S. Justinus philosophus et martyr, Dialogus cum Tryphone Judaeo (Πρὸς Τρύφωνα Ἰουδαῖον διάλογος)

(47) ‹anchor: τοῖς τοῦ ξύστου› · call in col 471 (call printed only in the Greek, col 472; the Latin here stands in col 471)

Ξύστου. Hic xystus, si fides Eusebio (Hist. eccl. IV, 18), Ephesi erat. Eodem in loco Apollonium disputare solitum esse Philostratus scribit IV, 3, et VIII, 26, referente Thirlbio. OTTO.

Ξύστου ("of the xystus"). This xystus, if Eusebius is to be believed (Ecclesiastical History IV, 18), was at Ephesus. Philostratus writes (IV, 3, and VIII, 26) that Apollonius was accustomed to dispute in this same place, as Thirlby reports. OTTO.

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Τόδε τὸ σχῆμα. De Justino Euseb. Hist. eccl. IV, c. 11: Ἰουστῖνος ἐν φιλοσόφου σχήματι πρεσβεύων τὸν θεῖον λόγον. Hieron. De viris ill., c. 23: « Justinus philosophus, habitu quoque philosophi incedens »; et Phot. Bibl. cod. 125: Φιλοσοφῶν καὶ τοῖς λόγοις καὶ τῷ βίῳ καὶ τῷ σχήματι. OTTO.

Τόδε τὸ σχῆμα ("this garb"). On Justin, Eusebius, Ecclesiastical History IV, ch. 11: "Justin, in the garb of a philosopher, championing the divine word." Jerome, On Illustrious Men, ch. 23: "Justin the philosopher, who also went about in the dress of a philosopher"; and Photius, Bibliotheca, codex 125: "A philosopher in his words, his life and his garb." OTTO.

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Εἴ τι ὄφελος. Illud et idem hoc loco valet ac dando operam, sive tentando, ut aliqua utilitas ad ipsum vel ad me redeat.

Εἴ τι ὄφελος ("if there be any profit"). Here this means the same as "by taking pains", or "by trying", so that some profit may come back to him or to me.

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Τίς δὲ σὺ ἐσσι. Ex Homero Iliad. ζ, v. 123: Τίς δὲ σύ ἐσσι, φέριστε, καταθνητῶν ἀνθρώπων; Halloix. Not. in vit. Just. cap. 6.

Τίς δὲ σὺ ἐσσι ("but who are you?"). From Homer, Iliad VI, line 123: "But who are you, good sir, among mortal men?" Halloix, Notes on the Life of Justin, ch. 6.

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Τρύφων..... καλοῦμαι. Hunc Tryphonem Eusebius Judaeorum tunc temporis celeberrimum fuisse dicit lib. IV, cap. 18.

Τρύφων ..... καλοῦμαι ("I am called Trypho"). Eusebius says (book IV, ch. 18) that this Trypho was the most celebrated of the Jews of that time.

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Τὸν νῦν γενόμ. πόλεμον. Hoc est bellum a Bar-Cochbar excitatum. OTTO.

Τὸν νῦν γενόμ[ενον] πόλεμον ("the war lately waged"). That is, the war stirred up by Bar-Cochba. OTTO.

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(53) ‹anchor: ποιοῦνται λόγον› · call in col 474

Τὸν ἅπαντα ποιοῦνται λόγον. Sic etiam reddi possent haec verba: « An non philosophi omnem de Deo disputationem instituunt? » Id est disputationibus suis complectuntur, quidquid de Deo fas est disserere? Sed interpretatio, quam secutus sum, confirmatur ex his verbis: Αἱ ζητήσεις γίνονται ἑκάστοτε. Justinus Cohort. n. 9, ait se antiquitatem Moysis demonstraturum μετὰ πάσης ἀξιοπίστου μαρτυρίας, id est nullo usurum testimonio, quod non gravissimum Graecis videri debeat.

Τὸν ἅπαντα ποιοῦνται λόγον ("make their whole discourse"). These words could also be rendered thus: "Do not the philosophers set up every disputation about God?" That is, do they not embrace in their disputations whatever it is lawful to discuss about God? But the interpretation I have followed is confirmed by these words: "the inquiries are made on every occasion." Justin, Exhortation, n. 9, says he will demonstrate the antiquity of Moses "with all trustworthy testimony", that is, that he will use no testimony that ought not to seem of the greatest weight to the Greeks.

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Ἀλλ' οἱ πλεῖστοι. Hoc loco Stoicos notat Justinus; nam Stoicus ille, quem primum philosophiae magistrum habuit, parvi pendebat cognitionem Dei, ut infra narrat Justinus. In eosdem stoicos quadrant optime quae sequuntur. Providentiam illi quidem admittebant, sed quae fato et necessitate contineretur, nec aliter homines ac res inanimas regeret. Hinc Tertullianus Praescript. cap. 7: « Marcionis Deus melior de tranquillitate, inquit, a Stoicis venerat. » Denique philosophi, de quibus hic loquitur Justinus, iisdem vicibus redeuntibus eosdem homines revicturos docebant, quod proprium fuit Porticus commentum. — Redarguit Justinus tum illius aevi philosophos (coll. Lucian. Icaromenipp. c. 9), tum Stoicos. Hi enim minime faciebant Dei cognitionem (c. 2, p. 218, 219, Theoph. ad Autolyc. c. 4); agnoscebant quidem Providentiam, ita tamen ut magna dii curent, parva negligant (Cic. De nat. deor., II, 66). OTTO.

Ἀλλ' οἱ πλεῖστοι ("but most"). Here Justin is censuring the Stoics; for the Stoic whom he had as his first master in philosophy made little of the knowledge of God, as Justin relates below. What follows fits these same Stoics very well. They did admit a providence, but one bound by fate and necessity, ruling men no otherwise than lifeless things. Hence Tertullian, Prescription, ch. 7: "Marcion's better God," he says, "had come from the Stoics, by way of his tranquillity." Lastly, the philosophers of whom Justin speaks here taught that, as the same cycles came round again, the same men would live again, which was a fiction peculiar to the Porch. — Justin refutes both the philosophers of that age (compare Lucian, Icaromenippus, ch. 9) and the Stoics. For these set very little store by the knowledge of God (ch. 2, pp. 218, 219; Theophilus, To Autolycus, ch. 4); they did acknowledge Providence, but in such a way that the gods care for great things and neglect small ones (Cicero, On the Nature of the Gods, II, 66). OTTO.

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Καὶ ἡμᾶς. Ita mss. codices, et editiones recentiores R. Stephano, apud quem legitur καὶ ὑμᾶς.

Καὶ ἡμᾶς ("us too"). So the manuscripts and the editions later than R. Estienne, in whom one reads καὶ ὑμᾶς ("you too").

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Τοῦ καθέκαστα. Mallet Sylburgius τῶν καθέκαστα vel τοῦ καθέκαστον. Haec in Peripateticos et Cyrenaicos dicta crediderim, qui preces rejiciebant. Vid. Strom. VII, p. 722, et II adv. Celsum, p. 68.

Τοῦ καθέκαστα ("of the particulars"). Sylburg would prefer τῶν καθέκαστα or τοῦ καθέκαστον. I should think these words were said against the Peripatetics and Cyrenaics, who rejected prayers. See Stromata VII, p. 722, and Against Celsus II, p. 68.

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Φοβουμένοις. In cod. Reg. et Clarom. φοβουμένους et ἐλπίζοντας ad marg. Sic etiam R. Stephanus ad calcem. Sed non necessaria emendatio; haec enim referuntur ad δοξάζουσι. Si Justinus semper sequeretur nitidum dicendi genus, valde mihi arrideret haec Perionii emendatio: Ἐλευθερία ἕπεται τοῖς δοξάζουσι ταῦτα, ποιεῖν τε ὅ τι βούλονται καὶ λέγειν.

Φοβουμένοις ("to those who fear"). In the Royal and Clermont manuscripts, φοβουμένους and ἐλπίζοντας in the margin. So also R. Estienne at the end of his volume. But the correction is not necessary, for these words refer to δοξάζουσι. If Justin always followed a polished style, Périon's correction would please me greatly: "Freedom follows those who hold these opinions, to do and to say whatever they wish."

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Καὶ σέ. Sic cod. Clarom. Editi habent ἐς ἔμπαλιν. Pro ἐπ' legendum videtur ἔτι, ut admonuit Sylburgius.

Καὶ σέ ("you too"). So the Clermont manuscript. The printed editions have ἐς ἔμπαλιν. For ἐπ' it seems one should read ἔτι, as Sylburg pointed out.

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Ἄλλοι δέ τινες. Nonnullos notat Platonicos de quibus loquitur infra num. 5.

Ἄλλοι δέ τινες ("but certain others"). He is censuring some Platonists, of whom he speaks below, n. 5.

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Θεῷ, ᾧ τε. Legit Sylburgius Θεῷ τε. Paulo post pro ὅσιοι, videtur Langus legisse ὄλβιοι, « felices, » sed nulla prorsus ratione. Loquitur enim Justinus non de philosophia ethnicorum, sed de Christiana doctrina, quam infra num. 8, declarat solam esse certam atque utilem philosophiam, seque tunc demum fuisse philosophum, cum factus est Christianus. Thirlbii ergo legendum conjicientis, σοφοί, inutilis conjectura.

Θεῷ, ᾧ τε ("to God, to whom"). Sylburg reads Θεῷ τε. A little after, for ὅσιοι ("holy"), Lang seems to have read ὄλβιοι, "happy", but with no reason at all. For Justin is speaking not of the philosophy of the heathen but of Christian doctrine, which below, n. 8, he declares to be the only sure and profitable philosophy, adding that he became a philosopher only when he was made a Christian. So Thirlby's conjecture that one should read σοφοί ("wise") is of no use.

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Θεωρητικοί. Philosophi, quos Justinus Theoreticos appellat, non iidem sunt, ac Sceptici, ut existimavit Langus, sive Pyrrhonii, qui quaerendi et investigandi finem non faciebant, cum nihil prorsus affirmare auderent. Sed theoretica philosophia ea est, quae in contemplandis rebus versatur, nec ad actionem transit. Hinc Julianus imperator or. 6, p. 190: Οὗτοι διμερῆ τὴν φιλοσοφίαν νομίσαντες, ὥσπερ ὁ Ἀριστοτέλης καὶ Πλάτων, θεωρηματικήν τε καὶ πρακτικήν· αὐτοῦ συνέντες δηλονότι καὶ νοήσαντες, ὡς οἰκεῖόν ἐστιν ἄνθρωπος φύσει, πράξει καὶ ἐπιστήμῃ. « Philosophiam (Cynici) in duas partes dividunt, uti Aristoteles et Plato, speculativam et practicam; in quo recte illud videntur animadvertisse, hominem natura ad scientiam et actionem esse comparatum. » Isidorus Pelusiota, lib. II, epist. 201, tres philosophiae species distinguit, quarum primam, quae in actione versatur, veluti fundamentum esse statuit; aliam, quam logicam appellat, veluti ornamentum; tertiam theoreticam, sive speculativam, veluti fastigium et coronidem. Non alio sensu videtur hanc vocem usurpare Justinus, nec immerito Theoreticos cum aliis sectis exagitat, cum vera philosophia non minus praeclare factis, quam rerum consideratione debeat commendari. — Cf. Gell. Noct. Att., XI, 5.

Θεωρητικοί ("Theoretics"). The philosophers whom Justin calls Theoretics are not the same as the Sceptics, as Lang thought, or Pyrrhonists, who set no end to inquiring and investigating, since they dared affirm nothing whatever. Rather, theoretical philosophy is the one that is occupied in contemplating things and does not pass over into action. Hence the Emperor Julian, Oration 6, p. 190: "These, holding philosophy to be twofold, as Aristotle and Plato did, contemplative and practical, having evidently understood and perceived this, that man is by nature fitted for action and knowledge." "They (the Cynics) divide philosophy into two parts, as Aristotle and Plato did, the speculative and the practical; in which they seem to have rightly observed that man is by nature formed for knowledge and action." Isidore of Pelusium, book II, letter 201, distinguishes three kinds of philosophy: the first, which is occupied in action, he makes as it were the foundation; another, which he calls logic, as it were the ornament; the third, the theoretical or speculative, as it were the summit and crowning. Justin seems to use this word in no other sense, and not undeservedly does he assail the Theoretics along with other sects, since true philosophy ought to be commended no less by noble deeds than by the contemplation of things. — Compare Gellius, Attic Nights, XI, 5.

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Μιᾶς οὔσης. Julianus imperator in sexta oratione, p. 184, sic loquitur: Μηδεὶς οὖν ἡμῖν τὴν φιλοσοφίαν εἰς πολλὰ διαιρείτω, μηδὲ εἰς πολλὰ τεμνέτω· μᾶλλον δὲ μὴ πολλὰς ἐκ μιᾶς ποιείτω. Ὥσπερ γὰρ ἀλήθεια μία, οὕτω δὲ καὶ φιλοσοφία. « Nemo ergo philosophiam nobis in plures partes dividat, vel potius plures ex una faciat. Ut enim veritas una est, ita et philosophia. » Hactenus praeclare Julianus; sed in eo turpiter labitur, quod plures vias, id est, varia ethnicarum superstitionum instituta ad hanc veritatem ducere existimet.

Μιᾶς οὔσης ("being one"). The Emperor Julian, in his sixth oration, p. 184, speaks thus: "Let no one, then, divide philosophy for us into many parts, nor cut it into many; or rather, let him not make many out of one. For as truth is one, so also is philosophy." "Let no one therefore divide philosophy for us into several parts, or rather make several out of one. For as truth is one, so too is philosophy." Thus far Julian speaks admirably; but he falls shamefully in this, that he thinks several ways, that is, the various institutions of the heathen superstitions, lead to this truth.

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Καί με ᾕρει. Id pro ἤρεσκε, placebat, positum fuisse observat Stephanus. At Sylburgius probat retinendum ᾕρει ex simili loquendi ratione sub finem orationis adversus Graecos, ταῦτά με εἷλε.

Καί με ᾕρει ("and it took hold of me"). Estienne observes that this was put for ἤρεσκε, "it pleased". But Sylburg proves that ᾕρει should be kept, from a similar turn of speech near the end of the Oration to the Greeks: ταῦτά με εἷλε ("these things took hold of me").

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Ἀνεπτέρου μοι τ. φρόνησιν. Narrans progressus suos in philosophiae Platonicae studio, eleganter utitur hac phrasi Platonicis usitatissima. THIRLBIUS.

Ἀνεπτέρου μοι τ[ὴν] φρόνησιν ("gave wings to my mind"). Relating his progress in the study of Platonic philosophy, he elegantly uses this phrase, very common among the Platonists. THIRLBY.

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(65) ‹anchor: Πλάτωνος φιλοσοφίας› · call in col 478

Τοῦτο γὰρ τ. τ. Πλ. φιλ. Quare caeteris philosophis, qui finem alibi ponebant, Platonicos praefert Augustinus De civ. Dei, VIII, 8: « Cedant igitur hi omnes illis philosophis qui non dixerunt beatum hominem fruentem corpore vel fruentem animo, sed fruentem Deo: non sicut corpore vel seipso animus, aut sicut amico amicus, sed sicut luce oculus. » Cf. c. 12. OTTO.

Τοῦτο γὰρ τ[έλος] τ[ῆς] Πλ[άτωνος] φιλ[οσοφίας] ("for this is the end of Plato's philosophy"). This is why Augustine, City of God VIII, 8, prefers the Platonists to the other philosophers, who placed the end elsewhere: "Let all these, then, yield to those philosophers who said that man is happy not in enjoying the body or in enjoying the mind, but in enjoying God: not as the mind enjoys the body or itself, or as a friend a friend, but as the eye enjoys light." Compare ch. 12. OTTO.

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Τὸν τῶν ἀνθρώπων. Allusio est ad illud Homeri Iliad. ζ, v. 201, de Bellerophonte: . . . . . οἶος ἀλᾶτο / Ὃν θυμὸν κατέδων, πάτον ἀνθρώπων ἀλεείνων. SYLBURGIUS.

Τὸν τῶν ἀνθρώπων ("the [path] of men"). It is an allusion to Homer's line in Iliad VI, 201, about Bellerophon: ". . . he wandered alone, / eating out his heart, shunning the path of men." SYLBURG.

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Ὡσανεί. Sylburgius legendum putat ὡσανεὶ μὴ ἐναντία δρώσαις, atque haec collocanda ante ἀνεμπόδιστος. Sed necesse non videtur accuratissimam verborum constructionem a S. Justino petere. Perionius legendum conjiciebat μὴ δράσαις.

Ὡσανεί ("as if"). Sylburg thinks one should read ὡσανεὶ μὴ ἐναντία δρώσαις ("as if not doing contrary things"), and that these words should be placed before ἀνεμπόδιστος. But it does not seem necessary to demand the most exact construction of words from St Justin. Périon conjectured one should read μὴ δράσαις.

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Φιλόλογος. Inest Graeco sermoni acumen quoddam, quod Latine reddere non potui. Nam cum λόγοι verba, orationem, litteras et doctrinam significent, Justinus, ut jam nonnulli observarunt, postremo sensu hanc vocem usurpat, sed ita a sene exagitatur, quasi primo sensu usurpasset. Philosophus et Christianus tantum videntur differre Tertulliano, quantum « verborum et factorum operator, » Apol. 47.

Φιλόλογος ("a lover of words"). There is a certain point in the Greek that I could not render in Latin. For since λόγοι means words, speech, letters and learning, Justin, as some have already observed, uses this word in the last sense, but is twitted by the old man as if he had used it in the first. To Tertullian the philosopher and the Christian seem to differ as much as "a worker of words and a worker of deeds", Apology 47.

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Ἔργον. In libris mistis et editis legitur ἀγαθόν, quod nullo modo ferri potest. Quis tandem μεῖζον ἀγαθὸν ἐργάζεσθαι dixerit? Videlicet reponendum est ἔργον, uti ante me Thirlbius observavit. Etenim paulo infra: Διὸ χρὴ πάντα ἄνθρ. φιλοσοφεῖν καὶ τοῦτο μέγιστον καὶ τιμιώτατον ἔργον ἡγεῖσθαι. Utrobique autem antecedentia respiciuntur senis verba: Φιλόλογος οὖν τις εἶ σύ, φιλεργὸς δὲ οὐδαμῶς. OTTO.

Ἔργον ("work"). In the manuscripts and printed books one reads ἀγαθόν ("good"), which can in no way be borne. Who, pray, would say "to work a greater good"? Plainly ἔργον must be restored, as Thirlby observed before me. For a little below: "Therefore every man ought to philosophize and to regard this as the greatest and most honourable work." In both places the old man's earlier words are in view: "You are a lover of words, then, but by no means a lover of deeds." OTTO.

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(70) ‹anchor: τὸν λόγον ἡγεμονεύοντα› · call in col 479

Τὸν λόγον ἡγεμονεύοντα. De Verbo Dei Filio haec accipi non debent, sed de ratione seu cogitatione divina, quo sensu ait Cicero Tuscul. I: « Domina omnium et regina ratio. » Nam 1° Platonis locus, quem Justinus, ut modo videbimus, imitatur, ad cogitationem Dei pertinet, Verbum illius et Filium ne minima quidem ex parte contingit. 2° Cum Justinus haec cum sene loqueretur, id est, anno circiter 132, nondum disputationes de Verbo Dei in Platonicis scholis fervebant, ut demonstrabimus, si Deus dederit, in libro III De divinitate Christi. S. martyris verba satis quadrant cum hoc titulo unius ex libris Josephi: Περὶ αὐτοκράτορος λογισμοῦ, « De ratione summo imperio praedita. » Legent διῶξαι μὲν τὸν λόγον, quibus placebit eruditi Thirlbii conjectura; sed eam fateor mihi non placere.

Τὸν λόγον ἡγεμονεύοντα ("reason ruling"). These words must not be taken of the Word, the Son of God, but of divine reason or thought, in the sense in which Cicero says (Tusculans I): "Reason, mistress and queen of all things." For, first, the passage of Plato that Justin imitates, as we shall see presently, concerns the thought of God and does not touch his Word and Son in the least. Second, when Justin was speaking of these things with the old man, that is, about the year 132, the disputes about the Word of God were not yet seething in the Platonic schools, as we shall show, God granting, in book III On the Divinity of Christ. The holy martyr's words fit well enough with the title of one of the books of Josephus: "On Reason Endowed with Supreme Rule." Those who like the learned Thirlby's conjecture will read διῶξαι μὲν τὸν λόγον ("to pursue reason"); but I confess it does not please me.

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Ὀχούμενον. Imitatur Platonem qui in Phaedone, p. 85, elaborandum esse ait, ut « humanarum rationum unam aliquam, quae quidem optima sit, et ad refellendum difficillima, apprehendentes eique insidentes, tanquam rate hujus vitae pericula enavigemus; nisi quis possit firmiore aliquo vehiculo, aut divina aliqua ratione apprehensa tutius traduci. » Τὸν γοῦν βέλτιστον τῶν ἀνθρωπίνων λόγων λαβόντα καὶ δυσεξελεγκτότατον, ἐπὶ τούτου ὀχούμενον, ὥσπερ ἐπὶ σχεδίας, κινδυνεύοντα διαπλεῦσαι τὸν βίον, εἰ μή τις δύναιτο ἀσφαλέστερον καὶ ἀκινδυνότερον ἐπὶ βεβαιοτέρου ὀχήματος, ἢ λόγου θείου τινός, διαπορευθῆναι. Refert hoc testimonium Thirlbius, atque aliud indicat in Phaedone, p. 246. Atque haec quidem de divina et humana ratione dicta Justinum adhuc Platonicum non dedecebant. At Christiani nequaquam nos rationi omnibus imperanti, sive Verbo Deo, se ipsum potius Verbum nobis insidere dicunt. Christus sanctis ἐποχεῖσθαι dicitur apud Eusebium in Psalm., pag. 193; Gregor. Nyss. homil. 3, in Cantic., Cyril. Alex. in Joan., p. 389, et in 12 Prophet., p. 564 et 573. Hinc Gregorius Nazianzenus Verbum appellat sessorem, ἐπιβάτην, orat. 34. Hieronymus in Epist. ad Salvinam: « Nostrum est, inquit, voluptatis ardorem majore Christi amore restinguere, et lasciviens jumentum frenis inediae subjugare: ut non libidinem, sed cibos quaerat ac desideret, et sessorem Spiritum sanctum moderato atque composito portet incessu. »

Ὀχούμενον ("riding upon it"). He imitates Plato, who says in the Phaedo, p. 85, that one must strive "to take hold of some one of human reasonings, the best and the hardest to refute, and, sitting upon it as upon a raft, to sail through the dangers of this life; unless one could be carried across more safely on some firmer vessel, or by some divine reason laid hold of." "Taking the best and least refutable of human reasonings, and riding upon it as upon a raft, to sail through life at risk, unless one could make the passage more safely and with less risk upon a surer vessel, some divine word." Thirlby cites this testimony and points to another in the Phaedo, p. 246. These things said of divine and human reason were not unbecoming to Justin while still a Platonist. But Christians by no means say that we sit upon reason ruling all things, or upon God the Word; rather, that the Word himself sits upon us. Christ is said "to ride upon" the saints in Eusebius, On the Psalms, p. 193; Gregory of Nyssa, Homily 3 on the Song of Songs; Cyril of Alexandria, On John, p. 389, and On the Twelve Prophets, pp. 564 and 573. Hence Gregory Nazianzen calls the Word the rider, ἐπιβάτην, Oration 34. Jerome, in the Letter to Salvina: "It is ours," he says, "to quench the heat of pleasure by a greater love of Christ, and to subdue the wanton beast with the bridle of fasting, so that it seeks and desires not lust but food, and carries its rider, the Holy Spirit, with a measured and orderly gait."

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Ὑποτυχών. In utroque codice Regio et Clarom. legitur in textu: Εἰ οὖν . . . . οὐχ ὁ τυχών. Sed ad marginem haec apposita est nota: Οἶμαι οὕτως ἂν εἴη κάλλιον, Ἢ οὖν φ. εὐδ. π. ἔ. ὑποτυχὼν ἐκεῖνος. R. STEPHANUS. Scribendum ἢ οὖν monet Sylburg. Retinuissem illud εἰ, si mutatum non fuisset a R. Stephano.

Ὑποτυχών ("rejoining"). In both the Royal and the Clermont manuscripts one reads in the text: Εἰ οὖν . . . . οὐχ ὁ τυχών. But in the margin this note is added: "I think it would be better thus: Ἢ οὖν φ[ιλοσοφία] εὐδ[αιμονίαν] π[οιεῖ], ἔ[φη] ὑποτυχὼν ἐκεῖνος ('Does philosophy then make happiness? he said, rejoining')." R. ESTIENNE. Sylburg advises writing ἢ οὖν. I would have kept the εἰ, had it not been changed by R. Estienne.

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Θεόν. Monet Thirlbius leg. esse τὸ ὄν, et mox τοῦτο δέ. Non tamen corruptus videtur textus.

