The library · Edition and sources
Justin Martyr: Dialogue with Trypho
ANF historical edition · Edition commentary
Translator and historical edition notes (part 4)
See note on chap. xcviii.
Ibid .
This demonstration is not given. [It could not be . The woman was herself frightened by the direct interposition of God. 1 Sam. xxviii. 12, 13 .]
Sylburg proposed δικαίους γίνεσθαι for δἰ οὔς γίν , “to strive earnestly to become righteous, and at death to pray.”
Luke xxiii. 46 .
Matt. v. 20 .
Num. xxiv. 17 .
[Or, “Dayspring.”] Zech. vi. 12 (according to LXX.).
Matt. xii. 38 f.
In the LXX. only three days are recorded, though in the Hebrew and other versions forty . The parenthetic clause is probably the work of a transcriber.
Read κικυῶνα for σικυῶνα .
Jon. iv. 10 f.
Chap. xvii.
Read μαθόντα for παθόντα .
Literally, “people shall place a river in it.”
Mic. iv. 1 ff.
2 Thess. ii. 3 ; and see chap. xxxii.
Ps. cxxviii. 3 .
Isa. lvii. 1 .
Isa. liii. 7 .
Isa. xxvii. 1 .
Matt. xxiii. 27, 23, 24 . [Note the examples he gives of the rabbinical expositions. He consents to their principle, but gives nobler analogies.]
According to the LXX., Σάρα was altered to Σάῤῥα , and Ἄβραμ to Ἀβραάμ .
Or, “resurrection of the saints.”
Justin seems to mean that the renewal of heaven and earth dates from the incarnation of Christ. [St. Matt. xix. 28 .]
Isa. liii. 7 .
Isa. lxv. 2 .
Isa. liii. 1 .
Ps. viii. 3 .
Literally, “the operation of His words.” Editors have changed τῶν λόγων into τὸν λόγον or τοῦ λόγου : but there is no need of change.
Jer. ii. 13 .
Omitted by Justin in this place.
Zech. ii. 10–13 , Zech. iii. 1, 2 .
The reading suggested by Maranus, εἰ μὲν ἦν .
[Noteworthy as to prophetic vision.]
Maranus changed ἀποσπᾷ into ἀποσπᾶν , an emendation adopted in our translation. Otto retains the reading of the ms. “out of which Jesus the Son of God again snatches us. He promised that He would clothe us with,” etc.
Justin either confuses Joshua son of Josedech with Hosea the prophet, or he refers to the Jewish tradition that “filthy garments” signified either an illicit marriage, or sins of the people, or the squalor of captivity.
[ Isa. lxvi. 21 ; Rom. xv. 15, 16, 17 ( Greek ); 1 Pet. ii. 9 .]
Mal. i. 10–12 .
Or, “God of God.”
[Note this testimony to the catholicity of the Church in the second century. And see Kaye (compare with Gibbon), cap. vi. 112.]
εἶτα δὲ for εἰδότες .
Ps. cx. 4 .
Isa. liii. 8 .
2 Sam. vii. 14 f.
Ezek. xliv. 3 .
The mss. read “them.” Otto has changed it to “Him.”
Isa. lii. 15 , Isa. liii. 1 .
[Let this apology be noted.]
Literally, “in the time of Moses.”
Deut. xxxii. 16–23 .
Zech. ii. 11 .
See chap. cx.
Isa. lxii. 12 .
Isa. lxv. 1 .
Gen. xxvi. 4 .
Gen. xxviii. 14 .
Gen. xlix. 10 .
[Note this important point. He forbears to cite the New Testament.]
Matt. viii. 11 f.
The Apology , i. chap. xxvi.; ii. chap. xv.
Ps. lxxii. 17 .
So Justin concludes from Deut. iv. 19 ; comp. chap. lv. [The explanation is not very difficult (see Rom. i. 28 ), but the language of Justin is unguarded.]
Zech. vi. 12 .
Zech. xii. 12 .
Isa. xlix. 6 .
Γηόρα or Γειόρα . Found in LXX., Ex. xii. 19 and Isa. xiv. 1 .
