc.

λεγομένων for γενομένων .

Luke vi. 35 .

Ps. iii. 4, 5 .

Isa. lxv. 2 ; comp. also Rom. x. 21 .

Isa. liii. 9 .

That is, Ps. xxii. 16–18 .

Probably should be “Thy.”

[Jewish computation of the evening as part of the succeeding day.]

Matt. xxvi. 39 .

Ibid .

Matt. xi. 27 .

Matt. xvi. 21 .

[Note this testimony to Mary’s descent from David.]

The text is, αὐτὸν τὸν ᾽Αβραὰμ πατέρα . Thirlby proposed αὐτὸν τὸυ ᾽Αδὰμ : Maranus changed this into αὐτοῦ τὸν ᾽Αδὰμ πατέρα .

It is not easy, says Maranus, to say in what Scripture Christ is so called. [Clearly he refers to the Dayspring (St. Luke i. 78 ) as the LXX. render many texts of the O.T. See Zech. iii. 8 .] Perhaps Justin had in his mind the passage, “This the day which the Lord hath made” ( Ps. cxviii. 24 ). Clem. Alex. teaches that Christ is here referred to.

Luke i. 35 . See Meyer in loc .

Luke i. 38 .

Luke xviii. 18 f.

The text is corrupt, and the meaning doubtful. Otto translates: naribus inter se certantes .

Gen. iii. 15 .

Gen. xi. 6 .

Isa. l. 4 .

Not found in mss.

καὶ τῶν διδασκάλων , adopted instead of κατὰ τὴν διδασκαλίαν , “according to their instructions.”

ἀπὸ τοῦ ὄρους . Justin seems to have supposed that the Jews came on Christ from some point of the hill while He was in the valley below. ᾽Επὶ τοῦ ὄρους and ἐπὶ τὸ ὄρος have been suggested.

Hos. x. 6 .

Ps. ii. 7 ; Matt. iii. 17 .

Matt. iv. 9, 10 .

Literally, “said.”

Maranus says it is hardly to be doubted that Justin read, “I am poured out like water,” etc.

Luke xxii. 44, 42 .

[Breast, rather. The ( κοίλη ) cavity of the nobler viscera .]

Justin refers to the opinion of the Docetes, that Christ suffered in appearance merely, and not in reality.