Θεόν ("God"). Thirlby advises that one should read τὸ ὄν ("that which is"), and presently τοῦτο δέ. Yet the text does not seem corrupt.

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(74) ‹anchor: οὐχ οὕτως ἔχει› · call in col 482

Οὐχ οὕτως ἔχει. Negatio videtur expungenda: atque illam equidem in interpretando negligendam duxi. Inornata enim esset oratio: « An non ita se res habet? Estne scientia, » etc. Sic enim ὁμοίως cum praecedentibus conjunxi. — Negationem (οὐχ) retinui, interrogationis signo post ἔχει deleto: « In rebus divinis et humanis non ita se res habet. » OTTO.

Οὐχ οὕτως ἔχει ("is it not so?"). The negative seems to need striking out, and in translating I have thought it best to disregard it. For the sentence would be clumsy: "Is it not so? Is there a knowledge," etc. Accordingly I joined ὁμοίως to what precedes. — I have kept the negative (οὐχ), deleting the question mark after ἔχει: "In divine and human things it is not so." OTTO.

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(75) ‹anchor: τὰ ἄλλα ζῷα› · call in col 482

Τὰ ἄλλα ζῷα. Illud ἄλλα rejicit Perionius, ut suppositam Justino vocem, et Deo injuriam. Sed minus animadvertit Justinum tunc Platoni addictum fuisse, qui Deum conceptis verbis vocat Ζῷον ἀΐδιον in Timaeo, non longe ab initio.

Τὰ ἄλλα ζῷα ("the other living beings"). Périon rejects the word ἄλλα ("other") as foisted on Justin and an insult to God. But he failed to notice that Justin was then devoted to Plato, who in so many words calls God "an eternal living being" in the Timaeus, not far from the beginning.

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(⁸⁰) ‹anchor: not visible in the crop; superscript source-reference note, printed apart above the numbered notes› · call in col 483 In Phaedone, p. 65.

In the Phaedo, p. 65.

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Ὁ μή. Leg. ἢ μή.

Ὁ μή. Read ἢ μή ("or not").

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Ἀλλά τι ὄν. Legendum ἀλλὰ τί ὄν; vel ἀλλά τι ὂν τοιοῦτο.

Ἀλλά τι ὄν ("but being something"). Read ἀλλὰ τί ὄν; ("but being what?") or ἀλλά τι ὂν τοιοῦτο ("but being something of this kind").

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Βασιλικοῦ νοῦ. Non deerunt fortasse qui regiam illam mentem nihil aliud esse quam Verbum Dei pronuntient, atque inde concludant jam tum Platonicos de Dei Verbo, ut de persona distincta, disseruisse; siquidem senex non quaereret ex Justino an anima nostra pars sit regiae illius mentis, nisi eum in Platonis schola, quid sit regia illa mens didicisse sciret. Verum etiamsi dederim haec de Verbo Dei accipienda esse; non idcirco Platonicos de Verbo jam tum dederim disseruisse. Paulo ante dicebat senex: « An Deum videbit aliquando humana mens Spiritu sancto non exornata? » An inde concludes Platonicos non latuisse quid sit Spiritus sanctus? Ad eumdem Spiritum referri debent, quae de regia mente hoc loco dicuntur. Quemadmodum enim antea quaesierat senex, an Deum mens nostra Spiritu sancto non exornata videre possit, ita postquam animadvertit Justinum humanae naturae hanc Dei videndi facultatem attribuere, iterum quaerit an anima nostra divina sit et immortalis et regiae illius mentis particula. Perspicuum ergo est eum nunc quaerere, an anima illius sit particula, de quo ante quaesierat, an sine illius auxilio Deus videri possit. Haeretici illius aetatis, cum viribus suis impie confiderent, naturam immortalem et Deo consubstantialem sibi arrogabant ob semen quoddam sibi injectum a matre sua Achamots, quam etiam Spiritum sanctum vocabant. Plato in Philebo, p. 30, agnoscit in Jovis natura, βασιλικὴν ψυχήν, βασιλικὸν νοῦν, sed hanc animam, hanc mentem a Jove non distinguit.

Βασιλικοῦ νοῦ ("of the royal mind"). There will perhaps be some who declare that this royal mind is nothing other than the Word of God, and conclude from it that the Platonists were already then discoursing about the Word of God as a distinct person; since the old man would not ask Justin whether our soul is a part of that royal mind unless he knew that Justin had learned in Plato's school what that royal mind is. But even if I granted that these words are to be taken of the Word of God, I would not therefore grant that the Platonists were already then discoursing about the Word. A little before, the old man said: "Will the human mind ever see God if it is not adorned with the Holy Spirit?" Will you conclude from that that the Platonists were not ignorant of what the Holy Spirit is? What is said here of the royal mind ought to be referred to that same Spirit. For just as the old man had asked before whether our mind could see God without being adorned with the Holy Spirit, so, after noticing that Justin attributes this power of seeing God to human nature, he asks again whether our soul is divine and immortal and a particle of that royal mind. It is plain, then, that he is now asking whether the soul is a particle of him about whom he had asked before whether God can be seen without his help. The heretics of that age, impiously trusting in their own powers, claimed for themselves a nature immortal and consubstantial with God, on account of a certain seed cast into them by their mother Achamoth, whom they also called the Holy Spirit. Plato in the Philebus, p. 30, recognizes in the nature of Zeus "a royal soul, a royal mind", but does not distinguish this soul, this mind, from Zeus.

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Πᾶσαι δ' αὐτῷ. Lege αὐτό. Arridet etiam Thirlbio haec emendandi ratio.

Πᾶσαι δ' αὐτῷ. Read αὐτό. This way of correcting also pleases Thirlby.

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(⁸¹) ‹anchor: not visible in the crop; superscript source-reference note› · call in col 486 Plat. Phaedon., p. 72, 76, 92, et Phaedr. 249.

Plato, Phaedo, pp. 72, 76, 92, and Phaedrus 249.

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Phaedo, pp. 66 and 67.

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Phaedo, p. 81, and Timaeus, p. 42.

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Πάντα τὸν χρόνον πάντων. In cod. Clarom. pro πάντων legitur πάντα. Sylburgius legendum conjicit ὑπὲρ πάντων, vel πάντων μάλιστα. Malim legere πάντως, atque ita placuit Pearsono. Paulo ante legit Thirlbius, συγγίνεσθαι διὰ τοῦ νοῦ, quod mihi non videtur necessarium.

Πάντα τὸν χρόνον πάντων ("all the time, of all"). In the Clermont manuscript πάντα is read for πάντων. Sylburg conjectures one should read ὑπὲρ πάντων ("above all") or πάντων μάλιστα ("most of all"). I would rather read πάντως ("altogether"), and so Pearson preferred. A little before, Thirlby reads συγγίνεσθαι διὰ τοῦ νοῦ ("to be with [him] through the mind"), which does not seem necessary to me.

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Τῆς κολάσεως, ὡς ἔοικεν. Illud ὡς ἔοικεν Justini potius videtur esse dictum quam senis. Sed si Justino tribuatur, legendum erit, ut ex paulo post, οὐκ ἔοικεν, « non videtur. »

Τῆς κολάσεως, ὡς ἔοικεν ("of the punishment, as it seems"). The words ὡς ἔοικεν seem to be said by Justin rather than by the old man. But if they are given to Justin, one will have to read, as from a little later, οὐκ ἔοικεν, "it does not seem so."

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(82) ‹anchor: ᾔδοσαν γὰρ ἄν› · call in col 486

Ἤδοσαν. Si ab auctore scriptum est, usurpatum ita est ἤδοσαν, ut in sacris Bibliis ἤλθοσαν, et similia; alioqui legi posset etiam ᾔδεισαν, SYLBURGIUS. — Legitur in utroque cod. ms. ᾔδεσαν, ex quo confirmatur observatio Sylburgii, nempe legendum ᾔδεισαν. Id etiam observavit Thirlbius.

Ἤδοσαν ("they would know"). If the author wrote it, ἤδοσαν is used as ἤλθοσαν ("they came") and the like are in the Holy Bible; otherwise one could also read ᾔδεισαν. SYLBURG. — Both manuscripts read ᾔδεσαν, which confirms Sylburg's observation that one should read ᾔδεισαν. Thirlby observed this too.

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(83) ‹anchor: ὅτι κολάζονται› · call in col 486

Ὅτι κολάζονται. Eodem argumento adversus metempsychosin utuntur Irenaeus lib. II, Clemens Alexandrinus, Eclog. prophet. n. 17, Tertullianus lib. De anima cap. 11. Ibidem JEBB.

Ὅτι κολάζονται ("that they are punished"). Irenaeus, book II, Clement of Alexandria, Prophetic Eclogues n. 17, and Tertullian, On the Soul ch. 11, use the same argument against metempsychosis. JEBB, at the same place.

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(⁸⁴) ‹anchor: not visible in the crop; superscript source-reference note› · call in col 487 Plato in Timaeo, p. 41.

Plato, in the Timaeus, p. 41.

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Πάσας τὰς ψυχάς. Si verbum verbo reddamus, sic verti poterit: « Non omnes ego animas perire dico; » sed reddere malui: « Nullas animas perire dico. » Saepe haec loquendi ratio in eamdem sententiam usurpatur; velut cum idem senex ait Justino sub finem colloquii: Οὐ γὰρ συνοπτὰ οὐδὲ συννοητὰ πᾶσίν ἐστιν, εἰ μή τῳ Θεὸς δῷ συνιέναι. Liquet illud οὐ πᾶσιν idem sonare ac nemini. Locus ille, qui nunc in manibus est, in aliam sententiam accipi non potest. Nullas prorsus animas mori existimat senex, ne malorum quidem, quia id illis in lucro futurum esset. Si quas porro excipiendas putasset quae morerentur, non alias excepisset, quam malorum. Nemo enim suspicabitur eum animas justorum interituras credidisse. Ergo cum nominatim malorum animas non mori pronuntiat, omnibus prorsus aeternitatem astruit.

Πάσας τὰς ψυχάς ("all souls"). If we render word for word, it can be translated thus: "I do not say that all souls perish"; but I preferred to render: "I say that no souls perish." This turn of speech is often used in the same sense, as when the same old man says to Justin near the end of the conversation: "For these things are not to be seen or understood by all, unless God grant one to understand." Plainly "not by all" there means the same as "by no one". The passage now in hand cannot be taken in another sense. The old man holds that no souls whatever die, not even those of the wicked, because that would be a gain to them. And if he had thought some must be excepted as dying, he would have excepted none but those of the wicked. For no one will suspect that he believed the souls of the just would perish. Therefore, since he expressly declares that the souls of the wicked do not die, he asserts eternity for all without exception.

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Ἕρμαιον γὰρ ἦν. Eodem rationis momento utitur Justinus Apol. I, n. 18. Sed ante Justinum Theano Pythagorica, teste Clemente Alexandrino Strom. IV, p. 492, scripserat: Ἦν γὰρ τῷ ὄντι τοῖς κακοῖς εὐωχία ὁ βίος, πονηρευσαμένοις ἔπειτα τελευτῶσιν, εἰ μὴ ἦν ἀθάνατος ἡ ψυχή, ἕρμαιον ὁ θάνατος. « Esset enim revera malis epulum vita, et post scelera morientibus, si anima immortalis non esset, mors in lucro foret. » Clemens eodem in loco et Isidorus Pelus. lib. II, epist. 203, similem Platonis sententiam referunt ex Timaeo.

Ἕρμαιον γὰρ ἦν ("for it would be a windfall"). Justin uses the same weight of argument in Apology I, n. 18. But before Justin, Theano the Pythagorean, as Clement of Alexandria attests (Stromata IV, p. 492), had written: "For life would truly be a feast for the wicked, and for those who die after doing evil, if the soul were not immortal, death would be a windfall." "For life would indeed be a banquet for the wicked, and for those dying after their crimes death would be a gain, if the soul were not immortal." Clement in the same place, and Isidore of Pelusium, book II, letter 203, cite a similar saying of Plato from the Timaeus.

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Χρόνον τότε. Satis apte Thirlbius emendat, ac legendum putat χρόνον ποτέ. Ibidem legit ὅπως αἱ μὲν οὐκ ἀποθνήσκωσιν ἔτι, αἱ δὲ κολάζονται. Sed ejusmodi conjecturas referre piget.

Χρόνον τότε ("time then"). Thirlby corrects fittingly enough, and thinks one should read χρόνον ποτέ ("at some time"). In the same place he reads ὅπως αἱ μὲν οὐκ ἀποθνήσκωσιν ἔτι, αἱ δὲ κολάζονται ("so that some no longer die, while others are punished"). But it is irksome to report conjectures of this kind.

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Φανεῖσθαι. Ita R. Stephanus et mss. codices. Legendum esse φανεῖσαι admonuit Sylburgius, atque ita legitur in editionibus Graeco-Latinis, exceptis tamen Londinensibus. Thirlbius mallet ἄξιαι τῷ Θεῷ φανεῖσθαι.

Φανεῖσθαι ("to appear"). So R. Estienne and the manuscripts. Sylburg pointed out that one should read φανεῖσαι ("having appeared"), and so it is read in the Greek-Latin editions, except the London ones. Thirlby would prefer ἄξιαι τῷ Θεῷ φανεῖσθαι ("to appear worthy to God").

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(88) ‹anchor: Ὅσα γάρ ἐστι› · call in col 487

Ὅσα γάρ ἐστι. In prima editione Londinensi haec omnia tribuuntur seni, usque ad haec verba εἶτα ἔλαθε. Sic etiam R. Stephanus et Langus videntur existimasse. Sed haec omnia Justino cogor restituere. Neque enim senex dixisset animas in corpora belluarum migrare; nefas in eum transferre hoc Platonicum commentum.

Ὅσα γάρ ἐστι ("for whatever things are"). In the first London edition all this is assigned to the old man, as far as the words εἶτα ἔλαθε. R. Estienne and Lang seem to have thought so too. But I am compelled to restore all of it to Justin. For the old man would not have said that souls pass into the bodies of beasts; it is wrong to lay this Platonic fiction on him.

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(89) ‹anchor: φθαρτὴν ἔχειν› · call in col 487

Ἔχειν. Supple id quod supra legitur, Πλάτων αἰνίσσεται, vel lege ἔχει.

Ἔχειν ("to have"). Supply what is read above, "Plato hints", or read ἔχει ("has").

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(90) ‹anchor: εἰς σύας ἐχώρουν› · call in col 487

Εἰς σύας ἐχώρουν, etc. Concesserat supra Justinus, animas neutiquam in alia corpora migrare. Fortasse igitur hic eas indicat, quae sunt in brutis; scilicet c. 4, in omnibus easdem esse contendit. OTTO.

Εἰς σύας ἐχώρουν ("they passed into swine"), etc. Justin had conceded above that souls by no means pass into other bodies. Perhaps, then, he means here the souls that are in brute beasts; for in ch. 4 he maintains that they are the same in all. OTTO.

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Τὸ γὰρ ἀγέννητον. Videbantur haec prima specie in senem conferenda, ut Platoni, qui materiam aeternam et increatam putabat, adversantia. Sed quanto magis magisque considero, videtur mihi Justinus loqui pergere. 1° Non modo nullum indicium incoeptae hic a sene orationis; sed etiam quod paulo post ait Justinus εἶτα ἔλαθε, id cum superioribus verbis nexum et conjunctum est. 2° Paulo ante dicit Justinus solum Deum esse ingenitum, quare non mirum, si hic duo esse ingenita negat. 3° Secum quidem pugnabat Plato, ut probat Justinus Cohort. n. 22, cum materiam aeternam et increatam assereret, Deo aequalem et ingenitam negaret. Sed tamen ita illum sensisse manifestum est. Nam initio Timaei duo tantum entia distinguit, quorum alterum semper est, nunquam vero fit, alterum vero fit et nascitur semper, nec unquam est. Ἔστιν οὖν δὴ κατ' ἐμὴν δόξαν διαιρετέον τάδε· τί τὸ ὂν μὲν ἀεί, γένεσιν δὲ οὐκ ἔχον· καὶ τί τὸ γιγνόμενον μέν, ὂν δὲ οὐδέποτε. Τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτὸν ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δ' αὖ δόξῃ μετ' αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον. Ad hoc secundum genus refert quidquid sensibus percipi potest, ac proinde ipsam etiam materiam. Hinc non multo post ait: « Deum, cum accepisset quidquid videri potest, illud minime quietum, sed temere et sine ordine agitatum, ex confusione in ordinem adduxisse. » Οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβών, οὐχ ἡσυχίαν ἄγον, ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐξ ἀταξίας. 4° Forte etiam Justinus, dum duo ingenita esse negat, animum ad ipsam materiam non advertit, sed de mundo, qui ex materia factus est, ac de rebus loquitur quae universo mundo continentur.

Τὸ γὰρ ἀγέννητον ("for the unbegotten"). At first sight these words seemed to belong to the old man, as opposing Plato, who thought matter eternal and uncreated. But the more I consider it, the more Justin seems to me to be still speaking. First, not only is there no sign here of a speech begun by the old man, but also what Justin says a little later, εἶτα ἔλαθε, is linked and joined with the preceding words. Second, a little before, Justin says that God alone is unbegotten, so it is no wonder if here he denies that there are two unbegotten things. Third, Plato did contradict himself, as Justin proves in the Exhortation n. 22, when he asserted that matter was eternal and uncreated yet denied that it was equal to God and unbegotten. Yet it is plain that this is what he thought. For at the beginning of the Timaeus he distinguishes only two kinds of being, one of which always is and never becomes, the other always becomes and is born and never is: "In my opinion, then, we must first distinguish these: what is that which always is and has no becoming, and what is that which is always becoming and never is? The one is grasped by thought with reason, being always the same; the other is the object of opinion with unreasoning sense, coming to be and passing away." To this second kind he assigns whatever can be perceived by the senses, and accordingly matter itself as well. Hence not long after he says: "God, having taken whatever is visible, not at rest but moved at random and without order, brought it from confusion into order." "Thus, taking over all that was visible, not at rest but moving discordantly and without order, he brought it into order out of disorder." Fourth, perhaps Justin, in denying that there are two unbegotten things, was not thinking of matter itself, but is speaking of the world, which was made from matter, and of the things contained in the whole world.

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Εἶτα ἔλαθε. Legit Thirlbius, vel ἢ ταῦτα vel εἶτα ταῦτα. Legendum potius videtur εἶτε ἔλαθε. Hic enim membrum alterum habemus quaestionis a Justino propositae. Supra quaesierat utrum id, quod dicebat senex, ad Platonis sententiam revocari posset; nunc quaerit absolvendi causa an id latuerit Platonem.

Εἶτα ἔλαθε ("then it escaped"). Thirlby reads either ἢ ταῦτα or εἶτα ταῦτα. It seems one should rather read εἴτε ἔλαθε ("or whether it escaped"). For here we have the second member of the question put by Justin. Above he had asked whether what the old man was saying could be traced back to Plato's opinion; now, to complete the question, he asks whether it escaped Plato.

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Φημὶ ἐγώ. Frustra haec aliquis objiciat, ut Justinum loqui incipere probet. Neque enim his verbis novus semper loquendi ordo designatur. Supra enim legimus, κἀγὼ συντίθεμαι, ἔφη, quamvis senex satis multa sine interpellatione dixisset. Hic autem videtur Justinus illud, « inquam » interponere, quia quaestionem absolvebat, cujus primum membrum jam antea proposuerat.

Φημὶ ἐγώ ("say I"). It would be vain for anyone to object these words to prove that Justin begins to speak here. For these words do not always mark a new turn of speaking. Above, indeed, we read "and I agree, he said," although the old man had said a good deal without interruption. Here Justin seems to put in "say I" because he was completing the question whose first member he had already put before.

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Κίνησις. Mallet Sylburgius ἡ κίνησις.

Κίνησις ("motion"). Sylburg would prefer ἡ κίνησις ("the motion").

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Οὐ ζωὴ οὖσα ζῇ. Imitatus est hunc locum Irenaeus, lib. II, c. 34. « Anima, inquit, ipsa quidem non est vita; participatur autem a Deo sibi praestitam vitam. » Refellit autem senex hoc loco sententiam Platonis, qui in Phaedone p. 105, animam immortalem esse demonstrat, quia « quidquid complectitur anima, semper illi vitam affert, nec proinde contrarium illius, quod semper affert, accipere possit. » Idem Plato in Phaedro p. 245, sic loquitur: Πᾶσα ψυχὴ ἀθάνατος. Τὸ γὰρ ἀεικίνητον ἀθάνατον. Τὸ δ' ἄλλο κινοῦν καὶ ὑπ' ἄλλου κινούμενον, παῦλαν ἔχον κινήσεως, παῦλαν ἔχει ζωῆς. Μόνον δὲ τὸ αὐτὸ κινοῦν, ἅτε οὐκ ἀπολεῖπον ἑαυτό, οὔποτε λήγει κινούμενον. « Omnis anima immortalis. Quod enim semper movetur, immortale est. Quod autem aliud movet et ab alio movetur, cum finem habeat motus, finem habet vitae. Illud solum, quod seipsum movet, cum seipsum non derelinquat, nunquam desinit moveri. » Contra senex animam a seipsa nec motum nec vitam accipere pronuntiat. Sensit Justinus Platonem ab eo refelli; si quidem sene desinente ait: « Quonam ergo jam quis utatur magistro, aut unde adjuvetur, si ne isti quidem (Plato videlicet et Pythagoras) verum viderunt? »

Οὐ ζωὴ οὖσα ζῇ ("it lives, not being life"). Irenaeus imitated this passage, book II, ch. 34: "The soul itself," he says, "is not life; but it partakes of the life granted it by God." In this place the old man refutes the opinion of Plato, who in the Phaedo, p. 105, proves the soul immortal because "whatever the soul takes hold of, it always brings life to it, and so it cannot receive the contrary of what it always brings." The same Plato in the Phaedrus, p. 245, speaks thus: "Every soul is immortal. For what is ever-moving is immortal. But what moves another and is moved by another, having an end of motion, has an end of life. Only that which moves itself, since it does not abandon itself, never ceases to be moved." "Every soul is immortal. For what is always moved is immortal. But what moves another and is moved by another, since its motion has an end, has an end of life. Only that which moves itself, since it does not forsake itself, never ceases to be moved." The old man, on the contrary, declares that the soul receives neither motion nor life from itself. Justin perceived that Plato was being refuted by him; for when the old man stops, he says: "What teacher, then, is one to use now, or whence be helped, if not even these men (that is, Plato and Pythagoras) saw the truth?"

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Δι' αὐτῆς. Ut legamus ἴδιον αὐτῆς pro δι' αὐτῆς cogit sententiae series, quae huc tota redit, ut animam non a seipsa vivere et moveri constet, seu, quod idem est, nequaquam ut Dei, ita illius propriam esse vitam.

Δι' αὐτῆς ("through itself"). The train of thought compels us to read ἴδιον αὐτῆς ("its own") for δι' αὐτῆς; for the whole of it comes down to this, that it is established that the soul does not live and move of itself, or, what is the same, that life is by no means its own as it is God's.

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Τότε. Legendum ποτέ conjiciebat Pearsonus.

Τότε ("then"). Pearson conjectured that one should read ποτέ ("at any time").

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(98) ‹anchor: Ἐμοῦ δὲ παραχρῆμα› · call in col 491

Ἐμοῦ. Libet erudito Londinensi editori legere ἐμοί. Mox idem εἶχε pro ἔχει.

Ἐμοῦ ("of me"). The learned London editor likes to read ἐμοί ("in me"). Presently, the same editor reads εἶχε ("held") for ἔχει ("holds").

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(99) ‹anchor: Βουλοίμην δ' ἄν› · call in col 491

Βουλοίμην... λόγων. Coll. Act. apost. XXVI, 29. Praeter alios Tatianus quoque (Orat. adv. Graec. c. 29, coll. c. 35, et Theophilus Ant. (ad Autol. I, c. 14), cum Veteris Testamenti tum scriptorum propheticorum lectione ad rem Christianam pervenere.

Βουλοίμην... λόγων ("I would wish ... words"). Compare Acts of the Apostles 26:29. Besides others, Tatian too (Oration against the Greeks, ch. 29, compare ch. 35) and Theophilus of Antioch (To Autolycus I, ch. 14) came to the Christian faith through reading both the Old Testament and the prophetic writings.

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(1) ‹anchor: not visible in the crop› · call in col 494

Ἅπερ οὐκ ἀλλοτρίῳ. Haec Perionius ad ipsum Deum refert: multo melius ad Tryphonem Langus. Inter utramque interpretationem divisit animum Londinensis editor. Sed mihi manifestum videtur, Judaeum designari, qui cum in Moyse et prophetis tam multa de Christo legeret, alienus quodam modo ab iis, quae Christum spectant, videri non debebat.

Ἅπερ οὐκ ἀλλοτρίῳ ("which [are] not [unknown] to a stranger"). Périon refers these words to God himself; Lang, much better, to Trypho. The London editor was torn between the two interpretations. But it seems plain to me that a Jew is meant, who, since he read so much about Christ in Moses and the prophets, ought not to seem in any way a stranger to the things that concern Christ.