Matt. xxiii. 15 .
Isa. xlii. 16 , Isa. xliii. 10 .
Isa. xlii. 6 .
Isa. xlix. 8 .
Ps. ii. 7 f.
Isa. xiv. 1 .
Literally, “a native of the land.”
Deut. xxxii. 20 ; Isa. xlii. 19 f.
Isa. xxix. 14 .
Jer. xxxi. 27 .
Isa. xix. 24 f.
Ezek. xxxvi. 12 .
[I cannot forbear to note this “Americanism” in the text.]
LXX. ἀναλάμψει , as above. The reading of the text is ἀναληψει .
Isa. xlii. 1–4 .
Ps. lxxxii.
In the text there is certainly no distinction given. But if we read ὡς ἄνθρωπος ( כְּאָדָם ), “as a man,” in the first quotation we shall be able to follow Justin’s argument.
The reading here is ἐπίσταμαι αὐτός , which is generally abandoned for ἀπατᾶν ἑαυτούς .
Matt. xiii. 3 .
[On Justin’s Hebrew, see Kaye, p. 19.]
Matt. iv. 10 .
[By Isaiah. “Counsellor” in English version.]
Ex. vi. 2 ff.
Gen. xxxii. 24, 30 .
Gen. xviii. 2 .
Gen. xviii. 13 f.
Gen. xviii. 16 .
Gen. xviii. 17 .
Num. xi. 23 .
Deut. xxxi. 2 f.
ὅταυ πον instead of ὅταν μου .
Gen. xviii. 22 .
Ex. vi. 29 .
Gen. xi. 5 .
Gen. vii. 16 .
Gen. xix. 24 .
Ps. xxiv. 7 .
Ps. cx. 1 .
Gen. iii. 22 .
Prov. viii. 22 ff.
Deut. xxxii. 43 .
Isa. lxvi. 24 .
The reading is, “and calls them by the same name.” But the whole argument shows that the Jews and Gentiles are distinguished by name. [But that Gentiles are also called (Israel) by the same name is the point here.]
Deut. xxxii. 7 ff.
[Another Americanism. Greek , θεάσασθαι .]
The anacoluthon is in the original.
See 1 Sam. v.
Or, “by the power of the name.” [ 1 Sam. vi. 14 . Joshua in English version.]
Isa. iii. 9–15 .
Literally, “provoked.”
Literally, “turned away.”
Isa. v. 18–25 .
Isa. xliii. 15 .
Isa. xlii. 1–4 .
Isa. lxv. 9–12 .
Isa. ii. 5 f.
Isa. lxv. 8 f.
Isa. iii. 9 .
Zech. ii. 8 .
[Justin’s varied quotations of the same text seem to have been of purpose. But consult Kaye’s most useful note as to the text of the LXX., in answer to objections of Wetstein, p. 20. ff.]
Isa. iii. 9 .
Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.]
[But Justin goes on to show that it was prophetic foresight only: the curse cleaves only to wicked descendants, the authors of idolatry. It was removed by Christ. St. Matt. xv. 22–28 .]
Gen. ix. 24–27 .
Jer. ii. 13 .
Isa. xxix. 13 .
Isa. i. 9 .
Ezek. xiv. 18, 20 .
Ezek. xviii. 20 .
Literally, “limbs.”
Isa. lxvi. 24 .
Matt. viii. 11 f.
Chap. lxxxviii, cii.
Ps. xxxii. 2 .
The last sentence is very dubious. For παντὶ ἀνθρώπινον νοῦν read παντὶ ἀνθρώπῳ τὸν νοῦν . For ποιήσητε read πιστεύσητε . And lastly, for τὸ ἡμῶν read τὸν ᾽Ιησοῦν . [But there is no doubt about the touching beauty of this close; and truly Trypho seems “not far from the kingdom of God.” Note the marvellous knowledge of the Old Testament Scriptures, which Justin had acquired, and which he could use in conversation. His quotations from the Psalms, memoriter , are more accurate than others. See Kaye, p. 141.]