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Τελείῳ. Perfectionem hac voce designari putarunt Justini interpretes, Baptismum Sylburgius. Eruditus Londinensis editor Sylburgii « Interpretationi illud » ait « obstare, quod vix fieri potuit ut Tryphoni, homini Judaeo, ista sententia vocis τέλειος satis esset perspecta; quod tamen in tam negligenti scriptore momenti non est maximi. » Sed quomodo τέλειον γίνεσθαι, τελεῖσθαι, idem esse ac initiari, aut ignorare potuit Trypho, aut hanc illi ignorationem attribuere Justinus, cum haec verba non solum apud profanos scriptores, sed etiam apud sacros hunc in sensum usurpentur? Nonne enim, ut multa alia omittam, legimus num. XXV, 3: Καὶ ἐτελέσθη Ἰσραὴλ τῷ Βεελφεγώρ. Et psalm. CV, 28: Καὶ ἐτελέσθησαν τῷ Βεελφεγώρ.

Τελείῳ ("perfect"). Justin's translators thought perfection is meant by this word; Sylburg, Baptism. The learned London editor says that "against Sylburg's interpretation stands the fact that the sense of the word τέλειος could hardly have been clear enough to Trypho, a Jew; which, however, in so careless a writer is not of the greatest weight." But how could Trypho not know, or Justin ascribe to him ignorance, that to become τέλειος, to be "perfected", is the same as to be initiated, when these words are used in this sense not only by profane writers but also by the sacred ones? For, to pass over much else, do we not read in Numbers 25:3, "And Israel was initiated to Baal-peor"? And in Psalm 105 (106):28, "And they were initiated to Baal-peor."

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(3) ‹anchor: τούτου πέρι δέξασθαι› · call in col 494

Τούτου πέρι δέξασθαι. Ita codex Claromontanus. Editi περιδέξασθαι. Totus hic locus sanatur tum interpungendo ut interpunximus, tum negligendo illud γάρ post παρεστῶτι, vel legendo γέ. Sylburgius legit πέρι δέξασθαι, μαθήσῃ. Thirlbius εἰ idem valere putat ac « utinam, » et legit παραδέξασθαι.

Τούτου πέρι δέξασθαι ("to receive about this"). So the Clermont manuscript. The printed editions read περιδέξασθαι. This whole passage is healed both by punctuating as we have punctuated and by disregarding the γάρ after παρεστῶτι, or reading γέ. Sylburg reads πέρι δέξασθαι, μαθήσῃ ("you will learn"). Thirlby thinks εἰ means the same as "would that", and reads παραδέξασθαι.

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(4) ‹anchor: οὐδὲ παυσόμεθα› · call in col 494

Οὐδὲ παυσόμεθα. Haec dicit Justinus, ut inepta Tryphonis consilia refellat, qui ad circumcisionem amplectendam hortatus fuerat. Simili modo refelluntur, qui metuere se fingebant, ne Christiani, crucifixo relicto, Polycarpum colere inciperent. « Atque haec aiebant, » inquit Ecclesia Smyrnensis in Act. S. Polycarpi, « suggerentibus et instantibus Judaeis... ignari quod nec Christum unquam derelinquere poterimus... nec alium quemquam colere. » Ἀγνοοῦντες ὅτι οὔτε τὸν Χριστόν ποτε καταλιπεῖν δυνησόμεθα... οὔτε ἕτερόν τινα σέβειν.

Οὐδὲ παυσόμεθα ("nor shall we cease"). Justin says this to refute the foolish counsel of Trypho, who had urged him to embrace circumcision. In a similar way those are refuted who pretended to fear that the Christians, abandoning the Crucified, would begin to worship Polycarp. "And they said this," says the Church of Smyrna in the Acts of St Polycarp, "at the suggestion and urging of the Jews ... not knowing that we shall never be able to forsake Christ ... nor to worship any other." "Not knowing that we shall never be able to forsake Christ ... nor to worship any other."

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(5) ‹anchor: ὁμολογοῦντες τοῦτον› · call in col 494

Τοῦτον. Regius codex habet ad marginem εἰς τοῦτον.

Τοῦτον ("him"). The Royal manuscript has εἰς τοῦτον ("in him") in the margin.

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Ἀνύσειν. Legendum esse ἀνήσειν Langus et Sylburgius animadverterunt, quod quidem facilius multo et aptius, quam si post ἀνύσειν subaudiamus τί, ut idem Sylburgius proponit, aut legamus ἀπονήσειν, ut placet Thirlbio.

Ἀνύσειν ("to accomplish"). Lang and Sylburg noted that one should read ἀνήσειν ("to profit"), which is indeed much easier and more fitting than understanding τί after ἀνύσειν, as the same Sylburg proposes, or reading ἀπονήσειν, as Thirlby prefers.

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(7) ‹anchor: τῶν ἔπειτα› · call in col 495

Τῶν ἔπειτα. Non aeternae legis observationem in Christianis requirit Judaeus; nam supra illorum in hoc genere doctrinam admirabilem esse confessus est; sed ejusmodi praecepta ab illis negligi queritur, quae ex circumcisione consequebantur. Illud εὐθέως idem videtur sonare hoc loco ac « statim, » ut Perionius et Langus reddiderunt, vel idem ac « protinus. » Habebat enim circumcisio aliquid molesti, quod statim animos alienabat. Doctissimus Londinensis editor legendum primo conjicit εὐήθως, vel εὐθέως ἀμελεῖτε; deinde has conjecturas rejicit, et aliam proponit, nempe εὐθέως idem esse ac « temere. »

Τῶν ἔπειτα ("of what follows"). The Jew does not require of the Christians the observance of the eternal law, for above he admitted that their teaching in this respect was admirable; rather he complains that they neglect the precepts that followed from circumcision. The word εὐθέως here seems to mean the same as "at once", as Périon and Lang rendered it, or the same as "forthwith". For circumcision had something irksome about it that at once estranged people's minds. The very learned London editor first conjectures that one should read εὐήθως ("foolishly"), or εὐθέως ἀμελεῖτε; then he rejects these conjectures and proposes another, namely that εὐθέως means the same as "rashly".

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(⁸⁵) ‹anchor: gentes sperabunt› · call in col 498 Isa. LI, 4, 5.

Isaiah 51:4–5.

(printed under page 261) (⁸⁶) ‹anchor: de terra Aegypti› · call in col 498 Jer. XXXI, 31, 32.

Jeremiah 31:31–32.

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Συνεξετάσωμεν. Legi etiam posset συνεξετάσομεν. SYLBURG.

Συνεξετάσωμεν ("let us examine together"). One could also read συνεξετάσομεν ("we shall examine together"). SYLBURG.

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Ἠλπίσαμεν. Legit Sylburgius ἠλπίκαμεν, ut paulo ante legitur. Sed haec levissima sunt.

Ἠλπίσαμεν ("we hoped"). Sylburg reads ἠλπίκαμεν ("we have hoped"), as is read a little before. But these are very slight matters.

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Νυνὶ δὲ (ἀνέγνων γάρ). Toti huic loco lucem affert parenthesis, longa illa quidem, sed tamen necessaria ad perspiciendam orationis seriem, neque aliena a Justini consuetudine. Similes enim interdum occurrunt in hoc Dialogo. Vid. num. 78. Videtur Justinus dicere ἀνέγνων γάρ, quia antea dixerat ei Trypho, ἢ οὐκ ἀνέγνως;

Νυνὶ δὲ (ἀνέγνων γάρ) ("but now (for I have read)"). The parenthesis throws light on this whole passage: a long one, indeed, but necessary for seeing the train of the argument, and not foreign to Justin's habit. For similar ones occur now and then in this Dialogue. See n. 78. Justin seems to say "for I have read" because Trypho had said to him before, "Or have you not read?"

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Νόμος δὲ κατὰ νόμον. Non video cur displiceat haec scriptura erudito Londinensi editori, qui legendum arbitratur νόμος δὲ μετὰ νόμον. Legem adversus legem positam esse eo sensu docet Justinus, quod veritas adversus umbram, testamentum aeternum adversus temporarium constitui dicitur. At non verendum ne Justinus faveat haereticorum illius aetatis impietati, qui Evangelium opponebant Legi, ut veritatem mendacio et errori, et utriusque alium esse Deum fingebant.

Νόμος δὲ κατὰ νόμον ("a law set against a law"). I do not see why this reading displeases the learned London editor, who thinks one should read νόμος δὲ μετὰ νόμον ("a law after a law"). Justin teaches that law was set against law in the sense in which truth is said to be set against shadow, an eternal covenant against a temporary one. But there is no fear that Justin favours the impiety of the heretics of that age, who set the Gospel against the Law as truth against falsehood and error, and pretended that each had a different God.

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(12) ‹anchor: ὁμοίως ἔστησεν› · call in col 498

Ἔστησε. Miror Sylburgio aptius videri ἔσβεσε. Nam illud ἔστησε optime respondet simillimo verbo ἔπαυσε, quod paulo ante praecedit.

Ἔστησε ("stopped"). I am surprised that ἔσβεσε ("quenched") seems more fitting to Sylburg. For ἔστησε answers excellently to the very similar verb ἔπαυσε ("ended"), which comes a little before.

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(13) ‹anchor: αἰώνιός τε ἡμῖν νόμος› · call in col 498

Αἰώνιός τε ἡμῖν νόμος. S. Clemens sub finem Strom. I sic loquitur: Μωϋσῆς δὲ φαίνεται τὸν Κύριον διαθήκην καλῶν· Ἰδοὺ ἐγώ, λέγων, ἡ διαθήκη μου μετὰ σοῦ... ἐν δὲ τῷ Πέτρου κηρύγματι εὕροις ἂν νόμον καὶ λόγον τὸν Κύριον προσαγορευόμενον. « Moyses autem videtur Dominum appellare Testamentum: Ecce ego, dicens, pactum meum tecum... In Petri autem praedicatione invenies Dominum vocari Legem et Rationem. » In Excerpt. p. 809, idem Clemens testimonium ex praedicatione Petri iterum citat, illudque confirmat his Scripturae verbis: « De Sion exibit lex et verbum Domini de Jerusalem. Testimonium Domini fidele, sapientiam praestans parvulis. » Videtur Justinus in ejusmodi testimoniis de Christo intelligendis consentire cum Clemente et Christum existimasse in Isaiae testimonio proxime sequenti, « legem, judicium, justitiam et salutare » appellari. Vid. Strom. VII, p. 708.

Αἰώνιός τε ἡμῖν νόμος ("and an eternal law for us"). St Clement, near the end of Stromata I, speaks thus: "Moses appears to call the Lord a covenant: 'Behold I,' he says, 'my covenant with you' ... and in the Preaching of Peter you would find the Lord called Law and Word." "Moses seems to call the Lord the Covenant: 'Behold I,' saying, 'my covenant with you' ... But in the Preaching of Peter you will find the Lord called Law and Reason." In the Excerpts, p. 809, the same Clement cites the testimony from the Preaching of Peter again, and confirms it with these words of Scripture: "Out of Sion shall go forth the law, and the word of the Lord from Jerusalem. The testimony of the Lord is faithful, giving wisdom to little ones." Justin seems to agree with Clement in understanding such testimonies of Christ, and to have thought that in the testimony of Isaiah that follows next Christ is called "law, judgement, justice and salvation". See Stromata VII, p. 708.

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(⁸⁷) ‹anchor: quoniam glorificavit te› · call in col 499 Isa. LV, 3, 5.

Isaiah 55:3, 5.

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(14) ‹anchor: not visible in the crop› · call in col 499

Καὶ πεπείσμεθα. Vide num πεπύσμεθα, inquit R. Stephanus. Sed prorsus rejicienda haec conjectura.

Καὶ πεπείσμεθα ("and we are persuaded"). "See whether it should be πεπύσμεθα ('we have learned')," says R. Estienne. But this conjecture must be rejected outright.

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Οὗτός ἐστιν ὁ καινὸς νόμος. Haec de Christo intelligenda, ut patet ex his quae modo diximus. Ita etiam visum erudito Londinensi editori, qui interpretes reprehendit, quod ita reddiderint, « hanc esse novam legem. »

Οὗτός ἐστιν ὁ καινὸς νόμος ("he is the new law"). These words are to be understood of Christ, as is clear from what we have just said. So it seemed to the learned London editor too, who blames the translators for rendering "that this is the new law."

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Ἰδοὺ μάρτυρα. Infra num. 14, μαρτύριον, ut est apud Septuaginta, quod quidem mihi videtur Justini proposito convenientius. Is enim ejusmodi testimoniis, ut jam observavi, adductus videtur, ut Christum ipsum novam esse legem doceret.

Ἰδοὺ μάρτυρα ("behold, a witness"). Below, n. 14, μαρτύριον ("a testimony"), as in the Septuagint, which indeed seems to me better suited to Justin's purpose. For he seems, as I have already observed, to have been led by testimonies of this kind to teach that Christ himself is the new law.

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(17) ‹anchor: κέκραγεν Ἱερεμίας› · call in col 499

Κέκραγεν Ἱερεμίας. Vel memoria hic effluxit Justino, si Jeremiae attribuit proxima verba, « Aures vestrae, » etc., vel respicit ad superius Jeremiae testimonium, cujus contemptum exprobrat Judaeis. Pro Jeremia Langus in interpretando posuit Isaias: mallet Thirlbius Ἰωάννης aut Ἠλίας. Scriptum erat in aliis editionibus, ἡ καρδία, κέκραγεν, etc. Interpunctio, quam secutus sum, probatur Thirlbio.

Κέκραγεν Ἱερεμίας ("Jeremiah has cried out"). Either Justin's memory slipped here, if he attributes the preceding words, "Your ears," etc., to Jeremiah, or he is referring to the earlier testimony of Jeremiah, for whose contempt he reproaches the Jews. In translating, Lang put Isaiah for Jeremiah; Thirlby would prefer John or Elijah. Other editions printed ἡ καρδία, κέκραγεν, etc. The punctuation I have followed is approved by Thirlby.

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(18) ‹anchor: πτωχοὶ εὐαγγελίζονται› · call in col 499

Πτωχοὶ εὐαγγελίζονται. Respicit ad responsum Joannis discipulis a Christo datum. JEBB.

Πτωχοὶ εὐαγγελίζονται ("the poor have the gospel preached to them"). He refers to the answer Christ gave John's disciples. JEBB.

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(19) ‹anchor: καθαρός ἐστιν› · call in col 499

Καθαρός ἐστιν. Frustra legatur καθαρὸς ἔσται, ut Arcerio placuisse testatur Sylburgius.

Καθαρός ἐστιν ("he is clean"). It would be pointless to read καθαρὸς ἔσται ("he will be clean"), as Sylburg attests Arcerius preferred.

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(20) ‹anchor: Οὐ γὰρ δέ γε› · call in col 499

Δέ. δή ed. Ienensis.

Δέ. The Jena edition reads δή.

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(21) ‹anchor: not visible in the crop› · call in col 502

Ὃ εἴπετο. Cum ferri non possit vulgata Scriptura, legendum videtur: Ὃ εἶπε, τὸ τοῖς μεταγινώσκουσι, sic enim infra, num. 14: Τοῦτο ἐκεῖνο ὃ προηγόρευε τὸ βάπτισμα, τὸ μόνον καθαρίσαι τοὺς μετανοήσαντας δυνάμενον, τοῦτό ἐστι τὸ ὕδωρ τῆς ζωῆς. Et n. 44, sub finem: Τὸ ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν διὰ Ἡσαΐου κηρυχθὲν λουτρόν. Justinum loqui de Christianorum baptismate manifestum est ex his verbis, καὶ μηκέτι αἵμασι, nec probabile est eum de Israelitis agere.

Ὃ εἴπετο. Since the common reading cannot be borne, it seems one should read: Ὃ εἶπε, τὸ τοῖς μεταγινώσκουσι ("which he spoke of, the one for those who repent"); for so below, n. 14: "This is that baptism which he foretold, which alone can cleanse those who have repented; this is the water of life." And n. 44, near the end: "The washing for the remission of sins proclaimed through Isaiah." It is plain from the words "and no longer by blood" that Justin is speaking of the baptism of Christians, and it is not likely that he is treating of the Israelites.

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Καθαριζομένους. Leg. καθαριζομένοις.

Καθαριζομένους. Read καθαριζομένοις ("for those being cleansed").

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Πάντα τὰ ἔθνη. Legitur in Bibliis πάντα ἄκρα τῆς γῆς. Cappellus Append. ad Crit. Sacr. p. 529, existimat appositum fuisse in margine τὰ ἔθνη, ut illud ἄκρα explicaretur, ac Justinum utraque conjunxisse. Pronuntiat eruditus Londinensis editor « istud ἔθνη ex Justini cerebro ortum esse, in quo remanebant vestigia verborum proxime antecedentium. » Equidem varietates et dissensiones sancti Justini a vulgata septuaginta seniorum interpretatione, quae nimium multae sunt, quam ut hic singulas observemus, ex triplici potissimum causa ortas crediderim; quod in suis interdum codicibus aliter legeret ac hodie legimus; quod Scripturam saepe memoriter citaret, unde in Psalmis, quos ob quotidianum usum memoriae impressos et insculptos habebat, minus multo discrepat a Septuaginta; denique quod nonnulla interdum explicandi causa intexeret, velut cum in Apol. I, num. 51, haec refert ex Psalmo XXIII: « Tollite portas coelorum. » Forte idem ei in hoc Dialogi loco contigit.

Πάντα τὰ ἔθνη ("all the nations"). In the Bible one reads "all the ends of the earth". Cappel (Appendix to the Critica Sacra, p. 529) thinks τὰ ἔθνη was written in the margin to explain ἄκρα, and that Justin joined the two. The learned London editor declares that "this ἔθνη sprang from Justin's own head, in which traces of the words just before remained." For my part, I should think that St Justin's variations and departures from the common translation of the Seventy elders, which are too many for us to note each one here, arose chiefly from three causes: that his manuscripts sometimes read otherwise than we read today; that he often quoted Scripture from memory, which is why in the Psalms, which he had impressed and engraved on his memory by daily use, he differs much less from the Septuagint; and finally that he sometimes wove in words to explain, as when in Apology I, n. 51, he cites from Psalm 23 (24): "Lift up the gates of heaven." Perhaps the same happened to him in this passage of the Dialogue.

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Ἀπόστητε. Bis tantum legitur in Bibliis, ut jam multi observaverunt.

Ἀπόστητε ("depart"). In the Bible it is read only twice, as many have already observed.

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Πορεύεσθε. Habent Biblia: Ὅτι οὐ μετὰ ταραχῆς ἐξελεύσεσθε, οὐδὲ φυγῇ πορεύσεσθε· προπορεύσεται γὰρ πρότερος ὑμῶν Κύριος. Non assentior erudito editori Londinensi, qui legendum monet πορεύσεσθε apud Justinum. Aquila enim et Theodotion habent, ut Justinus, πορεύεσθε, nec aliter Septuaginta in cod. Jes. ubi legitur: Α. Θ. ὁμοίως τοῖς Ο'.

Πορεύεσθε ("go"). The Bible has: "For you shall not go out with tumult, nor go by flight; for the Lord shall go before you first." I do not agree with the learned London editor, who advises reading πορεύσεσθε ("you shall go") in Justin. For Aquila and Theodotion have πορεύεσθε, as Justin does, and the Septuagint no differently in the Jes. manuscript, where one reads: "Aquila, Theodotion: like the Seventy."

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(26) ‹anchor: οὗτος δὲ ἐτραυματίσθη› · call in col 502

Οὗτος. Vide an non Justinus fortasse scripserit rectius, αὐτός, ut in Bibliis et Apol. I, 50. OTTO.

Οὗτος ("this one"). Consider whether Justin may not perhaps have written, more correctly, αὐτός ("he"), as in the Bible and in Apology I, 50. OTTO.

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(⁸⁸) ‹anchor: odio habitam› · call in col 503 Isa. LII, 10, usque ad finem, LIII per totum, LIV, 1-6.

Isaiah 52:10 to the end; 53 throughout; 54:1–6.

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Ἐὰν δῶται. Sic etiam in Apol. I, 51: sed in utroque loco habent nostri codices mss. ἐὰν δῶτε, quod a R. Stephano immutatum fuit, rejecta ad calcem lectione codicum mss.

Ἐὰν δῶται ("if it be given"). So also in Apology I, 51; but in both places our manuscripts have ἐὰν δῶτε ("if you give"), which R. Estienne altered, relegating the manuscripts' reading to the end of the volume.

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(28) ‹anchor: τῶν αὐλαίων σου› · call in col 503

Τῶν αὐλαίων. Habet uterque codex αὐλέων, sed ad marginem legitur et ad calcem editionis R. Stephani αὐλαίων σου σφίγξον, μή. Habent etiam omnes editi nostri καὶ τὰς δέρεις τῶν αὐλέων σου. Atque illud quidem, τὰς δέρεις, Cappellus e margine in textum a Justino inductum putat; sed Thirlbius hanc lectionem defendit, et cum Justino Isaiam Curterii, Hieronymum, et Aldina et Complutensia Biblia monet consentire. Sed tamen has voces expunxi, quia desunt in mss. codicibus, nec satis graves videntur fuisse causae, cur eas R. Stephanus in contextum reciperet.

Τῶν αὐλαίων ("of your curtains"). Both manuscripts have αὐλέων, but in the margin, and at the end of R. Estienne's edition, one reads αὐλαίων σου σφίγξον, μή ("of your curtains; bind fast, do not ..."). All our printed editions also have καὶ τὰς δέρεις τῶν αὐλέων σου ("and the skins of your courts"). Cappel thinks that τὰς δέρεις was brought into the text from the margin by Justin; but Thirlby defends this reading and points out that Curterius's Isaiah, Jerome, and the Aldine and Complutensian Bibles agree with Justin. Nevertheless I have struck these words out, because they are missing from the manuscripts, and there seem not to have been weighty enough reasons for R. Estienne to take them into the text.

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(29) ‹anchor: ὄνομα ἑαυτῷ› · call in col 503

Κύριος ἐποίησεν ὄνομα ἑαυτῷ. Biblia: Κύριος ὁ ποιῶν σε, Κύριος Σαβαὼθ ὄνομα αὐτῷ.

Κύριος ἐποίησεν ὄνομα ἑαυτῷ ("the Lord has made himself a name"). The Bible: "The Lord who made you; the Lord of hosts is his name."

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(30) ‹anchor: Ὡς γυναῖκα› · call in col 503 (the opening parenthesis is not printed)

Ὡς γυναῖκα. Biblia: Οὐχ ὡς γυναῖκα-οὐδ' ὡς γυναῖκα.

Ὡς γυναῖκα ("as a woman"). The Bible: "Not as a woman ... nor as a woman."

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(⁸⁹) ‹anchor: et non deficiet› · call in col 506 Isa. LV, 3 usque ad finem.

Isaiah 55:3 to the end.

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Νέαν ζύμην. Frustra quaerit eruditus vir Samuel Jebb ubinam Justinus in Scripturis legerit, praeceptum fuisse ut novum fermentum adhiberetur post septem dies azymorum. Cum praecepisset Deus, ut fermentum ex omnibus finibus Judaeorum per septem dies removeretur, nonne hoc praecepto aliud continebatur, ut post dies azymorum novo fermento uterentur?

Νέαν ζύμην ("new leaven"). The learned Samuel Jebb asks in vain where in the Scriptures Justin read that it was commanded that new leaven be used after the seven days of unleavened bread. Since God had commanded that leaven be removed from all the borders of the Jews for seven days, was not another command contained in this one, namely that after the days of unleavened bread they should use new leaven?

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Εἰσακούσετε. Supra n. 12: Ἀκούσατέ μου τοὺς λόγους. Utramque lectionem Justino tribuere malim, quam utra sit praeferenda examinare.

Εἰσακούσετε ("you will hearken"). Above, n. 12: "Hear my words." I would rather attribute both readings to Justin than examine which is to be preferred.

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Καὶ ζήσεται. Addunt editiones Paris. ἐν ἀγαθοῖς, quod nec in mss. nec apud R. Stephan. legitur.

Καὶ ζήσεται ("and shall live"). The Paris editions add ἐν ἀγαθοῖς ("in good things"), which is read neither in the manuscripts nor in R. Estienne.

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Σπείραντι. Rectius, nisi fallor, apud LXX σπείροντι. THIRLB.

Σπείραντι ("to him who sowed"). More correctly, unless I am mistaken, the Seventy have σπείροντι ("to him who sows"). THIRLBY.

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Ἀποστραφῇ ed. Ienensis, juxta codd. mss. [the lemma's first letters are blurred in the scan]

The Jena edition reads ἀποστραφῇ ("turn back"), following the manuscripts.

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Διδαχθήσεσθε. Vitiose et corrupte pro διαχθήσεσθε (deducemini). PERIONIUS.

Διδαχθήσεσθε ("you will be taught"). A faulty and corrupt reading for διαχθήσεσθε ("you will be led through"). PÉRION.

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Ὡσηέ. Lapsu memoriae Osee pro Zacharia.

Ὡσηέ ("Hosea"). Hosea for Zechariah, by a slip of memory.

(37*) ‹anchor: προεῖπον, εἰρημένοι› · call in col 506 (printed as (37')) Εἰρημένοι. In mss. et editis absurde praemittitur καί, siquidem haec verba, εἰρημένοι εἰσί, pendeant ab antecedentibus illis, οἱ δὲ εἰς, etc. EDIT. PATROL.

Εἰρημένοι ("spoken"). In the manuscripts and printed editions καί ("and") is absurdly put before it, since these words, "they have been spoken", depend on those earlier words, "but others ... for", etc. EDITOR OF THE PATROLOGY.

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(⁹¹) ‹anchor: aquae non deficiunt› · call in col 507 Isa. LVIII, 1-11.

Isaiah 58:1–11.

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Ἰδοὺ εἰς κρίσεις. Sic etiam tres interpretes, Aquila, Theodotion et Symmachus, et codex Alexandrinus, et editio Aldina et Complutensis. LXX: εἰ εἰς κρίσεις. THIRLBIUS.

Ἰδοὺ εἰς κρίσεις ("behold, for strifes"). So also the three translators, Aquila, Theodotion and Symmachus, and the Alexandrine codex, and the Aldine and Complutensian editions. The Seventy: εἰ εἰς κρίσεις ("if for strifes"). THIRLBY.

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Καὶ ἡμέραν. Haec desunt apud LXX.

Καὶ ἡμέραν ("and a day"). These words are missing in the Seventy.

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Ἱμάτια. Sic habent codices mss. Sed R. Stephanus posuit ἰάματα, recte id quidem et accurate, si vera Scripturae et germana lectio quaeratur; sed si hoc tantummodo considerandum nobis judicemus, quomodo Justinus legerit, cur ei vereamur ejusmodi lectionem attribuere, quam Tertullianus, Cyprianus, Ambrosius et Augustinus secuti sunt, ut observavit Nobilius? Eo autem libentius crediderim Justinum ita legisse, ut habent nostri codices mss. quod interdum hanc vocem, ἱμάτια, eo sensu usurpet, qui huic loco conveniat. Calumnias Christianis afflictas vocat περίβλημα πονηρόν, Apol. II, n. 12; infra num. 116, peccata et pravas actiones hoc nomine apud Zachariam designari ait. Quinetiam ibidem vestimenta munda, quibus Jesus summus Sacerdos indutus fuit, gloriosam corporum resurrectionem videtur interpretari, quemadmodum Tertullianus his Isaiae verbis, « et vestimenta citius orientur, » corporum resurrectionem significari existimavit, lib. De resur. c. 27. Sed si Justinus, qui Graecis codicibus utebatur, legit ἱμάτια, Latinorum interpretum error, qui « vestimenta » hic reddidere, non tam ex intercedente inter ἰάματα et ἱμάτια similitudine, ut docet ad hunc locum Hieronymus, quam ex codicum vitio repetendus.

Ἱμάτια ("garments"). So the manuscripts have it. But R. Estienne put ἰάματα ("healings"), rightly and accurately indeed, if the true and genuine reading of Scripture is sought; but if we judge that we have only to consider how Justin read, why should we be afraid to attribute to him a reading that Tertullian, Cyprian, Ambrose and Augustine followed, as Nobilius observed? I am the more ready to believe that Justin read as our manuscripts have it because he sometimes uses this word, ἱμάτια, in a sense that suits this passage. He calls the calumnies inflicted on Christians "an evil garment", Apology II, n. 12; below, n. 116, he says that sins and wicked actions are meant by this name in Zechariah. Indeed, in the same place he seems to interpret the clean garments in which Jesus the high priest was clothed as the glorious resurrection of bodies, just as Tertullian thought that these words of Isaiah, "and your garments shall spring up the sooner", signify the resurrection of bodies, On the Resurrection, ch. 27. But if Justin, who used Greek manuscripts, read ἱμάτια, the error of the Latin translators, who rendered "garments" here, is to be traced not so much to the likeness between ἰάματα and ἱμάτια, as Jerome teaches on this passage, as to a fault in the manuscripts.

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Ὡς οἱ λόγοι τοῦ Θεοῦ. « De depravatione hujus loci nulla dubitatio esse potest, » inquit eruditus Londinensis editor, qui, « si quis audacior criticus pro λόγοι legeret προφῆται, non magnopere (continues)

Ὡς οἱ λόγοι τοῦ Θεοῦ ("as the words of God"). "There can be no doubt about the corruption of this passage," says the learned London editor, who, "if some bolder critic were to read προφῆται ('prophets') for λόγοι ('words'), not greatly (continues)

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(⁹²) ‹anchor: not visible in the crop; superscript scripture-reference note, numeral partly legible› · call in col 510 Deut. X, 16, 17.

Deuteronomy 10:16–17.

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Leviticus 26:40–41.

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Ἐπιβαίνῃ εἰς τὴν Ἱερουσαλήμ. Ex his patet quanta adhiberetur diligentia in ea lege observanda, quae a Justino Apol. I, n. 47, commemorata, Judaeos ingressu Hierosolymorum prohibebat, aut ingressus pretium mortem decernebat. Sed tamen de hujus legis severitate videtur aliquid deinceps remissum fuisse. Nam ex Itinerario Burdigalensi (et orat. 12 Gregorii Naz. et Hieronymo in cap. I. Sophon. discimus Judaeis quarto saeculo, semel in anno introitum Hierosolymitani soli concessum fuisse, quod quidem non videntur impetraturi fuisse suspiciosissimis illis secundi saeculi temporibus, cum « nec advenarum jure terram patriam saltem vestigio, ut ait Tertullianus Apol. 16, salutare, nec patrium solum vel ex longinquo, ut ait Aristo Pellaeus apud Euseb. Hist. lib. IV, c. 6, prospicere » liceret. Aliud est in quo lenius cum eis actum videtur fuisse. Testatur enim Aristo Pellaeus eos etiam regione circum Hierosolymam sita penitus exclusos fuisse. Τὸ πᾶν ἔθνος ἐξ ἐκείνου καὶ τῆς περὶ τὰ Ἱεροσόλυμα γῆς πάμπαν ἐπιβαίνειν εἴργεται... ὡς ἂν μηδ' ἐξ ἀπόπτου θεωροῖεν τὸ πάτριον ἔδαφος. Ait etiam Tertullianus adv. Jud. cap. 13 « neminem de genere Israel in civitate Bethleem remansisse, » ac interdictum esse « ne in confinio ipsius regionis demoretur quisquam Judaeorum, » eisque terram suam « de longinquo oculis tantum videre permissum. » Ejusmodi testimonia nonnulli de tota Palaestina acceperunt; quibus equidem non assentior; sed certe de regione Bethleemitica accipi debent. At Judaeos quarto saeculo Bethleemi fuisse discimus ex his Hieronymi verbis, epist. 41, ad Pammach. et Oceanum: « Veni rursum Hierosolymam, inquit, et Bethleem. Quo labore, quo pretio Bar-aninam nocturnum habui praeceptorem? Timebat enim Judaeos et mihi alterum exhibebat Nicodemum. » Vid. adv. Vigilant. sub finem. Cum Hieronymo consentire Hilarius videtur, qui de Judaeis ait in Psal. LVIII, n. 12: « Amissa civitate, temploque deserto, et secundum Romani regis edicta, circumeuntes tantum, non etiam ineuntes civitatem fames eos.... afficiet. »

Ἐπιβαίνῃ εἰς τὴν Ἱερουσαλήμ ("set foot in Jerusalem"). From this it is clear how much care was taken in observing the law, mentioned by Justin in Apology I, n. 47, that barred the Jews from entering Jerusalem or decreed death as the price of entry. Yet something of this law's severity seems to have been relaxed afterwards. For from the Bordeaux Itinerary (and Gregory Nazianzen's Oration 12, and Jerome on Zephaniah ch. 1) we learn that in the fourth century the Jews were allowed to enter the soil of Jerusalem once a year; which they seem unlikely to have obtained in those most suspicious times of the second century, when it was not permitted them "even by the right of strangers to greet their native land with so much as a footstep," as Tertullian says (Apology 16), "nor to look upon their ancestral soil even from afar," as Aristo of Pella says in Eusebius, History book IV, ch. 6. There is another point in which they seem to have been dealt with more mildly. For Aristo of Pella attests that they were shut out entirely even from the region lying around Jerusalem: "The whole nation was from that time forbidden altogether to set foot in the land around Jerusalem ... so that they might not see their ancestral soil even from a distance." Tertullian too says (Against the Jews, ch. 13) that "no one of the race of Israel remained in the city of Bethlehem," and that it was forbidden "that any of the Jews should linger even within the borders of that region," and that they were "permitted only to see their land with their eyes from afar." Some have taken testimonies of this kind of the whole of Palestine; with them I do not agree; but they must certainly be taken of the region of Bethlehem. Yet we learn that there were Jews at Bethlehem in the fourth century from these words of Jerome, letter 41, to Pammachius and Oceanus: "I came again to Jerusalem," he says, "and Bethlehem. With what labour, at what price, did I have Baraninas as my teacher by night! For he feared the Jews, and showed himself to me as a second Nicodemus." See Against Vigilantius, near the end. Hilary seems to agree with Jerome, who says of the Jews, on Psalm 58, n. 12: "Having lost their city, their temple deserted, and, by the edicts of the Roman king, only going round the city and not entering it, famine will afflict them ...."

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Ἀπὸ τῆς ἐν σαρκὶ ὑμῶν περιτομῆς. Eo attentius consideranda haec sancti martyris sententia, quod saepe in hoc Dialogo repetitur. Ignorationem et infirmitatem Deo Judaeorum affingebant haeretici, ut videre est apud Iren. lib. IV, c. 4, ob eversam Hierosolymam et Mosaicae legis instituta ad perniciem Judaeorum conversa. Contra Justinus Dei providentiam in hoc maxime admiratur, quod cum pleraque instituta alibi quam Hierosolymis observari non possent, ipsa circumcisio, quae alibi observari poterat, aditum Judaeis in hanc urbem praecluderet. Circumcisionem institutam fuisse, ut Judaei ab aliis gentibus secernerentur, scriptores plurimi dixere. Sed quod institutam dicit Justinus, ut hac nota distincti punirentur, id Tertullianus imitatur in libro adv. Jud. cap. 3: « Dari enim habebat, inquit, circumcisio, sed in signum; unde Israel in novissimo tempore dignosci haberet, quando secundum sua merita in sanctam civitatem ingredi prohiberetur..... Haec igitur Dei providentia fuit, dandi circumcisionem Israel in signum unde dignosci posset, cum adveniret tempus, quo meritis suis supra dictis in Hierusalem admitti prohiberetur. » Forte in eamdem sententiam accipi debet quod ait Irenaeus lib. IV, cap. 16, circumcisionem in signo datam, « ut cognoscibile perseveret genus Abrahae. » Vid. lib. III, c. 12, n. 11.

Ἀπὸ τῆς ἐν σαρκὶ ὑμῶν περιτομῆς ("from the circumcision in your flesh"). This opinion of the holy martyr deserves the closer attention because it is often repeated in this Dialogue. The heretics, as may be seen in Irenaeus book IV, ch. 4, ascribed ignorance and weakness to the God of the Jews, because Jerusalem had been overthrown and the institutions of the Mosaic law had turned to the ruin of the Jews. Justin, on the contrary, most admires God's providence in this: that whereas most of the institutions could not be observed anywhere but at Jerusalem, circumcision itself, which could be observed elsewhere, shut the Jews out from entering that city. Very many writers have said that circumcision was instituted so that the Jews might be set apart from the other nations. But what Justin says, that it was instituted so that, marked out by this sign, they might be punished, Tertullian imitates in his book Against the Jews, ch. 3: "For circumcision was to be given," he says, "but as a sign, by which Israel should be recognized in the last time, when according to its deserts it would be forbidden to enter the holy city ..... This, then, was God's providence, to give Israel circumcision as a sign by which it could be recognized when the time came in which, for its deserts stated above, it would be forbidden admittance to Jerusalem." Perhaps what Irenaeus says in book IV, ch. 16, that circumcision was given as a sign "so that the race of Abraham might remain recognizable," should be taken in the same sense. See book III, ch. 12, n. 11.

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Isa. LVII, 1-4.

Isaiah 57:1–4.

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Καταρώμενοι. Vide infra num. 132.

Καταρώμενοι ("cursing"). See below, no. 132.

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Καὶ τοῦτο ἐπράξατε. Eadem Judaeis exprobrat infra num. 133, et Apol. I, num. 31. Jebb.

Καὶ τοῦτο ἐπράξατε ("and this you did"). He reproaches the Jews with the same thing below, no. 133, and in Apology I, no. 31. Jebb.

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Καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ, καὶ ἄνδρες δίκαιοι αἴρονται, καὶ οὐδεὶς κατανοεῖ, edit. Ienensis. Haec verba, inquit D. Otto, in codd. mss. et editis non comparent, sed leguntur c. 110 et Apol. I, c. 48. Et rectissime contendit Thirlbius illa a librario, non a Justino praetermissa esse; nempe errandi ansam dedit repetitum καὶ οὐδείς.

Καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ, καὶ ἄνδρες δίκαιοι αἴρονται, καὶ οὐδεὶς κατανοεῖ ("and no one takes it to heart, and righteous men are taken away, and no one considers"), Jena edition. These words, says Mr Otto, do not appear in the manuscripts and printed editions, but they are read in ch. 110 and Apology I, ch. 48. And Thirlby argues quite rightly that they were left out by a copyist, not by Justin; the repeated καὶ οὐδείς, of course, gave occasion for the error.

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Οἷς κἀκείνοις. Sic mss. codices et R. Steph. Editiones Graeco-Latinae οἳ κἀκείνοις. Legendum conjicit R. St. κἀκείνης.

Οἷς κἀκείνοις. So the manuscripts and R. Estienne. The Greek-Latin editions have οἳ κἀκείνοις. R. Estienne conjectures that κἀκείνης should be read.

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Προσχωροῦσιν. Sic emendatum in editionibus Parisiensibus pro eo quod erat in mss. et apud R. Stephanum προχωροῦσι. Sic etiam infra legitur n. 43, ut observavit Sylburgius.

Προσχωροῦσιν ("those who approach"). So corrected in the Paris editions for what stood in the manuscripts and in R. Estienne, προχωροῦσι ("go forward"). So too it is read below, no. 43, as Sylburg observed.

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Οὐ μόνον οὐ μετενοήσατε. Hunc Justini locum transtulit Eusebius in librum quartum Historiae suae cap. 18. Legitur autem in Eusebii contextu οὐ μόνον δὲ οὐ μετενοήσατε, sed vetustissimus codex Colbertinus et duo Regii, quorum alter est etiam valde antiquus, habent οὐ μόνον δὲ μετενοήσατε. Atque haec quidem loquendi ratio cum nec inusitata Justino fuit, ut perspici potest ex Cohort. num. 9, nec a grammaticorum observationibus absona; qui unam negationem in ejusmodi locis idem interdum ac duas et apud Graecos et apud Latinos valere dixerunt; tum vero ex hac mss. codicum, praesertim vetustissimorum, auctoritate plurimum mihi videtur ponderis habere. Improbabile prorsus est secundam negationem, si a Justino et Eusebio adhibita fuisset, expunctam a librariis fuisse ex codicibus, in quibus nunc non reperitur. At cur eam in codicibus, in quibus exstat, addiderint, in promptu causa est; nimirum quod eam ad sensum necessariam crederent. Hinc etiam codices, in quibus duae negationes reperiuntur, inter se non consentiunt. Legitur enim in uno ex Regiis: οὐ μόνον δὲ οὐδὲ μετενοήσατε. Videtur ergo germanissima esse hujus loci scriptura, οὐ μόνον δὲ μετενοήσατε. Illud δέ saepe apud Justinum redundat, ut observavimus initio Apol. I. — Οὐ μόνον... ἁπλῶς ἀνθρ. Justini codd. mss. et editi: οὐ μόνον οὐ μετεν., Euseb. vulgo: οὐ μόνον δὲ οὐ. Maranus autem refert Eusebii codicem Colbertinum valde antiquum ejusdemque duo Regios, quorum alter vetustissimus (quibus adde Savilianum in bibliotheca Bodleiana hodie servatum; unus ex Regiis eodem Marano adnotante habet οὐ μόνον δὲ οὐδὲ μετεν.), praebere οὐ μόνον δὲ μετεν. Quare V. D. etiam apud martyrem ita legendum censuit eumque secutus Burton posterius οὐ e textu Eusebiano expulit. Sed mutatio vix videtur necessaria. Non enim veri simile est, secundam illam negationem in diversissimis (Justini et Eusebii) codd. mss., in quibus invenitur, a librariis additam fuisse. Insuper loquendi ratio οὐ μόνον οὐ passim invenitur; coll. v. c. locum simillimum c. 108, p. 335, C: οὐ μόνον οὐ μετενοήσατε, ... ἀλλ', ὡς προεῖπον (sc. nostro loco), ἄνδρας χειρ. ἐκλεκτοὺς εἰς πᾶσαν τὴν οἰκουμένην ἐπέμψατε κηρύσσοντας, ὅτι αἵρεσίς τις ἄθεος..... ἐγήγερται, etc. Verba οὐ μετεν., unam efficiunt notionem: abstinuistis a poenitentia; ἀλλά autem, cui καί recte non adjectum est, rem amplificat: imo potius. Cf. Apol. I, c. 5. Otto.

Οὐ μόνον οὐ μετενοήσατε ("not only did you not repent"). Eusebius carried this passage of Justin into the fourth book of his History, ch. 18. In the text of Eusebius it reads οὐ μόνον δὲ οὐ μετενοήσατε, but the very old Colbert codex and two Royal codices, one of which is also very ancient, have οὐ μόνον δὲ μετενοήσατε. And this manner of speaking was not unusual for Justin, as can be seen from the Exhortation, no. 9, nor at odds with the observations of the grammarians, who have said that in passages of this kind one negative is sometimes worth as much as two, among both Greeks and Latins; and from this authority of the manuscripts, especially the oldest, it seems to me to carry very great weight. It is altogether improbable that the second negative, if Justin and Eusebius had used it, was struck out by copyists from the codices in which it is not now found. But why they added it in the codices where it stands, the reason is ready to hand: plainly because they thought it necessary to the sense. Hence too the codices in which two negatives are found do not agree among themselves; for in one of the Royal codices one reads οὐ μόνον δὲ οὐδὲ μετενοήσατε. The truest reading of this passage therefore seems to be οὐ μόνον δὲ μετενοήσατε. That δέ is often redundant in Justin, as we observed at the beginning of Apology I. — Οὐ μόνον... ἁπλῶς ἀνθρ. The manuscripts and editions of Justin: οὐ μόνον οὐ μετεν.; Eusebius commonly: οὐ μόνον δὲ οὐ. But Maran reports that a very old Colbert codex of Eusebius and two Royal codices of the same, one of them very old (add to these the Savile codex now kept in the Bodleian Library; one of the Royal codices, as the same Maran notes, has οὐ μόνον δὲ οὐδὲ μετεν.), give οὐ μόνον δὲ μετεν. Wherefore that learned man judged that it should be so read in the martyr also, and Burton, following him, afterwards expelled the οὐ from the text of Eusebius. But the change hardly seems necessary. For it is not likely that that second negative was added by copyists in the very different manuscripts (of Justin and of Eusebius) in which it is found. Besides, the expression οὐ μόνον οὐ is found everywhere; compare, for example, the very similar passage in ch. 108, p. 335 C: "not only did you not repent, ... but, as I said before (namely in our passage), you sent chosen men throughout the whole world proclaiming that a godless heresy ..... has arisen," etc. The words οὐ μετεν. form a single notion: "you refrained from repentance"; and ἀλλά, to which καί is rightly not added, heightens the matter: "nay rather." Cf. Apology I, ch. 5. Otto.

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Κακῶς. Sic Eusebius et Nicephorus et Rufinus. Ex sex Eusebii codicibus, quorum variae le- (continues)

Κακῶς ("wickedly"). So Eusebius and Nicephorus and Rufinus. Of the six codices of Eusebius whose variant re- (continues)

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Isa. LII, 5.

Isaiah 52:5.

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Isa. III, 9.

Isaiah 3:9.

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Isa. V, 18-20.

Isaiah 5:18–20.

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Matth. XXI, 13.

Matthew 21:13.

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Matth. XXIII, 23, 27.

Matthew 23:23, 27.

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Luc. XI, 52.

Luke 11:52.

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Ἐκλεξάμενοι. Vetustissimorum Eusebii Colbertinorum codd. alter ἐπιλεξάμενοι. Legitur apud Eusebium ἐκλεξάμενοι τότε ἀπὸ Ἱερουσαλήμ. Ibidem nonnulli codices recentiores εἰς ἅπασαν. — Ἀλλὰ... λέγουσιν. Justinus, c. 108 et 117, Judaeis exprobrat: hos scilicet per totum terrarum orbem misisse, qui Christum ejusque asseclas in suspicionem adducerent. Tertullianus ad nation. I, c. 14 (Opp. ed. Leopold. p. I), p. 148: « Et credidit vulgus Judaeo. Quod enim aliud genus seminarium est infamiae nostrae? » Adde adv. Marc. III, c. 23, (p. III) p. 140, et adv. Jud. c. 13 (p. IV), p. 326. Otto

Ἐκλεξάμενοι ("having chosen"). One of the two very old Colbert codices of Eusebius has ἐπιλεξάμενοι. In Eusebius one reads ἐκλεξάμενοι τότε ἀπὸ Ἱερουσαλήμ ("having then chosen from Jerusalem"). In the same place some more recent codices have εἰς ἅπασαν ("into the whole"). — Ἀλλὰ... λέγουσιν. Justin, chs. 108 and 117, reproaches the Jews: namely, that they sent men throughout the whole world to bring Christ and his followers under suspicion. Tertullian, To the Nations I, ch. 14 (Works, Leopold's edition, part I), p. 148: "And the common people believed the Jew. For what other kind of seed-bed is there of the infamy against us?" Add Against Marcion III, ch. 23 (part III), p. 140, and Against the Jews ch. 13 (part IV), p. 326. Otto.

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Ἄθεον. Tres Eusebii codices vetustissimi ἀθέων, sicque edidit R. Stephanus. At Nicephorus habet ἄθεον. Ita etiam legit Rufinus. Vide infra n. 108. Ibidem Eusebius πεφάνθαι.

Ἄθεον ("godless"). Three very old codices of Eusebius have ἀθέων ("of godless men"), and so R. Estienne printed it. But Nicephorus has ἄθεον; Rufinus also reads so. See below, no. 108. In the same place Eusebius has πεφάνθαι.

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Καταλέγοντές τε. Ex Eusebio addidimus particulam, quae tamen deerat in vetustissimorum Colbertinorum altero.

Καταλέγοντές τε ("and recounting"). We added the particle from Eusebius, though it was missing in one of the two very old Colbert codices.

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Ἡμᾶς πάντες. Euseb. ἡμᾶς ἅπαντες. Habent tamen nonnulli codices recentiores ut Justinus.

Ἡμᾶς πάντες ("all ... us"). Eusebius has ἡμᾶς ἅπαντες. Some more recent codices, however, read as Justin does.

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Καὶ τὸ καλὸν πονηρόν. Haec e sacro contextu desumpsit Robertus Stephanus, cum ea in codice mss. non reperisset.

Καὶ τὸ καλὸν πονηρόν ("and the good evil"). Robert Estienne took these words from the sacred text, since he had not found them in the manuscript.

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Τὰ πικρὰ καὶ σκοτεινά. Liquet hic memorari horrenda illa crimina quae Christianis affingi solebant, nempe Thyesteas coenas et promiscuos concubitus. Hinc paulo ante dicebat: Καταλέγοντές τε ταῦτα ἅπερ καθ' ἡμῶν οἱ ἀγνοοῦντες ἡμᾶς πάντες λέγουσιν, et num. 108, eamdem historiam repetens in gratiam eorum qui pridie non adfuerant, ἄθεα καὶ ἄνομα καὶ ἀνόσια vocat haec facinora. Quo tempore hae calumniae a Judaeis spargi coeperint inquirimus in Praefat. part. 3.

Τὰ πικρὰ καὶ σκοτεινά ("the bitter and dark things"). Plainly those horrible crimes are meant here which used to be fastened on the Christians, namely Thyestean banquets and promiscuous intercourse. Hence a little before he said: "and recounting the things which all who do not know us say against us," and in no. 108, repeating the same account for the benefit of those who had not been present the day before, he calls these deeds "godless and lawless and unholy." At what time these calumnies began to be spread by the Jews we inquire in the Preface, part 3.

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Οὐκ εἰσέρχεσθε, etc. Legitur ad marginem in utroque codice ms., et apud R. Stephanum ad calcem: οὐκ εἰσήλθετε καὶ τοὺς ἐρχομένους ἐκωλύσατε.

Οὐκ εἰσέρχεσθε, etc. ("you do not enter"). In the margin of both manuscripts, and in R. Estienne at the foot, one reads: οὐκ εἰσήλθετε καὶ τοὺς ἐρχομένους ἐκωλύσατε ("you did not enter, and you hindered those coming").

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Isa. I, 16.

Isaiah 1:16.

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Περιτέμνεσθαι. Inutili prorsus opera legendum conjicit περιτέμνεσθε eruditus Londinensis editor.

Περιτέμνεσθαι ("to be circumcised"). With labour wholly useless the learned London editor conjectures that περιτέμνεσθε ("you are circumcised") should be read.

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Μέχρι τῶν ἀῤῥήτων. Aeque inutilis opera Sylburgii subaudiendum existimantis προχωρεῖν, προϊέναι, vel simile quid, ac Thirlbii legendum conjicientis μέχρι τῶν ἀῤῥήτων θανάτου τιμωριῶν. Satis est interpungere post illam vocem τιμωριῶν. Aptior ejusdem Thirlbii conjectura, dum paulo post legendum monet τὰ μηδὲν βλάπτοντα ἡμᾶς.

Μέχρι τῶν ἀῤῥήτων ("as far as the unspeakable things"). Equally useless is the labour of Sylburg, who thinks προχωρεῖν, προϊέναι ("to go on, to proceed") or something similar is to be understood, and of Thirlby, who conjectures that μέχρι τῶν ἀῤῥήτων θανάτου τιμωριῶν ("as far as the unspeakable punishments of death") should be read. It is enough to punctuate after the word τιμωριῶν. More apt is the same Thirlby's conjecture when, a little after, he advises reading τὰ μηδὲν βλάπτοντα ἡμᾶς ("the things that do us no harm").

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Τοῦτό ἐστιν. Haec profecto non Justinus disserit, sed Trypho, cujus similem sententiam jam vidimus n. 7. Restituenda ergo haec verba Tryphoni, et pro φυλάσσομεν legendum φυλάσσετε. Legit editor Londinensis καὶ ὁ Τρύφων, Τοῦτό ἐστιν ... φυλάσσετε.

Τοῦτό ἐστιν ("This is"). It is surely not Justin who says this, but Trypho, a like opinion of whose we have already seen in no. 7. These words, then, are to be given back to Trypho, and for φυλάσσομεν ("we keep") φυλάσσετε ("you keep") should be read. The London editor reads καὶ ὁ Τρύφων, Τοῦτό ἐστιν ... φυλάσσετε ("And Trypho: This is ... you keep").

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Ἀκρόβυστον... τὸν Ἀδάμ. Haec Justini ratiocinatio reperitur apud Tertullianum adv. Jud. cap. 1, et Lactantium lib. IV, cap. 18.

Ἀκρόβυστον... τὸν Ἀδάμ ("Adam ... uncircumcised"). This reasoning of Justin's is found in Tertullian, Against the Jews ch. 1, and in Lactantius, book IV, ch. 18.

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Λὼτ ἀπερίτμητος. Justini vestigia manifeste premunt Irenaeus lib. IV, c. 16, et Tertullianus adv. Jud. c. 2.

Λὼτ ἀπερίτμητος ("Lot uncircumcised"). Irenaeus, book IV, ch. 16, and Tertullian, Against the Jews ch. 2, plainly follow in Justin's footsteps.

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Ose. I, 9.

Hosea 1:9.

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Ezech. XX, 12.

Ezekiel 20:12.

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Exod. XXXII, 6.

Exodus 32:6.

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Deut. XXXII, 15.

Deuteronomy 32:15.

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Ἵνα καὶ ἐν τῷ ἐσθίειν. Idem docent Clemens Alex. Paedag. l. I, c. 1, pag. 149; Tertullianus II, adv. Marc., c. 19, et Novitianus lib. De cib. Jud., cap. 4. Auctor Constitut. apost., l. VI, cap. 20. Carpit tamen hanc Justini rationem Spencerus, negatque « hanc sententiam quidquam praeter speciem et colorem habere, » tom. I, De leg. Hebr., p. 265. Fallitur doctissimus scriptor. Nam 1° Temperantiae ratio, quam Justinus ciborum delectu contineri putat, minime obstat quominus aliae ejusdem legis rationes et causae afferantur. Clemens loco citato solam temperantiam considerat; in eodem libro cap. 10, alias causas ex ipsa interdictorum animalium natura repetit. 2° Minus animadvertit Spencerus quid inter Justinum et Judaeos agatur. Nam cum Judaei temperantiam in hac nonnullorum animalium abstinentia positam ducerent; an non merito demonstrat Justinus hanc legem non esse praescriptum legis aeternae, sed Judaeis datam esse veluti quoddam elementum, ut Dei qui haec praescripsit, inter edendum et bibendum meminissent?

Ἵνα καὶ ἐν τῷ ἐσθίειν ("that even in eating"). The same is taught by Clement of Alexandria, Paedagogus book I, ch. 1, p. 149; Tertullian, Against Marcion II, ch. 19; and Novatian, in the book On the Jewish Foods, ch. 4; and by the author of the Apostolic Constitutions, book VI, ch. 20. Spencer, however, carps at this reasoning of Justin's and denies that "this opinion has anything beyond appearance and colour," vol. I, On the Laws of the Hebrews, p. 265. The very learned writer is mistaken. For, 1st, the reason of temperance, which Justin thinks is contained in the choice of foods, in no way prevents other reasons and causes of the same law from being brought forward. Clement in the place cited considers temperance alone; in the same book, ch. 10, he draws other causes from the very nature of the forbidden animals. 2nd, Spencer paid too little attention to what is at issue between Justin and the Jews. For since the Jews held that temperance consisted in this abstinence from certain animals, does not Justin rightly show that this law is not a precept of the eternal law, but was given to the Jews as a kind of elementary lesson, so that they might remember God, who prescribed these things, while eating and drinking?

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Καὶ ἐλιπάνθη. Desunt haec apud LXX, et Justini negligentiae imputantur ab erudito Londinensi editore; sed tamen hunc locum S. Chrysostomus eodem modo refert, homil. 1, in Jud. n. 2. Ex his autem testimoniis, alterum ex libro Exodi petitum ad ea spectat, quae ante leges Mosaicas, alterum ex Deuteronomio, ad ea quae post has leges contigere. Atque id quidem videtur Justinus hac mente fecisse, ut probaret legem non solum Judaeis ob nequitiam et cor durissimum impositam fuisse, sed etiam illos minime hac lege sanatos fuisse.

Καὶ ἐλιπάνθη ("and he grew fat"). These words are lacking in the Septuagint, and the learned London editor puts them down to Justin's carelessness; but St Chrysostom cites this passage in the same way, Homily 1 Against the Jews, no. 2. Of these testimonies, the one taken from the book of Exodus concerns what happened before the Mosaic laws, the other, from Deuteronomy, what happened after these laws. And Justin seems to have done this with the intent of proving not only that the law was imposed on the Jews for their wickedness and very hard heart, but also that they were in no way healed by this law.

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Ὅπερ ἐστὶν νεκριμαῖον. Sic legendum censuit H. Stephanus, loco vulgatae lectionis ἐκριμαῖον (ejectitium), contradicente Lango, cui placet ἐκκρεμαῖον (pensile, suspensum). Edit. Patrol.

Ὅπερ ἐστὶν νεκριμαῖον ("which is carrion"). So H. Estienne judged it should be read, in place of the common reading ἐκριμαῖον ("cast out"), against Lange, who prefers ἐκκρεμαῖον ("hanging, suspended"). Editor of the Patrologia.

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Βουλομένου αὐτοῦ εἰπεῖν. Non soli Judaei illud objiciebant, « Ut olera herbae, » sed ipsi etiam haeretici, qui carnium usum vetabant, hoc testimonio errorem tuebantur, ut videre est apud Basilium epist. 236, n. 4. Sed demonstrat Justinus hunc locum favere Christianis, et quemadmodum nonnullis oleribus abstinemus, non quod impura sint, sed quod noceant, ita licentiam Noe concessam non aliis quam naturae et rationis finibus contineri. Ita porro solemne fuit Christianis victus sui rationem hoc Scripturae testimonio defendere, ut eos Julianus exagitet apud Cyrill. Alex. lib. IX, p. 319, quod puros se, ut Judaei, non praebeant, sed omnia, « ut olera herbae, » edenda pronuntient. Idem imperator in sexta oratione ridet illud hominum genus quod promiscue omnia comedit « tanquam olera herbarum. » Tum addit: Γνωρίζεις, οἶμαι, τῶν Γαλιλαίων τὰ ῥήματα. « Agnoscis, opinor, Galilaeorum verba. »

Βουλομένου αὐτοῦ εἰπεῖν ("when he was about to say"). Not only did the Jews raise the objection "As the green herbs," but the heretics themselves too, who forbade the eating of meat, defended their error with this testimony, as can be seen in Basil, Letter 236, no. 4. But Justin shows that this passage favours the Christians, and that, just as we abstain from some vegetables not because they are impure but because they do harm, so the freedom granted to Noah is bounded by no limits other than those of nature and reason. Moreover it was so customary for Christians to defend their way of life by this testimony of Scripture that Julian, in Cyril of Alexandria, book IX, p. 319, attacks them for not keeping themselves pure as the Jews do, but declaring that everything is to be eaten "as the green herbs." The same emperor, in his sixth oration, mocks that kind of men who eat everything indiscriminately "like green herbs." Then he adds: Γνωρίζεις, οἶμαι, τῶν Γαλιλαίων τὰ ῥήματα. "You recognize, I think, the words of the Galileans."

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Deut. XXXII, 6, 20.

Deuteronomy 32:6, 20.

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Τοῦ μὴ ἀκούσεσθε. Ita legitur in codicibus Reg. et Clarom. et apud R. Stephanum. Legit Perionius οὐ μὴ ἀκούετε. R. Stephanus et Sylburgius illud τοῦ expungendum duxerunt, atque ex editionibus Parisiensibus expunctum fuit; haud tamen scio an immerito expunctum. Nam in Apol. II, n. 2, refert Justinus dixisse Lucium martyrem Urbico: Τοῦ τὸν ἄνθρωπον τοῦτον ἐκολάσω. In utroque loco supplendum videtur χάριν ante illud τοῦ. Totum hunc locum, ex quo illud φατέ immerito expungendum censebat Sylburgius, ope accuratioris interpunctionis sanatum et illustratum spero.

Τοῦ μὴ ἀκούσεσθε. So it reads in the Royal and Clermont codices and in R. Estienne. Périon reads οὐ μὴ ἀκούετε ("you do not hear"). R. Estienne and Sylburg thought that τοῦ should be struck out, and it was struck out of the Paris editions; yet I rather think it was struck out wrongly. For in Apology II, no. 2, Justin reports that the martyr Lucius said to Urbicus: Τοῦ τὸν ἄνθρωπον τοῦτον ἐκολάσω ("[For what reason] did you punish this man?"). In both places χάριν ("for the sake of") seems to be understood before that τοῦ. This whole passage, from which Sylburg wrongly judged that φατέ should be struck out, I hope has been healed and made clear with the help of more exact punctuation.

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Βιβρώσκεσθαι. Subaudiendum ἐπιτήδειον, vel simile adjectivum, aut indicative legendum βιβρώσκεται, Sylburgius. Legit Thirlbius, Ὅτι πᾶν λάχανον χόρτος ἐστὶ καὶ βιβρώσκεται.

Βιβρώσκεσθαι ("to be eaten"). Understand ἐπιτήδειον ("fit") or a similar adjective, or read the indicative βιβρώσκεται ("is eaten"): Sylburg. Thirlby reads: "That every vegetable is grass and is eaten."

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Οὕτω καὶ ἀκαθάρτων. Sic se habet S. Martyris ratiocinatio interpretibus minus perspecta. Quemadmodum ab oleribus nonnullis abstinemus, non quod lege ulla vetita sint, sed quod noxia; ita lex abstinendi ab animalibus injustis et rapacibus Noae imposita non fuit, sed vobis ob peccata hoc jugum imponi oportebat. Frustra ergo Thirlbius « hic deesse aliqua multa » opinatus est.

Οὕτω καὶ ἀκαθάρτων ("so also of unclean ..."). The holy Martyr's reasoning, not well grasped by the interpreters, runs thus: just as we abstain from some vegetables, not because they are forbidden by any law but because they are harmful, so the law of abstaining from unjust and rapacious animals was not imposed on Noah, but this yoke had to be imposed on you because of your sins. Thirlby was therefore wrong to think that "a good deal is missing here."

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Ἐπεὶ καὶ τὸ μάννα, etc. Idem testatur Irenaeus, lib. IV, cap. 15: « At ubi conversi sunt, inquit, ad vituli factionem, et reversi sunt animis suis in Aegyptum, servi pro liberis concupiscentes esse, aptam concupiscentiae suae acceperunt servitutem, a Deo quidem non abscindentem, in servitutis autem jugo dominantem eis. » Idem observat Tertullianus lib. II, adv. Marcionem, cap. 18. At luculenter eadem sententia exponitur lib. VI Constitut. apost., cap. 20.

Ἐπεὶ καὶ τὸ μάννα, etc. ("since the manna too"). Irenaeus bears witness to the same, book IV, ch. 15: "But when," he says, "they turned to the making of the calf and returned in their hearts to Egypt, desiring to be slaves instead of free men, they received a servitude fitted to their desire, one that did not indeed cut them off from God, but ruled over them in the yoke of servitude." Tertullian observes the same, Against Marcion book II, ch. 18. And the same opinion is set out clearly in book VI of the Apostolic Constitutions, ch. 20.

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Παρεπικράνατε... ὑμῶν. Biblia: παρεπίκραναν... αὐτῶν.

Παρεπικράνατε... ὑμῶν ("you provoked ... your"). The Bible: παρεπίκραναν... αὐτῶν ("they provoked ... their").

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Ezech. XX, 19-26.

Ezekiel 20:19–26.

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Καὶ οὐκ ἐποίησα. Biblia καὶ ἐποίησα.

Καὶ οὐκ ἐποίησα ("and I did not do"). The Bible: καὶ ἐποίησα ("and I did").

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Ἐθνῶν ἐξήγαγον. Monet Thirlbius legendum ἐθνῶν ὧν ἐξήγαγον, atque ita in plerisque legi observat Nobilius.

Ἐθνῶν ἐξήγαγον ("of the nations ... I brought out"). Thirlby advises reading ἐθνῶν ὧν ἐξήγαγον ("of the nations from which I brought out"), and Nobili observes that it reads so in most copies.

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Ἐν τοῖς δόμασιν αὐτῶν. Septuaginta ἐν τοῖς δόγμασιν αὐτῶν. Aquila, καὶ ἐμίανα αὐτοὺς ἐν δόγμασιν αὐτῶν. Legitur in utroque codice δώμασιν, et sic R. Stephanus ad calcem.

Ἐν τοῖς δόμασιν αὐτῶν ("in their gifts"). The Septuagint has ἐν τοῖς δόγμασιν αὐτῶν ("in their decrees"); Aquila, καὶ ἐμίανα αὐτοὺς ἐν δόγμασιν αὐτῶν ("and I defiled them in their decrees"). Both codices read δώμασιν, and so does R. Estienne at the foot.

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Φέγγος αὐτοῖς. Sic legitur in utroque codice ms., quam quidem lectionem R. Stephanus rejecit ad calcem, eique aliam in textu non meliorem, nempe αὐτῆς, induxit. Satius fuisset scribere αὐτῇ, ut in Bibliis. Videtur R. Stephanus, scribendo αὐτῆς, subaudivisse ἡμέρας.

Φέγγος αὐτοῖς ("brightness for them"). So it reads in both manuscripts, a reading which R. Estienne relegated to the foot, bringing into the text another no better, namely αὐτῆς ("its"). It would have been better to write αὐτῇ ("in it"), as in the Bible. In writing αὐτῆς R. Estienne seems to have understood ἡμέρας ("of the day").

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Ὀσφρανθῶ. Ita Cyrillus Alexandrinus et Theodoretus, et Hieronymus et Tertullianus, et Biblia Aldina et Complutensia et Hebraica. Biblia Romana et codex Alexandrinus addunt θυσίας. Thirlb.

Ὀσφρανθῶ ("I will smell"). So Cyril of Alexandria and Theodoret, Jerome and Tertullian, and the Aldine, Complutensian and Hebrew Bibles. The Roman Bible and the Alexandrian codex add θυσίας ("sacrifices"). Thirlby.

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Σωτηρίου. Biblia Romana σωτηρίους; sed Hieronymus, ut observat Nobilius, legebat σωτήριον. Sic enim reddit: « Salutare praesentiae vestrae non respiciam. » Monet Thirlbius in Bibliis Ald. et Complut. et apud Cyrill. Alex. et Theodoret. legi ut apud Justinum, sed tamen legendum esse σωτήριον, quia « Hebraicum שלם in aliis locis innumeris LXX interpretes verterunt σωτήριον. »

Σωτηρίου ("of salvation"). The Roman Bible has σωτηρίους; but Jerome, as Nobili observes, read σωτήριον, for he renders: "I will not regard the peace-offering of your presence." Thirlby notes that the Aldine and Complutensian Bibles, Cyril of Alexandria and Theodoret read as Justin does, but that σωτήριον should nevertheless be read, because "in countless other places the Seventy translators rendered the Hebrew שלם by σωτήριον."

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Ἀπόστησον.....πλῆθος. Biblia vulg. μετάστησον....ἦχον. Vox Hebraica המון et sonitum et multitudinem significat. Thirlbius.

Ἀπόστησον.....πλῆθος ("remove ... the multitude"). The common Bible has μετάστησον....ἦχον ("take away ... the sound"). The Hebrew word המון means both "sound" and "multitude." Thirlby.

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Καὶ ψαλμῶν. Biblia καὶ ψαλμὸν ὀργάνων.

Καὶ ψαλμῶν ("and of psalms"). The Bible: καὶ ψαλμὸν ὀργάνων ("and the psalm of instruments").

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Οὐαὶ οἱ κατασπαταλῶντες Σιών. LXX: οὐαὶ τοῖς ἐξουθενοῦσι Σιών. Videtur utraque interpretatio conciliari posse. Nam et κατασπαταλῶντες idem significare potest ac vorantes et sumptibus consumentes. Sic etiam ἐξουθενεῖν sive ἐξουδενεῖν saepe idem valet in Scripturis ac redigere ad nihilum. Cappellus Append. ad Crit. sac. pag. 527, existimat LXX scripsisse εὐθηνοῦσιν ἐν Σιών, atque ex hac voce imperitum librarium aut correctorem fecisse ἐξουθενοῦσι.

Οὐαὶ οἱ κατασπαταλῶντες Σιών ("Woe to those who live in luxury in Zion"). The Septuagint: οὐαὶ τοῖς ἐξουθενοῦσι Σιών ("woe to those who set Zion at naught"). The two renderings seem reconcilable. For κατασπαταλῶντες can mean the same as "devouring" and "consuming in expense"; so too ἐξουθενεῖν or ἐξουδενεῖν often means in the Scriptures the same as "to reduce to nothing." Cappel, Appendix to the Critica sacra, p. 527, thinks the Seventy wrote εὐθηνοῦσιν ἐν Σιών ("who prosper in Zion"), and that from this word an unskilled copyist or corrector made ἐξουθενοῦσι.

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Amos V, 18 usque ad finem, et VI, 1-6.

Amos 5:18 to the end, and 6:1–6.

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Jer. VII, 21, 22.

Jeremiah 7:21, 22.

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Οἱ ὠνομασμένοι. Jam multi observarunt duas hoc loco interpretationes a Justino conjungi. Nam apud Septuaginta pro his verbis οἱ ὠνομασμένοι, etc., habemus tantum ἀπετρύγησαν ἀρχὰς ἐθνῶν. Non tamen crediderim duas a Justino interpretationes conjunctas fuisse; sed probabilius videtur eum, id quod ei non raro accidit, aliter ac Septuaginta interpretatum esse; quorum deinde interpretatio ad marginem ab aliquo librario apposita, facile in textum obrepere potuit.

Οἱ ὠνομασμένοι ("those who are named"). Many have already observed that in this passage two renderings are joined together by Justin. For in the Septuagint, in place of these words οἱ ὠνομασμένοι, etc., we have only ἀπετρύγησαν ἀρχὰς ἐθνῶν ("they gathered the first-fruits of the nations"). Yet I would not believe that two renderings were joined by Justin; it seems more probable that he, as not seldom happened to him, rendered otherwise than the Septuagint, and that their rendering, afterwards placed in the margin by some copyist, could easily creep into the text.

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Ἑαυτοῖς οἶκος. Biblia Romana αὐτοὶ οἶκος. Complut. εἰς αὐτούς.

Ἑαυτοῖς οἶκος ("a house for themselves"). The Roman Bible: αὐτοὶ οἶκος; the Complutensian: εἰς αὐτούς.

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Πάντες. LXX non addunt εἰς Χαλάνην, unde conjicit Nobilius duas versiones a Justino conjunctas fuisse, quia « in Hebraeo dictio, quae significat omnes, non multum distat a Chalane. »

Πάντες ("all"). The Septuagint does not add εἰς Χαλάνην ("to Chalanē"); hence Nobili conjectures that two versions were joined by Justin, because "in the Hebrew the word that means 'all' is not far from Chalane."

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Οἱ ἐπικροτοῦντες. Ita editio Ald. et Complut. et cod. Alex. et Tertullianus et Cyrillus Alexandrinus, aliique. Legitur ἐπικρατοῦντες in Bibliis Romanis. Thirlbius.

Οἱ ἐπικροτοῦντες ("those who clap"). So the Aldine and Complutensian editions, the Alexandrian codex, Tertullian, Cyril of Alexandria and others. In the Roman Bible ἐπικρατοῦντες ("those who prevail") is read. Thirlby.

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Ἐν φιάλαις οἶνον. LXX: Τὸν διυλισμένον οἶνον.

Ἐν φιάλαις οἶνον ("wine in bowls"). The Septuagint: Τὸν διυλισμένον οἶνον ("the strained wine").

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Τῶν ἀποικιζομένων. Haec desunt apud LXX. Desunt etiam quae sequuntur, καὶ μεταστραφήσεται οἴκημα κακούργων. Unde in his vocibus duas interpretationes eruditi viri observarunt.

Τῶν ἀποικιζομένων ("of those carried into exile"). These words are lacking in the Septuagint. So also are those that follow, καὶ μεταστραφήσεται οἴκημα κακούργων ("and the dwelling of evildoers shall be overturned"). Hence learned men have observed two renderings in these words.

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Ἀγροῦ. Uterque codex ad marginem τοῦ δρυμοῦ, et sic R. Stephanus ad calcem. Legitur δρυμοῦ in Bibliis Romanis, unde colligere possumus non a Justino ortum esse, sed a librariis, ut duplex interdum occurreret interpretatio.

Ἀγροῦ ("of the field"). Both codices have in the margin τοῦ δρυμοῦ ("of the forest"), and so R. Estienne at the foot. δρυμοῦ is read in the Roman Bible, from which we may gather that it came about not from Justin but from the copyists that a double rendering sometimes occurred.

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Psal. XLIX per totum.

Psalm 49 (50) throughout.

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Isa. LXVI, 1.

Isaiah 66:1.

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Διὰ στόματός σου. Uterque codex ad marginem et R. Stephanus ad calcem διὰ χειλέων σου. Infra ᾠκοδομήσετε in Bibl. et Apol. I.

Διὰ στόματός σου ("through your mouth"). Both codices in the margin, and R. Estienne at the foot, have διὰ χειλέων σου ("through your lips"). Below, ᾠκοδομήσετε ("will you build") in the Bible and in Apology I.

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Ἢ τὰ αὐτὰ αὐτῶν. Legendum esse ἢ τὰ αὐτὰ αὐτόν Sylburgius conjecit. Id omnino postulat sententiae series; tum quod num. 30, Justinus iterum ait Judaeos materiam dare accusandi Dei, quasi non eamdem semper justitiam homines docuerit. Paulo ante legendum ὅπως κἂν κατὰ τοῦτο.

Ἢ τὰ αὐτὰ αὐτῶν ("or the same ... of them"). Sylburg conjectured that ἢ τὰ αὐτὰ αὐτόν ("or that he [did not wish] the same") should be read. The run of the sentence altogether demands it; and also because in no. 30 Justin says again that the Jews give occasion for accusing God, as if he had not always taught men the same justice. A little before, read ὅπως κἂν κατὰ τοῦτο ("so that at least in this way").

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Διὰ ταῦτά τοι. Legendum διὰ ταῦτά σοι monuit R. Stephanus, sicque emendatum in editionibus Parisiensibus.

Διὰ ταῦτά τοι ("for this reason, then"). R. Estienne advised reading διὰ ταῦτά σοι ("for this reason ... to you"), and it was so corrected in the Paris editions.

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Ὦ Τρύφων. Conjicit Thirlbius addendum esse ἔφην, quod quidem minime necessarium. Saepe enim in toto Dialogo hoc verbum omittitur, cum novus ordo loquendi incipitur. « Proselyti » hic intelligendi qui ad Christianam religionem accedunt. Vid. infra n. 28.

Ὦ Τρύφων ("O Trypho"). Thirlby conjectures that ἔφην ("I said") should be added, which is by no means necessary; for throughout the Dialogue this word is often omitted when a new turn of speaking begins. "Proselytes" here are to be understood as those who come over to the Christian religion. See below, no. 28.

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Τὰ στοιχεῖα οὐκ ἀργεῖ. Idem rationis momentum, cujus ipse Christus auctor est Joan. V, 17, infra repetitur num. 29. Sic etiam Hilarius in psalm. XCVI, num. 7: « Sed requies nulla est, et cursus idem est, et ut sex diebus, ita et sabbato omnium elementorum officia continentur. » Elementa eodem sensu usurpat Hilarius ac στοιχεῖα Justinus.

Τὰ στοιχεῖα οὐκ ἀργεῖ ("the elements are not idle"). The same weight of argument, of which Christ himself is the author, John 5:17, is repeated below, no. 29. So too Hilary on Psalm 96, no. 7: "But there is no rest, and the course is the same, and as on the six days, so on the sabbath the functions of all the elements are maintained." Hilary uses "elementa" in the same sense as Justin uses στοιχεῖα.

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Gen. XV, 6.

Genesis 15:6.

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Isa. LXV, 1-3.

Isaiah 65:1–3.

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Δίχα ἁμαρτίας. Forte addenda praepositio post haec verba et legendum ἐκ τῆς vel ἀπὸ τῆς. Sed quod legendum proponit Thirlbius διὰ Μαρίας pro δίχα ἁμαρτίας, id ipse sibi non satisfacere merito fatetur. — Διὰ τῆς, κ. τ. λ. In codd. mss. et editis male omittitur praepositio. Maran. desiderat ἐκ vel ἀπό. Ego διά reposui, cum propter frequentem hujus praepositionis usum in ista formula apud Martyrem (cf. Apol. I, c. 22), tum propter locum gemellum c. 43: τὸν διὰ τῆς ἀπὸ τοῦ γένους τοῦ Ἀβραὰμ... Παρθένου γεννηθέντα Υἱὸν τοῦ Θεοῦ Χριστόν. Adde num. 100, etc. Otto.

Δίχα ἁμαρτίας ("without sin"). Perhaps a preposition should be added after these words, reading ἐκ τῆς or ἀπὸ τῆς ("from the"). But as for Thirlby's proposal to read διὰ Μαρίας ("through Mary") for δίχα ἁμαρτίας, he himself rightly admits that it does not satisfy him. — Διὰ τῆς, etc. In the manuscripts and editions the preposition is wrongly omitted. Maran wants ἐκ or ἀπό. I have restored διά, both because of the frequent use of this preposition in this formula in the Martyr (cf. Apology I, ch. 22) and because of the twin passage in ch. 43: "Christ the Son of God, born through the Virgin of the race of Abraham ..." Add no. 100, etc. Otto.

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Δικαιοσύνην. Post haec verba addunt mss. et R. Stephanus ὥσπερ ἄνωθεν ἐκηρύσσετο πετρίναις μαχαίραις. Sed cum haec suo loco paulo post occurrant n. 25, merito ex aliena sede sublata sunt in editionibus Graeco-Latinis. Quod autem ait Justinus utrumque sexum justum esse aut injustum, non ob speciem carnis, sed ob pietatem et justitiam, intellige ob pietatem et justitiam observatam aut violatam. Neque enim necesse est mutilum suspicari contextum, ut Langus et alii nonnulli suspicati sunt.

Δικαιοσύνην ("righteousness"). After these words the manuscripts and R. Estienne add ὥσπερ ἄνωθεν ἐκηρύσσετο πετρίναις μαχαίραις ("as was proclaimed of old, with knives of stone"). But since these words occur in their own place a little later, no. 25, they were rightly removed from a place not theirs in the Greek-Latin editions. As for Justin's saying that both sexes are righteous or unrighteous not by the form of the flesh but by piety and righteousness, understand: by piety and righteousness kept or violated. For there is no need to suspect the text is mutilated, as Lange and some others have suspected.

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Νόμος. Ἰησοῦς Χριστός. Proponit Thirlbius aliam lectionem, nempe ἄλλος ἐξῆλθεν ἐκ Σιὼν νόμος, Ἰησοῦς Χριστός, ὃς, etc. Sed ipse fatetur receptam lectionem huic loco aptiorem videri.

Νόμος. Ἰησοῦς Χριστός ("law. Jesus Christ"). Thirlby proposes another reading, namely "another law has gone forth from Zion, Jesus Christ, who," etc. But he himself admits that the received reading seems better suited to this place.

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Δεῦτε... τῶν λαῶν. Observat idem vir eruditus Justinum hoc loco respicere ad Jerem. cap. III, et XV, et XXXIV, et supra in his verbis, δεῦτε, πορευθῶμεν, ad caput XXIII Isaiae, in istis autem ἵνα γένηται ἔθνος δίκαιον ad cap. XXVI ejusdem prophetae. Refert ad psalmum CXXVII ista verba, οἱ θέλοντες τὰ ἀγαθά, etc.

Δεῦτε... τῶν λαῶν ("Come ... of the peoples"). The same learned man observes that in this passage Justin has in view Jeremiah chs. 3, 15 and 34, and above, in the words "come, let us go," Isaiah ch. 23, and in the words "that there may be a righteous nation," ch. 26 of the same prophet. He refers the words "those who desire the good things," etc., to Psalm 127.

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Isa. LXIII, 15 usque ad finem, et LXIV per totum.

Isaiah 63:15 to the end, and chapter 64 throughout.

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Σὺν ὑμῖν. Legit Langus σὺν ἡμῖν. Idque Londinensibus editoribus probatum. Si quis retinere malit illud σὺν ὑμῖν, referendum erit ad gentes, quas Justinus jam antea compellabat. Atque haec quidem ad gentes apostrophe minus forte videbitur homini cum Judaeis in xysto colloquenti convenire; sed tamen eamdem figuram non multo post adhibet Justinus, nempe n. 29. Illud καὶ κληρονομῆσαι significat Judaeos optaturos bona aeterna accipere, etiam per gratiam, ut Christiani accipiunt, non per legem, etiam ut cohaeredes Christi.

Σὺν ὑμῖν ("with you"). Lange reads σὺν ἡμῖν ("with us"), and the London editors approved it. If anyone prefers to keep σὺν ὑμῖν, it must be referred to the Gentiles, whom Justin was already addressing before. This apostrophe to the Gentiles may perhaps seem less fitting for a man conversing with Jews in the colonnade; yet Justin uses the same figure not much later, namely in no. 29. The words καὶ κληρονομῆσαι ("and to inherit") mean that the Jews who would wish to receive the eternal goods would receive them also through grace, as the Christians receive them, not through the law, and also as co-heirs of Christ.

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Μετανοοῦσιν. Legitur apud LXX ὑπομένουσιν, « his qui exspectant misericordiam. » Habet cod. Clarom. Τὰ ἔργα σου ποιήσει τοῖς μετανοοῦσιν ἔλεον. Supra legendum οὐκ ἐπέγνω ἡμᾶς.

Μετανοοῦσιν ("to those who repent"). In the Septuagint one reads ὑπομένουσιν, "to those who wait for mercy." The Clermont codex has "Your works will show mercy to those who repent." Above, read οὐκ ἐπέγνω ἡμᾶς ("he did not know us").

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Καὶ νῦν ἐπίστρ., κ., ὅτι λαός, etc. Septuaginta: Καὶ νῦν, Κύριε, πατὴρ ἡμῶν σύ, ἡμεῖς δὲ πηλός, ἔργα τῶν χειρῶν σου πάντες. Μὴ ὀργίζου ἡμῖν σφόδρα καὶ μὴ ἐν καιρῷ μνησθῇς ἁμαρτιῶν ἡμῶν· καὶ νῦν ἐπίβλεψον, ὅτι λαός, etc. Nisi egregie fallor, haec omnia Justino restituenda sunt; videlicet librario ansam errandi praebuit repetitum καὶ νῦν. Itaque verba ista, dummodo Martyr alibi recitasset, libenter hic insererem textui. Otto.

Καὶ νῦν ἐπίστρ., κ., ὅτι λαός, etc. ("And now turn, Lord, for ... people"). The Septuagint: "And now, Lord, you are our father, and we are clay, all of us the work of your hands. Do not be very angry with us, and do not remember our sins in season; and now look, for [we are all your] people," etc. Unless I am badly mistaken, all this should be restored to Justin; the repeated καὶ νῦν, plainly, gave the copyist occasion for error. And so, if only the Martyr had quoted them elsewhere, I would gladly insert these words into the text here. Otto.

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Τὰ ἔθνη. Deest ea vox apud LXX, et in Apol. I, n. 47. Videtur Justinus legisse potius ἔθη, atque hic sensus haud paulo aptior videretur: « Praeclarissima quaeque instituta ceciderunt. » Retinendo ἔθνη, vertendum « simul irruerunt. »

Τὰ ἔθνη ("the nations"). This word is lacking in the Septuagint and in Apology I, no. 47. Justin seems rather to have read ἔθη ("customs"), and this sense would seem considerably more fitting: "all the most glorious institutions have fallen." If ἔθνη is kept, translate "rushed in together."

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Isa. XLII, 6, 7.

Isaiah 42:6, 7.

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Isa. LXII, 10-12; LXIII, 1-6.

Isaiah 62:10–12; 63:1–6.

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Συσσεισμόν. Legendum esse σύσσημον, ut in Bibliis, monet Sylburgius, atque hanc etiam lectionem proposuit ad calcem R. Stephanus.

Συσσεισμόν ("shaking together"). Sylburg advises that σύσσημον ("signal") should be read, as in the Bible, and R. Estienne also proposed this reading at the foot.

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Ἀναβαίνων. Deest apud LXX.

Ἀναβαίνων ("going up"). It is lacking in the Septuagint.

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Πλήρης. Sic uterque codex Reg. et Clarom. Sic etiam Biblia Romana et cod. Alex. Maluit scribere πλήρους R. Stephanus. Haec autem verba, πλήρης καταπεπατημένης sunt Septuaginta interpretum; sequentibus verbis, quae non leguntur apud LXX: Ληνὸν ἐπάτησα μονώτατος, alia interpretatio continetur, quae quidem videtur tribuenda Justino; prior autem librariis, ut vulgatae LXX interpretationi consona.

Πλήρης ("full"). So both codices, the Royal and the Clermont; so also the Roman Bible and the Alexandrian codex. R. Estienne preferred to write πλήρους. These words, πλήρης καταπεπατημένης ("full of trodden grapes"), are those of the Seventy translators; the following words, which are not read in the Septuagint, "I trod the winepress quite alone," contain another rendering, which indeed seems to be ascribed to Justin; the former, however, to the copyists, as agreeing with the common Septuagint rendering.

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Isa. LVIII, 13, 14.

Isaiah 58:13, 14.

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Isa. III, 16.

Isaiah 3:16.

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Psal. XIII, 3.

Psalm 13 (14):3.

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Deut. XXXII, 20.

Deuteronomy 32:20.

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Isa. XXIX, 13.

Isaiah 29:13.

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Μήτε. Conjicit Thirlbius legendum μήτε ἦτε. Verbum ὄντες videtur posse suppleri, si stylus Justini consideretur attentius. Paulo post ἄρα positum esse pro ἅμα observat Perionius.

Μήτε ("neither"). Thirlby conjectures that μήτε ἦτε ("neither were you") should be read. The word ὄντες ("being") seems able to be supplied, if Justin's style is considered more attentively. Périon observes that a little after, ἄρα has been put for ἅμα.

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Ἐδολιοῦσαν. Dorice pro ἐδολίουν. Galland. — Rectius dixeris formam Alexandrinam. Otto.

Ἐδολιοῦσαν ("they deceived"). Doric for ἐδολίουν. Gallandi. — You would more correctly call it the Alexandrian form. Otto.

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Ὑπομονήν. Legit Sylburgius ἐπιμονήν, atque ita habent editiones Parisienses.

Ὑπομονήν ("endurance"). Sylburg reads ἐπιμονήν ("persistence"), and so the Paris editions have it.

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Καὶ τυφλὸς καὶ χωλός. Legendum esse καὶ τυφλὸς καὶ κωφός contendit eruditus Londinensis editor, tum quia infra n. 123 Judaei vocantur caeci et surdi et a Justino et ab Isaia quem citat Justinus; tum quia nusquam claudi vocantur. Equidem huic sententiae libentissime assentirer, si Justinus hoc loco testimonium Isaiae, in quo caeci et surdi vocantur, explicaret et Judaeis eodem modo ac n. 123, objiceret. Praeterea Judaeis exprobratur, quod claudicent in semitis suis, Psalm. XVII, 46. Vid. III Reg. XVIII, 21. Forte ad haec loca respexit Justinus.

Καὶ τυφλὸς καὶ χωλός ("both blind and lame"). The learned London editor contends that καὶ τυφλὸς καὶ κωφός ("both blind and deaf") should be read, both because below, no. 123, the Jews are called blind and deaf by Justin and by Isaiah, whom Justin quotes, and because nowhere are they called lame. I would most gladly agree with this view if Justin in this passage were explaining the testimony of Isaiah in which they are called blind and deaf, and were casting it at the Jews in the same way as in no. 123. Besides, the Jews are reproached for limping in their paths, Psalm 17 (18):46. See III Kings 18:21. Perhaps Justin had these passages in view.

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Τοὺς ἀρχιερεῖς ἁμαρτάνειν. Hunc locum imitatur Irenaeus lib. IV, c. 19. Jebb. — Idem argumentum repetit Justinus n. 29.

Τοὺς ἀρχιερεῖς ἁμαρτάνειν ("that the high priests sin"). Irenaeus imitates this passage, book IV, ch. 19. Jebb. — Justin repeats the same argument in no. 29.

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Jer. IV, 3.

Jeremiah 4:3.

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Jer. IX, 25, 26.

Jeremiah 9:25, 26.

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Malach. I, 10, 11.

Malachi 1:10, 11.

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Καὶ ὅ μοι τοῖς πολλοῖς. Nullus dubito quin legendum οὔ μοι ὁμοῖα vel οὔ μοι ὃ τοῖς πολλοῖς. Fatetur enim Trypho eos, qui dicunt ita Deo visum esse, ad hanc cavillationem confugere, quia rei quaesitae respondere non possunt. Quomodo ergo hanc responsionem ipse amplexus esset? Non solus Trypho ita locutus; sed etiam alius ex ejus comitibus num. 94, ingenue fatetur consultos magistros sibi non satisfecisse. Thirlbius legit καὶ οὔ μοι, ὃ τοῖς πολλοῖς, δοκεῖ λέγειν. Sylburgius, duabus propositis conjecturis, tandem negatione opus esse intellexit, ac legendum proponit, καὶ μή, ὃ τοῖς πολλοῖς, δοκεῖ λέγειν.

Καὶ ὅ μοι τοῖς πολλοῖς ("and what to me ... to the many"). I have no doubt that οὔ μοι ὁμοῖα or οὔ μοι ὃ τοῖς πολλοῖς ("not to me what [seems] to the many") should be read. For Trypho admits that those who say "so it seemed good to God" take refuge in this evasion because they cannot answer the question put. How then would he himself have embraced this answer? Trypho was not the only one to speak so; another of his companions too, in no. 94, frankly admits that the teachers he consulted had not satisfied him. Thirlby reads καὶ οὔ μοι, ὃ τοῖς πολλοῖς, δοκεῖ λέγειν ("and it does not seem good to me to say what the many say"). Sylburg, after proposing two conjectures, at last understood that a negative is needed, and proposes reading καὶ μή, ὃ τοῖς πολλοῖς, δοκεῖ λέγειν.

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Βραχύς, κ. τ. λ. Primitiva Ecclesia secundum Christi adventum proxime adesse putabat. Tertullianus De cultu femin., II, 9: « Nos sumus in quos decurrerunt fines saeculorum. » Otto.

Βραχύς, etc. ("short"). The primitive Church thought that Christ's second coming was very near. Tertullian, On the Apparel of Women II, 9: "We are those upon whom the ends of the ages have run down." Otto.

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Περιτέμνετε τῷ Κυρίῳ. Legendum περιτέμνεσθε vel περιτμήθητε. LXX: περιτμήθητε τῷ Θεῷ ὑμῶν.

Περιτέμνετε τῷ Κυρίῳ ("circumcise to the Lord"). Read περιτέμνεσθε or περιτμήθητε ("be circumcised"). The Septuagint: περιτμήθητε τῷ Θεῷ ὑμῶν ("be circumcised to your God").

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Hanc vocem, codicibus probatam, Maran. omisit errore procul dubio. Otto.

This word, attested by the codices, Maran omitted, beyond doubt by mistake. Otto.

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Ἰούδαν. Ita etiam Theodoretus et Biblia Complutensia et Hebraica. Romana et cod. Alex. Ἰδουμαίαν, Thirlbius.

Ἰούδαν ("Judah"). So also Theodoret and the Complutensian and Hebrew Bibles. The Roman Bible and the Alexandrian codex have Ἰδουμαίαν ("Idumea"). Thirlby.

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(15) ‹anchor: Αἰγυπτίοις› · call in col 535

Οὐδὲ γὰρ Αἰγυπτίοις. De hac Aegyptiorum et aliarum gentium circumcisione vide Barnab. epist. cap. 9, et Notas Cotelerii.

Οὐδὲ γὰρ Αἰγυπτίοις ("for not to the Egyptians"). On this circumcision of the Egyptians and other nations see the Epistle of Barnabas, ch. 9, and Cotelier's notes.

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(16) ‹anchor: αὐτουργήματα τοῦ Θεοῦ› · call in col 535

Αὐτουργήματα τοῦ Θεοῦ. Recte emendat Thirlbius legendo, αὐτοῦ ῥήματα τοῦ Θεοῦ. Sequens testimonium Dei ipsius verba appellat, quia Deus ipse loquitur, non propheta. Idem legit ἅ ποτε pro ὁπότε, quod tamen necessarium non videtur.

Αὐτουργήματα τοῦ Θεοῦ ("God's own handiwork"). Thirlby rightly corrects it by reading αὐτοῦ ῥήματα τοῦ Θεοῦ ("the words of God himself"). He calls the following testimony the words of God himself, because God himself speaks, not the prophet. He also reads ἅ ποτε ("which once") for ὁπότε ("when"), which however does not seem necessary.

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Προσδέχομαι. Infra num. 41 et 117, προσδέξομαι, et ita apud LXX.

Προσδέχομαι ("I accept"). Below, nos. 41 and 117, προσδέξομαι ("I will accept"), and so in the Septuagint.

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Θυσία προσφέρεται. Θυμίαμα, n. 41, et in Bibliis.

Θυσία προσφέρεται ("sacrifice is offered"). Θυμίαμα ("incense") in no. 41 and in the Bible.

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Τιμᾶται τὸ ὄνομά μου. Infra n. 41, et in Bibl. μέγα τὸ ὄνομά μου.

Τιμᾶται τὸ ὄνομά μου ("my name is honoured"). Below, no. 41, and in the Bible: μέγα τὸ ὄνομά μου ("my name is great").

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Psal. XVII, 45.

Psalm 17 (18):45.

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Ζαχαρίας. Legit Langus Μαλαχίας.

Ζαχαρίας ("Zechariah"). Lange reads Μαλαχίας ("Malachi").

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Μᾶλλον δὲ οὐχ ὑμετέροις, ἀλλ' ἡμετέροις. Vid. Cohort. Justini n. 13.

Μᾶλλον δὲ οὐχ ὑμετέροις, ἀλλ' ἡμετέροις ("or rather not yours, but ours"). See Justin's Exhortation, no. 13.

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Θερμὸν πίνομεν. His opponit Petavius (Not. in Epiphan. p. 356) epistolam interpolatam S. Ignatii num. 9, ubi aquae tepidae, non vero calidae, potus his verbis, καὶ χλιαρὰ πίνων, memoratur.

Θερμὸν πίνομεν ("we drink hot water"). Against these words Petau (Notes on Epiphanius, p. 356) sets the interpolated letter of St Ignatius, no. 9, where the drinking of lukewarm, not hot, water is mentioned in these words: καὶ χλιαρὰ πίνων ("and drinking lukewarm").

(22*) ‹anchor: τῇ αὐτῶν› · call in col 538 Αὐτῶν. Pro ἑαυτῶν, scriptura Justino familiaris. Sic supra num. 6 legitur δι' αὐτῆς (per seipsam), et Apol. I, n. 5, ὅπερ ἕκαστος αὐτῷ (quod quisque sibi). Plato ipse, in Phaedro: Μόνον τὸ αὐτὸ κινοῦν (Illud solum quod seipsum movet). Ed. Patr.

Αὐτῶν ("their"). For ἑαυτῶν ("their own"), a spelling familiar in Justin. So above, no. 6, one reads δι' αὐτῆς ("through itself"), and in Apology I, no. 5, ὅπερ ἕκαστος αὐτῷ ("what each for himself"). Plato himself, in the Phaedrus: Μόνον τὸ αὐτὸ κινοῦν ("only that which moves itself"). Editor of the Patrologia.

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Καὶ μετάνοιαν τοῦ Πατρός. Saepe errarunt librarii in his vocibus Πατρός et Πνεύματος, quia breviter scriptae ad hunc modum, πρς πνς, simillimae sunt. Sic apud Tatianum n. 5, et apud Methodium in Convivio decem virginum, p. 93, Λόγος Πνεύματος, pro eo quod legendum est, Λόγος Πατρός, « Verbum Patris. » Sic ergo hoc loco legendum videtur μετάνοιαν πνεύματος. Nimirum, ut calumnias propulset a lege, docet carnalibus illius praeceptis, ex quibus nonnulli ansam ad blasphemias arripiebant, Judaeos ad spiritalem conversionem vocatos fuisse. Similia habes apud Irenaeum lib. IV, cap. 14, n. 3: « Facile autem, inquit, ad idola revertentem populum erudiebat, per multas vocationes praestruens eos servire Deo; per ea quae erant secunda, ad prima vocans, hoc est, per typica ad vera, et per temporalia ad aeterna, et per carnalia ad spiritalia, et per terrena ad coelestia. » Legem eo consilio institutam fuisse, ut ad veram conversionem Judaeos vocaret, pluribus locis docet Augustinus. Vid. lib. De gratia Christi, c. 8. Cl. Thirlbius legi posse conjicit μετάνοιαν τῶν πάρος vel τὸ πάρος, quanquam fatetur neutrum sibi valde placere. Langus ita vertit, quasi addendum esset καὶ ἐπίγνωσιν post μετάνοιαν.

Καὶ μετάνοιαν τοῦ Πατρός ("and repentance of the Father"). Copyists often went wrong over the words Πατρός and Πνεύματος, because, written in abbreviated form thus, πρς πνς, they are very alike. So in Tatian, no. 5, and in Methodius, Banquet of the Ten Virgins, p. 93, Λόγος Πνεύματος ("Word of the Spirit") for what should be read, Λόγος Πατρός, "Word of the Father." So in this place μετάνοιαν πνεύματος ("repentance of spirit") seems to be the reading. Clearly, to repel slanders from the law, he teaches that by its carnal precepts, from which some seized occasion for blasphemies, the Jews were called to a spiritual conversion. You have the like in Irenaeus, book IV, ch. 14, no. 3: "He readily instructed the people, prone to return to idols, preparing them by many calls to serve God; calling them through things secondary to the primary, that is, through types to the true things, through temporal things to eternal, through carnal to spiritual, through earthly to heavenly." That the law was instituted with the purpose of calling the Jews to true conversion Augustine teaches in many places; see On the Grace of Christ, ch. 8. The distinguished Thirlby conjectures that μετάνοιαν τῶν πάρος or τὸ πάρος ("repentance of former things" / "formerly") could be read, though he admits that neither pleases him much. Lange translates as if καὶ ἐπίγνωσιν ("and knowledge") were to be added after μετάνοιαν.

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Καὶ αἰώνιός ἐστι, etc. Ante haec verba addendum vel supplendum ὅτι. Prophetiam aeternam vocat eam, quae continetur psalmo XIX in quo legitur: « Lex Domini immaculata... timor Domini sanctus permanens in saeculum saeculi. » Prophetiam vocat haec verba vel quia deprompta sunt ex libro prophetico (sic enim num. 27 Isaiae de sabbato praecepta appellantur prophetiae), vel quia praedictionem Christianae legis continent; aeternam autem, quia lex illa non, ut Mosaicum institutum, finem habitura erat, sed in saeculum saeculi permansura. Vide infra n. 34, et supra n. 28.

Καὶ αἰώνιός ἐστι, etc. ("and it is eternal"). Before these words ὅτι ("that") should be added or understood. He calls "eternal prophecy" that which is contained in Psalm 19 (18), where one reads: "The law of the Lord is unspotted ... the holy fear of the Lord abides for ever and ever." He calls these words a prophecy either because they are drawn from a prophetic book (for so in no. 27 Isaiah's precepts about the sabbath are called prophecies), or because they contain a prediction of the Christian law; and eternal, because that law was not to have an end, as the Mosaic institution was, but to abide for ever and ever. See below, no. 34, and above, no. 28.

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Μετὰ τὸν Μωσέως θάνατον. Quomodo ne- (continues)

Μετὰ τὸν Μωσέως θάνατον ("after the death of Moses"). How ... (continues)

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Καὶ διὰ τοῦ ψαλμοῦ. Videtur hoc loco brevitatis causa praetermissus sive a Justino, sive a librariis psalmus: Coeli enarrant. Nonnulla enim ex hoc psalmo explicat Justinus, quasi ipsum antea recitasset, ut quisque legendo animadvertere poterit. Mox leg. ὡς ἀπὸ προσώπου.

Καὶ διὰ τοῦ ψαλμοῦ ("and through the psalm"). In this place the psalm "The heavens declare" seems to have been left out for brevity's sake, either by Justin or by the copyists. For Justin explains some things from this psalm as if he had recited it before, as anyone reading can notice. Next, read ὡς ἀπὸ προσώπου ("as from the person of").

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Occurrit formula precum hujusmodi in Constit. apost., VIII, c. 11. Otto.

A form of prayer of this kind occurs in the Apostolic Constitutions VIII, ch. 11. Otto.

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Dan. VII, 9-28.

Daniel 7:9–28.

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Μετ' αὐτούς. Legendum καὶ ἕτερος μετ' αὐτούς, ut monet Thirlbius, qui has voces forma paululum immutata ante καὶ ἑτέρους translatas fuisse conjicit.

Μετ' αὐτούς ("after them"). Read καὶ ἕτερος μετ' αὐτούς ("and another after them"), as Thirlby advises, who conjectures that these words, their form slightly changed, were moved to before καὶ ἑτέρους.

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Εἰς χεῖρας αὐτοῦ. Sic emendatum in edit. Paris. Habent aliae, ut et mss. codices, εἰς χεῖρας ἕως καιροῦ αὐτοῦ.

Εἰς χεῖρας αὐτοῦ ("into his hands"). So corrected in the Paris editions. Others, like the manuscripts, have εἰς χεῖρας ἕως καιροῦ αὐτοῦ ("into the hands until his time").

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Καὶ ἡ λέξις διήνεγκεν ἐμοί. Legitur in Bibliis, καὶ ἡ μορφή μου ἠλλοιώθη. Videtur legendum apud Justinum ἕξις pro λέξις.

Καὶ ἡ λέξις διήνεγκεν ἐμοί ("and the speech was changed in me"). In the Bible one reads καὶ ἡ μορφή μου ἠλλοιώθη ("and my form was altered"). In Justin ἕξις ("condition") seems to be the reading for λέξις.

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Jer. IV, 22.

Jeremiah 4:22.

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Isa. XXIX, 14.

Isaiah 29:14.

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Καὶ... ἰάθημεν. Ipsa Scripturae verba retinet S. Justinus, nec necesse est legere ἰαθῆναι.

Καὶ... ἰάθημεν ("and ... we were healed"). St Justin keeps the very words of Scripture, and there is no need to read ἰαθῆναι ("to be healed").

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Ἐκ τοῦ... περιλειφθέντος. Supple σπέρματος. Vid. n. 55 et 64.

Ἐκ τοῦ... περιλειφθέντος ("from the ... that was left"). Supply σπέρματος ("seed"). See nos. 55 and 64.

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Ἐπὶ θύραις ὄντος. Post has voces addendum ὃν admonuit Sylburgius.

Ἐπὶ θύραις ὄντος ("being at the doors"). Sylburg advised that ὅν ("whom") should be added after these words.

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Πόσον χρόνον, κ. τ. λ. Hunc Danielis computum per triennium et sex menses explicat Irenaeus, in quibus veniens (Antichristus) regnabit super terram. Iren. adv. haeres., V, 25, § 3, p. 323 ed. Massuet. Jebb.

Πόσον χρόνον, etc. ("how long a time"). Irenaeus explains this reckoning of Daniel as three years and six months, "in which, when he comes" (the Antichrist), "he will reign over the earth." Irenaeus, Against Heresies V, 25, § 3, p. 323, Massuet's edition. Jebb.

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Καὶ καιρῶν. Clarom. καὶ καιρόν.

Καὶ καιρῶν ("and of times"). The Clermont codex: καὶ καιρόν ("and a time").

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Μανθάνοντες. Haec referri possunt ad superius verbum πεισθέντες. Quare nil necesse est legere μανθάνητε aut μανθάνετε, ut Sylburgio et aliis placuit. Paulo ante legit Thirlbius καὶ τῷ, (continues)

Μανθάνοντες ("learning"). These words can be referred to the earlier word πεισθέντες ("persuaded"). There is therefore no need to read μανθάνητε or μανθάνετε ("that you learn" / "learn"), as Sylburg and others preferred. A little before, Thirlby reads καὶ τῷ, (continues)

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Psal. CIX per totum.

Psalm 109 (110) throughout.

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Isa. VI, 10.

Isaiah 6:10.

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Πτώματα. Quae sequuntur in Bibliis, hic librariorum negligentia omissa esse monet Cl. Thirlbius.

Πτώματα ("corpses"). The distinguished Thirlby notes that what follows in the Bible has been omitted here through the carelessness of the copyists.

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Πεπήρωνται. Longe aptius ad marginem Reg. et Clarom. legitur πεπώρωνται, « corda obdurata. » Sic etiam ad calcem R. Stephani.

Πεπήρωνται ("are maimed"). Far more fittingly, in the margin of the Royal and Clermont codices, one reads πεπώρωνται, "hearts hardened." So too at the foot of R. Estienne.

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Καὶ τοὺς ἐν περιτομῇ. Lapsus est hic Justinus; nam Abrahamus tunc temporis non erat circumcisus. Exscripsit, ut alia multa Justini, ita etiam hunc errorem Tertullianus, adv. Judaeos cap. 3, et in Marc. lib. V, c. 9. Thirlbius.

Καὶ τοὺς ἐν περιτομῇ ("and those in circumcision"). Justin has slipped here, for Abraham was not circumcised at that time. Tertullian, as he copied many other things of Justin's, copied this error too, Against the Jews ch. 3, and Against Marcion book V, ch. 9. Thirlby.

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Προσδέξεται, καὶ εὐλογήσει. Commodius sane legeretur προσδέξεσθαι καὶ εὐλογήσειν, vel supra καὶ ὅτι τοὺς ἐν περιτομῇ. Auctor est Tertullianus ut Justini verba de tota gente Judaeorum ad Christum redeunte intelligamus. « At in Christum, inquit lib. V in Marc, c. 9, conveniet ordo Melchisedech; quoniam quidem Christus proprius et legitimus Dei antistes, praeputiati sacerdotii pontifex, tum in nationibus constitutus, a quibus magis suscipi habebat, cogniturum se quandoque circumcisionem et Abrahae gentem, cum ultimo venerit, acceptatione et benedictione dignabitur. »

Προσδέξεται, καὶ εὐλογήσει ("he will receive, and will bless"). It would certainly read more conveniently as προσδέξεσθαι καὶ εὐλογήσειν ("that he will receive and bless"), or, above, καὶ ὅτι τοὺς ἐν περιτομῇ ("and that those in circumcision"). Tertullian is our authority for understanding Justin's words of the whole Jewish nation returning to Christ. "But the order of Melchizedek," he says, Against Marcion book V, ch. 9, "will fit Christ, since Christ, the proper and lawful high priest of God, pontiff of an uncircumcised priesthood, established then among the nations, by whom he was rather to be received, will one day, when he comes at the last, deign to acknowledge the circumcision and the race of Abraham with acceptance and blessing."

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Psal. XVIII, 8.

Psalm 18 (19):8.

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Psal. LXXI, 2.

Psalm 71 (72):2.

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Τῷ Δαβίδ. Legendum conjicit Cl. Thirlbius τοῦ διὰ Δαβὶδ ὑπὸ τοῦ. Sed mihi videtur Justinus respicere ad psalmi titulum, ψαλμὸς τῷ Δαυίδ, quem proinde Davidi dictatum a Spiritu sancto intelligebat.

Τῷ Δαβίδ ("to David"). The distinguished Thirlby conjectures that τοῦ διὰ Δαβὶδ ὑπὸ τοῦ ("of that [spoken] through David by the") should be read. But Justin seems to me to have in view the psalm's title, ψαλμὸς τῷ Δαυίδ ("a psalm of David"), which he therefore understood as dictated to David by the Holy Spirit.

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Psal. LXXI per totum.

Psalm 71 (72) throughout.

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Matth. VII, 15.

Matthew 7:15.

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I Cor. XI, 19.

1 Corinthians 11:19.

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Matth. VII, 15.

Matthew 7:15.

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Ὁ οἶκος Ἱερουσαλὴμ ἐπικληθείς. Supplendum τῆς, ut legitur n. 36, τοῦ ναοῦ τῶν Ἱεροσολύμων. Supra n. 23, τὸν ναὸν τὸν ἐν Ἱερουσαλὴμ ἐπικληθέντα. Nimirum declarat templum ob summam venerationem dictum esse Hierosolymitanum, utpote unicum et Dei jussu in hac urbe constitutum.

Ὁ οἶκος Ἱερουσαλὴμ ἐπικληθείς ("the house called Jerusalem"). Supply τῆς ("[that] of"), as one reads in no. 36, τοῦ ναοῦ τῶν Ἱεροσολύμων ("the temple of Jerusalem"); above, no. 23, τὸν ναὸν τὸν ἐν Ἱερουσαλὴμ ἐπικληθέντα ("the temple called the one in Jerusalem"). Plainly he declares that the temple was called the Jerusalem temple out of the highest veneration, as being the only one and established in this city by God's command.

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Ἐν ταῖς βασιλείαις. Uterque codex ad marginem ἐν τῇ βίβλῳ τῶν Βασιλειῶν. Sic et R. Stephanus ad calcem.

Ἐν ταῖς βασιλείαις ("in the Kingdoms"). Both codices in the margin: ἐν τῇ βίβλῳ τῶν Βασιλειῶν ("in the book of Kingdoms"). So too R. Estienne at the foot.

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Διὰ γυναῖκα ἐν Σιδῶνι εἰδωλολάτρει. Mulierem hic Sidoniam interpretari, ut fecit Langus, nimis incommodum. Salomonem autem in urbe Sidoniorum, ut aliis interpretibus placuit, simulacra coluisse nullibi proditur, neque haec Justino tribuenda sententia. Quare legere malim τοῖς ἐν Σιδῶνι εἰδώλοις ἐλάτρευε, vel saltem quasi ita scriptum esset, ita S. martyris verba, sine ulla immutatione, accipienda: nisi quis malit ὡς ἐν Σιδῶνι. Cl. Thirlbius legendum proponit ἐν Σιῶνι εἰδωλολάτρει, vel Θεὸν ἰδὼν εἰδωλολάτρει. Eruditi viri utramque conjecturam referre visum est; sed neutram probare possum.

Διὰ γυναῖκα ἐν Σιδῶνι εἰδωλολάτρει ("because of a woman he worshipped idols in Sidon"). To take a Sidonian woman here, as Lange did, is too awkward. That Solomon worshipped images in the city of the Sidonians, as other interpreters preferred, is nowhere recorded, nor is this meaning to be attributed to Justin. I would therefore rather read τοῖς ἐν Σιδῶνι εἰδώλοις ἐλάτρευε ("he served the idols in Sidon"), or at least take the holy martyr's words, without any change, as if so written — unless one prefers ὡς ἐν Σιδῶνι ("as in Sidon"). The distinguished Thirlby proposes reading ἐν Σιῶνι εἰδωλολάτρει ("he worshipped idols in Zion"), or Θεὸν ἰδὼν εἰδωλολάτρει ("having seen God, he worshipped idols"). I have thought fit to report both conjectures of the learned man, but I can approve neither.

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Περὶ τοῦ. Legendum monet Cl. Thirlbius ὑπὲρ τοῦ, ac similia loca profert ex Apol. I, n. 39 et Dialog. n. 121 et 131. Sed cum illud περὶ τοῦ idem valeat ac ὑπὲρ τοῦ, ut observabimus initio Apologiae Athenagorae, nihil prorsus in hoc Justini loco mutandum.

Περὶ τοῦ ("concerning the"). The distinguished Thirlby advises reading ὑπὲρ τοῦ ("on behalf of the"), and brings forward similar passages from Apology I, no. 39, and the Dialogue, nos. 121 and 131. But since περὶ τοῦ means the same as ὑπὲρ τοῦ, as we shall observe at the beginning of Athenagoras's Apology, nothing at all should be changed in this passage of Justin.

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Πολλούς. Hoc est Gnosticos. Otto.

Πολλούς ("many"). That is, the Gnostics. Otto.

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Ἀπὸ τῶν τῆς. Uterque codex habet ad marginem, ἀπὸ τοῦ τῆς πλάνης πνεύματα.

Ἀπὸ τῶν τῆς ("from those of the"). Both codices have in the margin ἀπὸ τοῦ τῆς πλάνης πνεύματα ("spirits from that of error").

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Πιστότεροι καὶ βεβαιότεροι. Imitatur hunc locum Tertullianus lib. De praescript., cap. 3 et 4. Praeclare etiam S. Augustinus lib. De vera relig., n. 15: « Cum autem foris sunt, inquit, plurimum prosunt non verum docendo quod nesciunt, sed ad verum quaerendum carnales et ad verum aperiendum spiritales catholicos excitando. » Ethnicis, qui varias illas sectas in probrum Christianae religionis objiciebant, responderunt Clemens Alex. Strom. VII, p. 755, et Origen. III in Cels., p. 118.

Πιστότεροι καὶ βεβαιότεροι ("more faithful and more steadfast"). Tertullian imitates this passage, On the Prescription [of Heretics], chs. 3 and 4. St Augustine too, admirably, On True Religion, no. 15: "But when they are outside," he says, "they do the greatest good, not by teaching the truth, which they do not know, but by stirring up carnal Catholics to seek the truth and spiritual Catholics to open it." To the pagans, who cast those various sects in the teeth of the Christian religion as a reproach, Clement of Alexandria, Stromata VII, p. 755, and Origen, Against Celsus III, p. 118, made answer.

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(a) ‹anchor: not visible› · call in col 551

Matth. XXIV, 11

Matthew 24:11.

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(b) ‹anchor: not visible› · call in col 551

supra n. 2.

Above, n. 2.

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Καὶ τὸν ὑπ' αὐτοῦ προφητευόμενον. Haec de Ebionitis dicta existimavit Bullus in libro De Judic. eccles., cap. 7. Sed perspicuum est de iisdem haereticis dicta esse, qui Jesum et Christum esse et Dominum confitebantur, sed eum a prophetis creatoris et Dei Judaeorum praedictum fuisse negabant, quia creatorem et Deum Judaeorum, ejusque prophetias ac totum Vetus Testamentum omnino rejiciebant. Ex his etiam patet Christum hoc loco nequaquam a Justino, ut ibidem existimat Bullus, Deum Abrahae appellari. Hunc ei titulum defert S. martyr sub finem Apol. I, et pluribus aliis in locis; sed hic Deum Abrahae et Isaac et Jacob appellat eum, quem haeretici verum Deum esse negabant, nempe creatorem et Deum Judaeorum, cum iidem Christum pro vero Deo agnoscerent, eumque Deo Abrahae longe majorem esse contenderent. De iisdem haereticis vid. n. 40 et 42.

"And him who was prophesied by him." Bull, in his book De Judicio ecclesiae, ch. 7, thought this was said of the Ebionites. But it is plain that it was said of those same heretics who confessed that Jesus was both Christ and Lord, but denied that he had been foretold by the prophets of the creator and God of the Jews, because they rejected outright the creator and God of the Jews, his prophecies, and the whole Old Testament. From this it is also clear that Christ is in no way called the God of Abraham by Justin in this place, as Bull supposes in the same passage. The holy martyr gives him this title near the end of Apology I and in many other places; but here he calls God of Abraham and Isaac and Jacob the one whom the heretics denied to be the true God, namely the creator and God of the Jews, since those same heretics acknowledged Christ as true God and maintained that he was far greater than the God of Abraham. On these same heretics see nn. 40 and 42.

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Τελεταῖς κοινωνοῦσι. « Nefandis ac impiis sacris communicant, » nimirum edendo de iis, quae daemoniis consecrata sunt. Neque enim verisimile est Justinum ad ipsa haereticorum mysteria respicere, et hoc loco affirmare, quod in Apol. I, n. 26, fatetur se nescire, utrum fabulosa illa facinora haeretici necne committant. Praeterea observandum est Justinum respondere Tryphoni, qui de idolothytis tantum locutus fuerat. Non exspectabant nefarii homines dum a judicibus cogerentur, sed sua sponte dies festos gentilium obibant, ut sacrorum participes fierent. Id ex his verbis Irenaei perspicitur: Καὶ γὰρ εἰδωλόθυτα ἀδιαφόρως ἐσθίουσι, μηδὲ μολύνεσθαι ὑπ' αὐτῶν ἡγούμενοι, καὶ ἐπὶ πᾶσαν ἑορτάσιμον τῶν ἐθνῶν τέρψιν, εἰς τιμὴν τῶν εἰδώλων γινομένην, πρῶτοι συνίασιν. « Etenim idolothyta indifferenter manducant, nihil inquinari ab iis putantes, et in omnem diem festum ethnicorum, pro voluptate in honore idolorum factum, primi conveniunt. » Iren. lib. I, cap. 6. Parenthesis, quam apposuimus ab his verbis ἄλλοι γάρ usque ad τελεταῖς κοινωνοῦσι debetur Cl. Thirlbio.

"They share in rites": "they take part in unspeakable and impious rites," namely by eating of things consecrated to demons. For it is not likely that Justin is looking to the heretics' own mysteries and affirming here what in Apology I, n. 26, he confesses he does not know, whether the heretics commit those fabled crimes or not. It should be observed besides that Justin is answering Trypho, who had spoken only of things sacrificed to idols. The wicked men did not wait to be compelled by judges, but of their own accord attended the festivals of the gentiles in order to share in their sacrifices. This is seen from these words of Irenaeus: "For they eat things sacrificed to idols without scruple, thinking they are in no way defiled by them, and they are the first to gather at every festive entertainment of the heathen held in honour of the idols." (Latin:) "For they eat things sacrificed to idols indifferently, thinking themselves not defiled by them at all, and are the first to come together for every festival of the heathen, held for pleasure in honour of the idols." Irenaeus, book I, ch. 6. The parenthesis we have set, from the words "for others" as far as "share in rites," is owed to the learned Thirlby.

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Μαρκιανοί. Non Marci discipulos, ut Cl. Thirlbio videtur, qui Marcosii dicebantur, sed Marcionitas Justinus designat. Vix tunc prodierat haec Marcosiorum secta, cujus parentem multo post Irenaeus, ut adhuc superstitem, refellit, lib. I, c. 13. Fatendum tamen est minus accurate Marcianos dici Marcionis discipulos. Sed arbitrium ejusmodi vocabulorum penes quemque scriptorem erat. Hinc ab Epiphanio interdum Μαρκίωνες vocantur, interdum Μαρκιωνισταί. Idem Οὐαλεντινούς dicit Valentini discipulos. Σατορνῖνον vocant Irenaeus lib. I, cap. 24, et Eusebius lib. IV, c. 7; Σατορνῖλον Hegesippus apud Eusebium lib. IV, c. 22; Epiphanius et Theodoretus. Legitur apud R. Stephanum et in utroque cod. ms. Σατορνηλιανοί. Legendum videtur Βασιλειδιανοί. Sic enim omnes antiqui hos haereticos vocant.

"Marcians." Justin means not the disciples of Marcus, who were called Marcosians, as the learned Thirlby thinks, but the Marcionites. The sect of the Marcosians had scarcely appeared at that time; Irenaeus refutes its founder much later, as one still living, book I, ch. 13. It must be admitted, however, that the disciples of Marcion are called "Marcians" less accurately. But the choice of such names lay with each writer. Hence Epiphanius sometimes calls them Markiones, sometimes Markionistai. The same writer calls the disciples of Valentinus Oualentinoi. Irenaeus, book I, ch. 24, and Eusebius, book IV, ch. 7, call him Satorninus; Hegesippus in Eusebius, book IV, ch. 22, and Epiphanius and Theodoret, Satornilus. In R. Stephanus and in both manuscripts one reads Satornelianoi. It seems one should read Basileidianoi, for so all the ancients call these heretics.

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Ὡς καὶ ἐκ τούτων. Forte Ὥστε καὶ ἐκ τούτων.

"As also from these things." Perhaps "So that also from these things."

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Διὸ καὶ ὑμῶν.... εὐχόμεθα. Id est, dum praedictae a Christo persecutiones eveniunt; non (continues)

"Therefore also for you … we pray." That is, while the persecutions foretold by Christ are coming to pass; not (continues)

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(10) ‹anchor: insipientes esse› · call in col 554

Jer. IV, 22.

Jeremiah 4:22.

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(11) ‹anchor: ipse est Rex gloriae› · call in col 554

Psal. XXIII per totum.

Psalm 23 (24), throughout.

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n. 34.

n. 34.

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modo animum non despondemus, sed etiam tormenta ita constanter perferimus, ut pro ipsis etiam persecutoribus precemur. Hanc esse Justini sententiam perspicitur ex Apol. I, num. 57, et Dialog. num. 96, et aliis ejusmodi locis.

(continued) do we not lose heart, but we even bear torments so steadfastly that we pray for the persecutors themselves. That this is Justin's meaning is seen from Apology I, n. 57, and Dialogue n. 96, and other places of the kind.

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Καὶ λίθος κέκληται. Non video cur haec verba, quae superioribus Justini dictis num. 34, respondent, hunc in locum Cl. Thirlbius irrepsisse putet. Commodius illa quidem ponerentur ante καὶ παθητὸς προεφητεύθη, idque in interpretando sum secutus. Sed saepe in hoc Dialogo accuratissimam verborum constructionem negligit Justinus, ut supra pag. 104, in his verbis: Μὴ ἐναντία δρώσαις ὡσανεί, et infra n. 43: Κατὰ τὴν τοῦ Πατρὸς βουλήν, et n. 86 initio.

"And he has been called a stone." I do not see why the learned Thirlby thinks these words, which answer to what Justin said above in n. 34, crept into this place. They would indeed sit more conveniently before "and he was foretold as one who would suffer," and I have followed that in translating. But in this Dialogue Justin often neglects the most exact arrangement of words, as above on p. 104 in the words "not as though doing contrary things," and below in n. 43, "according to the will of the Father," and at the beginning of n. 86.

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Τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ. Quod Justinus paulo ante dixit, καὶ Ἰακὼβ καλεῖται ἐν παραβολῇ, id videtur suadere, Justinum scripsisse τὸ πρόσωπόν σου Ἰακώβ. THIRLBIUS. — Vide Nobilium.

"The face of the God of Jacob." What Justin said a little before, "and he is called Jacob in a parable," seems to suggest that Justin wrote "Thy face, Jacob." THIRLBY. — See Nobilius.

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n. 33.

n. 33.

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(14) ‹anchor: terrae valde elevati sunt› · call in col 555

Psal. XLVI, 6-10.

Psalm 46 (47):6–10.

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Psal. XCVIII per totum.

Psalm 98 (99), throughout.

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Minus accurate Christus specie et decore caruisse diceretur in ipso ascensionis triumpho. Eumdem psalmum de Christo dictum esse contendit n. 85. Sed humilem illum statum primi adventus finibus circumscribere videtur. Immerito autem ex ejusmodi locis, in quibus Christus inglorius et informis apparuisse dicitur, deformem ei vultum attribui colligeremus. Primus illius adventus dicitur informis et inglorius n. 121.

It would be said less accurately that Christ lacked form and comeliness in the very triumph of the ascension. He maintains in n. 85 that the same psalm was spoken of Christ. But he seems to confine that lowly state within the bounds of the first coming. We should, however, wrongly infer from passages of this kind, in which Christ is said to have appeared without glory and without form, that an ill-favoured face was ascribed to him. His first coming is called without form and without glory in n. 121.

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Ὅτι ἐφύλασσον. Deest ὅτι in utroque codice ms.

"Because they kept." The word "because" is missing in both manuscripts.

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Τοῖς διδασκάλοις νομοθετήσασι. Hanc agendi rationem infra num. 112, Judaeis exprobrat Justinus.

"The teachers who laid down the rule." Justin reproaches the Jews for this way of acting below, n. 112.

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Isa. XXIX, 14.

Isaiah 29:14.

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(17) ‹anchor: studeant› · call in col 558

Ibid.

Same place.

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(18) ‹anchor: similiter dicta sunt› · call in col 558

Psal. XLIV, per totum.

Psalm 44 (45), throughout.

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Παραγίνεσθαι. Necesse non est hic futurum cum Sylburgio reponere; cum familiares sint Justino temporum immutationes, ac praeterea praesens pro futuro saepe usurpetur in ejusmodi locis apud accuratissimos scriptores.

"To come." There is no need to restore the future here with Sylburg, since changes of tense are familiar in Justin, and moreover the present is often used for the future in passages of this kind even by the most exact writers.

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Καὶ παραδοξοτέρους. Vel ea promittere videtur, quae de Verbi generatione ex substantia Patris in secunda parte Dialogi edisseret, vel quae de vocatione gentium et reprobatione Judaeorum in tertia parte.

"And more paradoxical." He seems to be promising either what he will set out in the second part of the Dialogue on the generation of the Word from the substance of the Father, or what he will set out in the third part on the calling of the gentiles and the rejection of the Jews.

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Οὐ τὰ διὰ τοῦ Θεοῦ. Multas se in partes vertit Cl. Thirlbius, ut hunc locum, qui minime corruptus est, sanet. Legendum proponit τὰ διατάγματα τοῦ Θεοῦ, vel τὰ τοῦ Θεοῦ διὰ τοῦ προφητικοῦ Πνεύματος. Nec eruditus ille vir, nec alii interpretes Justini viderunt illud ὑπὸ τοῦ προφητικοῦ Πνεύματος referri ad verbum ἐλέγχονται, quo quidem semel animadverso non difficiles erunt hae voces, τὰ διὰ τοῦ Θεοῦ. Subaudiendum enim διδασκόμενα aut aliquod simile verbum, quod Justinus lectori supplendum relinquere solet: Sic enim n. 34: ὅπου γὰρ ὁ νόμος... οὐχὶ τὸν μετ' ἐκεῖνον μέλλοντα, ἀλλὰ τὸν διὰ Μωϋσέως ἐξηγεῖσθε. Et n. 53: Τὸν διὰ τῶν προφητῶν νόμον. Et n. 35: Ὁ λόγος τῆς προφητείας τῆς διὰ Δαβίδ. Vid. Apol. I, n. 59.

"Not the things through God." The learned Thirlby turns himself every way to heal this place, which is not corrupt at all. He proposes reading "the ordinances of God," or "the things of God through the prophetic Spirit." Neither that learned man nor Justin's other interpreters saw that "by the prophetic Spirit" belongs to the verb "they are convicted"; once this is noticed, the words "the things through God" will not be difficult. For "taught," or some similar word, is to be understood, which Justin is accustomed to leave for the reader to supply. So in n. 34: "for where the law … you expound not the one to come after him, but the one given through Moses." And n. 53: "the law given through the prophets." And n. 35: "the word of the prophecy given through David." See Apology I, n. 59.

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Ὁ Θεός. Legendum ὁ Θεός, ὁ Θεός σου, ut infra n. 56 et 63.

"God." Read "God, Thy God," as below, nn. 56 and 63.

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III Reg. XIX, 14, 18.

3 Kings (1 Kings) 19:14, 18.

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(20) ‹anchor: timoris Dei› · call in col 559

Isa. XI, 2.

Isaiah 11:2.

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(21) ‹anchor: dona hominibus› · call in col 559

Psal. LXVII, 19.

Psalm 67 (68):19.

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(22) ‹anchor: ipsis scientes› · call in col 559

Isa. V, 21.

Isaiah 5:21.

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Ὀπίσω αὐτῆς. Uterque codex ὀπίσω αὐτοῦ.

"After her." Both manuscripts read "after him."

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Οὐδέπω τὴν κρίσιν. Vide Apol. II, num. 7.

"Not yet the judgement." See Apology II, n. 7.

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Parvi refert utrum Christianis, quatenus Judaeis opponuntur, an Catholicis, quatenus adversantur haereticis, totius veritatis cognitio attribuatur. Nam, ut observatum est in Praefat. part. II, cap. ult., quidquid in hoc Dialogo Justinus ad defensionem religionis Christianae disputat, id Ecclesiae Catholicae dicatur et a sectis prorsus alienum est.

It matters little whether knowledge of the whole truth is ascribed to Christians as opposed to Jews, or to Catholics as opposed to heretics. For, as was observed in the Preface, part II, last chapter, whatever Justin argues in this Dialogue in defence of the Christian religion is said of the Catholic Church and is wholly foreign to the sects.

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Ἐκ πάσης τῆς ἀληθείας. Vel catholicos hic opponit haereticis (sic enim n. 35, de catholicis: Ἡμεῖς οἱ τῆς ἀληθινῆς Ἰησοῦ Χριστοῦ καὶ καθαρᾶς διδασκαλίας μαθηταί) vel Christianos Judaeis.

"From the whole truth." He sets here either Catholics against heretics (for so in n. 35 he says of Catholics, "we, the disciples of the true and pure teaching of Jesus Christ") or Christians against Jews.

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Καὶ τὰ φαινόμενα. Videtur his verbis designare conversionem gentium, sequentibus autem miracula in Christi nomine fieri solita.

"And the things that are seen." By these words he seems to mean the conversion of the gentiles, and by the words that follow the miracles customarily done in Christ's name.

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Οἱ οὐ παύσονται. Non providebat S. martyr fore aliquando, ut Ecclesia sub imperatoribus Christianis floreret. Atque in hoc assentientem habet Tertullianum, qui sic loquitur Apologet. cap. 21: « Sed et Caesares credidissent super Christo, si aut Caesares non essent saeculo necessarii, aut si et Christiani potuissent esse Caesares. »

"Who will not cease." The holy martyr did not foresee that the Church would one day flourish under Christian emperors. In this he has Tertullian agreeing with him, who speaks thus in the Apology, ch. 21: "But the Caesars too would have believed in Christ, if either the Caesars were not necessary to the world, or Christians too could have been Caesars."

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Παραγίνεσθαι. Hic etiam, ut supra, futurum obtrudit Sylburgius. Sed non major immutandi contextus necessitas.

"To come." Here too, as above, Sylburg forces in the future. But there is no greater need to alter the text.

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Ὃ τὸ Πάσχα θύειν. Similis constructio mox occurrit, τὸ πλάσμα ὃ ἔπλασεν ὁ Θεὸς τὸν Ἀδάμ. Itaque illud τὸ Πάσχα idem valet ac Paschalis victima, nec necesse est legere τῷ Πάσχα, ut erudito Londinensi editori visum est.

"Which [to sacrifice] the Passover." A similar construction occurs shortly, "the thing formed, which God formed, Adam." So "the Passover" here means the same as the Paschal victim, and there is no need to read "for the Passover," as the learned London editor thought.

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Εἰ μὴ ἐπὶ τόπῳ. Hoc argumento, quod evidenter probat legem non aeternam esse, ut Judaei sibi fingebant, sed ad tempus datam, usi sunt multi alii scriptores, ut Tertullianus adv. Jud. cap. 5; Eusebius Demonstr. evangel. c. 6; S. Joannes Chrysost. Orat. in Jud.; S. Cyrillus lib. IX, in Jul. p. 312.

"Except in the place." This argument, which plainly proves that the law was not eternal, as the Jews imagined, but given for a time, has been used by many other writers, such as Tertullian, Against the Jews, ch. 5; Eusebius, Demonstration of the Gospel, ch. 6; St John Chrysostom, Orations against the Jews; St Cyril, Against Julian, book IX, p. 312.

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Τὸ γὰρ ὀπτώμενον πρόβατον. Salmasius epist. De cruce p. 244, et Bochartus Hieroz. part. I, col. 615, et Georgius Eliezer Edzardus, vir doctrinae Hebraicae peritissimus, Adnot. ad Avoda Sara cap. 2, p. 234, existimant non cujuslibet agni, sed Paschalis tantum, assationem hic describi, quod mihi non fit verisimile. Reclamant, nisi fallor, ipsa verba et series orationis. THIRLBIUS.

"For the lamb that is roasted." Salmasius in his letter On the Cross, p. 244, Bochart in the Hierozoicon, part I, col. 615, and Georg Eliezer Edzard, a man most expert in Hebrew learning, in his notes on Avodah Zarah, ch. 2, p. 234, think that what is described here is the roasting not of any lamb but only of the Paschal lamb, which does not seem likely to me. Unless I am mistaken, the very words and the run of the sentence cry out against it. THIRLBY.

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n. 15.

n. 15.

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(24) ‹anchor: ut jam dixi› · call in col 563

n. 28.

n. 28.

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(25) ‹anchor: illud profanatis› · call in col 563

Malach. I, 10-12.

Malachi 1:10–12.

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Τράγοι δύο ὅμοιοι. Hujus explicationis auctor fuit Justino S. Barnabas, seu quicunque alius epistolam scripsit, quae S. Barnabae tribuitur. Vid. c. 7 hujus epistolae et Tertullianum adv. Jud., c. 14. Vide etiam Cyrill. Alex. in Jul. lib. IX, pag. 302.

"Two like goats." The source of this explanation for Justin was St Barnabas, or whoever else wrote the epistle ascribed to St Barnabas. See ch. 7 of that epistle and Tertullian, Against the Jews, ch. 14. See also Cyril of Alexandria, Against Julian, book IX, p. 302.

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Ὅτι ἐν τῷ αὐτῷ τόπῳ. Necesse non est legere ὅτε ἐν τῷ αὐτῷ τόπῳ. Rationem enim affert Justinus cur oblatus ille similis hircus secundae repraesentationi Christi respondeat.

"Because in the same place." There is no need to read "when in the same place." For Justin is giving the reason why that like goat which was offered corresponds to the second showing of Christ.

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Ἐπιγνωσθήσεσθε. Mallet Silburgius ἐπιγνώσεσθε. Mox illa verba καὶ προσφορὰ ἦν, « dura et vix ferenda » Cl. Thirlbio videntur. Legendum videtur ante haec verba ὅς. Tertullianus jejunium intelligit de reprobis « jejunantibus a salute » in secundo adventu, dum « sacerdotes templi spiritualis, id est Ecclesiae, Dominicae gratiae quasi visceratione quadam » fruuntur.

"You will be recognized." Sylburg would prefer "you will recognize." Just after, the words "and it was an offering" seem "harsh and scarcely bearable" to the learned Thirlby. It seems one should read "which" before these words. Tertullian understands the fast of the reprobate, "fasting from salvation" at the second coming, while "the priests of the spiritual temple, that is, of the Church," enjoy "a kind of distribution of the sacrificial flesh of the Lord's grace."

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Psal. XVIII, 5.

Psalm 18 (19):5.

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(27) ‹anchor: not visible› · call in col 566

Isa. LIII, 1.

Isaiah 53:1.

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n. 13.

n. 13.

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Πρώτη μένουσα. Eadem habemus supra num. 23, et infra num. 138. Forte legendum πρώτη μὲν οὖσα, ut conjicit Cl. Thirlbius.

"Remaining first." We have the same above, n. 23, and below, n. 138. Perhaps read "being first," as the learned Thirlby conjectures.

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Δώδεκα κώδωνας. Nonnullorum hominum supercilium in hac allegorica interpretatione causam arripuit sancti martyris irridendi et exagitandi. Sed cum Philo Judaeus summum sacerdotem veste talari indutum divini Verbi imaginem esse doceat lib. De profug. pag. 466, ac in illius tintinnabulis aliisque ornamentis arcanas quasdam significationes persequatur lib. De migratione Abrah., p. 404, et De vita Moysis, p. 673, non imperite Justinus ad religionis defensionem adhibet quod ipsi dederant adversarii. Huc accedit quod haeretici de tintinnabulis multa perabsurde nugabantur. Valentiniani duodecim primos Aeones significari volebant, ut testatur Irenaeus lib. I, cap. 11. Multo detestabilior Gnosticorum impietas, qui, teste Epiphanio, haeres. 26, pag. 94, tintinnabula hunc in usum instituta dicebant, ut Judaeorum Deus, quem hominem asini figura fingebant, sonitu admonitus sese subtraheret. Quid mirum si Justinus, qui in refellendis haereticis totus erat, saniores interpretationes impiis eorum nugis opponit? Vid. Clem. Alex. Strom. V, p. 561, et seqq. — Δώδεκα κώδωνας. Duodecim fuisse tintinnabula neque Scriptura (Exod. XXVIII, 33, seqq.) refert, neque Josephus (Antiqq. Jud. III, c. 7, § 4, seqq. [Opp. ed. Richter. Tom. I.] p. 145, seqq.). Tertullianus adv. Marc. IV, c. 13 (Opp. ed. Leopold. P. III), p. 172, duodecim apostolos opinatur praesignificari duodecim gemmis in tunica sacerdotali Aaronis (Exod. XXVIII, 9, seqq.). Quibus cum gemmis Justinus noster fortasse tintinnabula confudit. OTTO.

"Twelve bells." The disdain of some men seized on this allegorical interpretation as an occasion for mocking and harrying the holy martyr. But since Philo the Jew teaches, in the book On Flight, p. 466, that the high priest clothed in the robe reaching to the feet is an image of the divine Word, and in the book On the Migration of Abraham, p. 404, and the Life of Moses, p. 673, pursues certain hidden meanings in his bells and other ornaments, Justin not unskilfully uses for the defence of religion what his adversaries had themselves supplied. Add to this that the heretics talked a great deal of utter nonsense about the bells. The Valentinians would have them signify the first twelve Aeons, as Irenaeus attests, book I, ch. 11. Far more detestable was the impiety of the Gnostics, who, as Epiphanius attests, Heresy 26, p. 94, said the bells were instituted for this purpose: that the God of the Jews, whom they imagined as a man with the shape of an ass, might be warned by the sound and take himself off. What wonder if Justin, who was wholly given to refuting heretics, sets sounder interpretations against their impious trifles? See Clement of Alexandria, Stromata V, p. 561 ff. — "Twelve bells." Neither Scripture (Exod. 28:33 ff.) nor Josephus (Jewish Antiquities III, ch. 7, § 4 ff. [Works, Richter's edition, vol. I], p. 145 ff.) says there were twelve bells. Tertullian, Against Marcion IV, ch. 13 (Works, Leopold's edition, part III), p. 172, thinks the twelve apostles were foreshown by the twelve gems on Aaron's priestly tunic (Exod. 28:9 ff.). Our Justin perhaps confused the bells with those gems. OTTO.

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Διὸ λέγει οὕτως. Legendum conjicit Thirlbius δυνάμει δηλονότι, λέγει οὕτως. Sed forte illud διό redundat hoc loco, ut saepe alias δέ, γάρ, οὖν apud Justinum, dum disserendi ardorem sequitur. Vide n. 56 initio.

"Therefore he says thus." Thirlby conjectures one should read "that is, in power, he says thus." But perhaps "therefore" is redundant in this place, as "but," "for," "then" often are elsewhere in Justin when he follows the heat of the argument. See the beginning of n. 56.

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n. 13.

n. 13.

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Isa. LIII, 8.

Isaiah 53:8.

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Isa. VII, 10-15.

Isaiah 7:10–15.

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Isa. VIII, 4.

Isaiah 8:4.

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Isa. VII, 16, 17.

Isaiah 7:16, 17.

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Κατὰ τ. τ. Π. βουλήν. Haec referri debent ad Incarnationem, quam Justinus, Patris voluntate factam dicere solet, ut Apol. I, n. 46 et 63; Apol. II, n. 5, Dialog. n. 24, 48, 87. Similis verborum constructio, vel librariorum, vel ipsius Justini properantis incuria, animadvertitur in his verbis n. 86: μετὰ τὸ σταυρωθῆναι τοῦτον ὃν ἔνδοξον πάλιν παραγενήσεσθαι ἀποδεικνύουσιν αἱ Γραφαί.

"According to the will of the Father." These words must be referred to the Incarnation, which Justin habitually says was brought about by the Father's will, as in Apology I, nn. 46 and 63; Apology II, n. 5; Dialogue nn. 24, 48, 87. A similar arrangement of words, owing either to the copyists' carelessness or to Justin's own haste, is noticed in these words of n. 86: "after this one was crucified, who the Scriptures show will come again in glory."

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Ἁμαρτωλοὶ ἐγεγόνειμεν. Sic etiam supra n. 41: Τῆς κακίας ἐν ᾗ γεγόναμεν.

"We had become sinners." So also above, n. 41: "the wickedness in which we had been."

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Ἤχθη. Legitur in utroque codice ms. ἤχθην. Grabius, De vitiis LXX interpretum, legendum monet in hoc Dialogi loco ἥκει, ut supra n. 13, et Apol. I, n. 51. Sed reclamat Thirlbius et opponit illud Dialogi num. 89: Προεῖπον οἱ προφῆται ὅτι ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ ἀχθήσεται εἰς θάνατον.

"He was led." Both manuscripts read "I was led." Grabe, On the Faults of the Seventy Translators, advises reading "he comes" in this place of the Dialogue, as above, n. 13, and Apology I, n. 51. But Thirlby objects, and sets against it the passage of the Dialogue, n. 89: "The prophets foretold that because of the iniquities of the people he would be led to death."

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Καὶ ἐκλέξασθαι. Infra n. 66: πονηρά, ἐκλέξεται τὸ ἀγαθόν, atque ita cod. Clarom.

"And to choose." Below, n. 66: "evil, he will choose the good," and so the Clermont manuscript.

(82*) ‹anchor: ἀπειθεῖ πονηρά› · call in col 567 Ἀπειθεῖ πονηρά. Phrasis insolens. Wolfius reposuerat ἀπωθεῖ (repellit). Si quid mutare liceret, mallem cum LXX legere ἀπειθεῖ πονηρίᾳ. ED. PATROL.

"He disobeys evil things." An unusual phrase. Wolf had restored "he thrusts away" (repellit). If any change were allowed, I would rather read with the Seventy "he disobeys wickedness." EDITOR OF THE PATROLOGIA.

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Διότι πρὶν ἤ.... καταληφθήσεται. Haec intrusa fuisse, nec in Isaia reperiri observat R. Stephanus. Legitur in Bibliis καταλειφθήσεται.

"For before … will be seized." R. Stephanus observes that these words were intruded and are not found in Isaiah. In the Bibles one reads "will be left."

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Ἐπὶ σέ. Haec infra n. 66, non leguntur.

"Upon you." These words are not read below, n. 66.

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Καὶ ἐξαπατᾶτε ἑαυτούς. Non difficile est hujus loci juncturam cum praecedenti animadvertere. Postquam dixit Justinus magnam culpam commerituros Judaeos, si veritati assentiri nolint; refellit inanem eorum fiduciam, quae ad spernendas Justini minas incitare poterat. Idem ergo est ac si dixisset: Nec justa est vestra fiducia, sed vos ipsi decipitis, etc. Quare inutiles Thirlbii conjecturae καὶ ἐξαπατήσετε, καὶ γὰρ ἐξαπατᾶτε, καὶ μὴ ἐξαπατᾶτε. Fatetur ipse sibi eas non placere.

"And you deceive yourselves." It is not difficult to see how this place joins with the one before. After Justin has said that the Jews will incur great guilt if they will not assent to the truth, he refutes their empty confidence, which could have spurred them to scorn Justin's threats. It is therefore as if he had said: "Nor is your confidence well founded, but you deceive yourselves," etc. Hence Thirlby's conjectures "and you will deceive," "for you deceive," and "and do not deceive" are useless. He admits himself that they do not satisfy him.

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Οὐδὲ ἐκείνων. Id est, ex illo Abrahae semine. Ex qua S. martyris sententia manifeste sequitur iis etiam, qui ex Abrahae semine non erant, necessariam fuisse illius fidei imitationem. Neque id de illis tantum temporibus intelligi debet, quae Evangelii promulgationem secuta sunt. Pluribus enim locis docet Justinus eamdem semper justificationis legem exstitisse. Vide supra n. 11, 23, 30. Conjicit Cl. Thirlbius legendum οὐδεὶς γὰρ οὐδὲν ἐκείνων. « Nemo enim quidquam ex his bonis percipere ulla ratione potest. » Conjecturam suam fulcit his duobus Dialogi locis: Σὺν ἡμῖν καὶ κληρονομῆσαι βουλήσονται κἂν ὀλίγον τόπον οὗτοι οἱ δικαιοῦντες ἑαυτοὺς καὶ λέγοντες εἶναι τέκνα Ἀβραάμ, n. 25; Τί οὖν ἐστιν ὃ λέγεις, ὅτι οὐδεὶς ἡμῶν κληρονομήσει ἐν τῷ ὄρει τῷ ἁγίῳ τοῦ Θεοῦ οὐδέν; n. 26.

"Not even of those." That is, of that seed of Abraham. From this opinion of the holy martyr it plainly follows that imitation of Abraham's faith was necessary also for those who were not of Abraham's seed. Nor is this to be understood only of the times that followed the proclamation of the Gospel, for Justin teaches in many places that the same law of justification always existed. See above, nn. 11, 23, 30. The learned Thirlby conjectures one should read "for no one [can receive] anything of those," "For no one can by any means receive anything of these good things." He supports his conjecture with these two places of the Dialogue: "These who justify themselves and say they are children of Abraham will wish to inherit with us even a little place," n. 25; "What then is it that you say, that none of us will inherit anything on the holy mountain of God?" n. 26.

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Τὰ μυστήρια πάντα, λέγω δὲ ὅτι. Non difficile est investigare quaenam illa sit omnium mysteriorum cognitio, quam Justinus necessariam esse ad salutem docet. Ipse enim mentem suam explicat, ac totam rem revocat ad distinctionem eorum, quae ad pietatem et justitiam, et eorum, quae ob duritiem cordis praescripta fuerant. Sed quaeri potest cur hujus distinctionis cognitionem necessariam putet ad salutem; deinde vero cur hac distinctione mysteria omnia contineri dicat. Quod spectat ad primam quaestionem; cum Justinus necessarium fuisse Judaeis existimet, ut fidem Abrahae imitarentur, illud etiam necessarium existimare debuit, ut fiduciam suam in legis ritibus non ponerent, nec justi sibi ob circumcisionem et sabbata viderentur, sed haec instituta ab aeterna Dei lege distinguerent. Mirum autem videri non debet, cur omnia mysteria hac cognitione contineri putet. Quidquid enim in hac prima Dialogi parte ex Veteri Testamento depromit, quidquid de Christi divinitate et incarnatione disserit, illud eo spectat, ut justificationem non per circumcisionem et Mosaica instituta, sed per sanguinem Christi comparari probet. Hinc etiam, n. 67, distinctionem illam legis et gratiae, veluti praecipuum quoddam novae legis institutum praedicat. « Cur igitur, inquit, aliud Testamentum Deus futurum promisit, nec ut istud institutum fuerat, sed sine metu et tremore et fulguribus institutum iri dixit, et tale ut demonstret quodnam praeceptum, sive opus, aeternum et omni generi conveniens judicet Deus, quodnam autem accommodate ad duritiam populi vestri... mandaverit. »

"All the mysteries, and I mean that." It is not hard to find out what that knowledge of all the mysteries is which Justin teaches to be necessary for salvation. For he explains his own meaning, and brings the whole matter back to the distinction between the things prescribed for piety and justice and the things prescribed because of hardness of heart. But one may ask why he thinks knowledge of this distinction necessary for salvation, and then why he says all the mysteries are contained in this distinction. As to the first question: since Justin holds that it was necessary for the Jews to imitate the faith of Abraham, he was bound to hold this necessary too, that they should not put their confidence in the rites of the law, nor think themselves just because of circumcision and the sabbaths, but should distinguish these institutions from the eternal law of God. Nor should it seem strange that he thinks all the mysteries are contained in this knowledge. For whatever he draws from the Old Testament in this first part of the Dialogue, whatever he argues about the divinity and incarnation of Christ, aims at proving that justification is obtained not through circumcision and the Mosaic institutions but through the blood of Christ. Hence too, in n. 67, he proclaims that distinction between law and grace as a kind of chief institution of the new law. "Why then," he says, "did God promise that there would be another covenant, and said it would be established not as that one had been, but without fear and trembling and lightnings, and such as to show which commandment or work God judges eternal and fitting for every race, and which he enjoined as suited to the hardness of your people's heart?"

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Διὰ τὸ σκληροκάρδιον. Legendum ἢ διὰ τὸ σκληροκάρδιον, idque jam Langus et Thirlbius viderunt.

"Because of the hardness of heart." Read "or because of the hardness of heart," as Lange and Thirlby already saw.

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Ἰακώβ. Ita mss. et R. Stephanus. Sic etiam paulo post legitur et infra num. 140, idem Ezechielis testimonium. At Sylburgius restituit Ἰώβ, ut in Bibliis habetur, quod quidem eo minus probandum, quod et saepissime a vulgatis editionibus (continues)

"Jacob." So the manuscripts and R. Stephanus. It is read so a little after as well, and below, n. 140, the same testimony of Ezekiel. But Sylburg restores "Job," as the Bibles have it, which is the less to be approved because very often from the common editions (continues)

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Ezech. XIV, 20.

Ezekiel 14:20.

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Isa. LXVI, 24.

Isaiah 66:24.

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recedit Justinus, et hoc loco Jacobi nomen, quod fortasse illius memoriam pro Jobo subiit, aptissimum erat ad refellendam Jacobi posterorum arrogantiam.

(continued) Justin departs, and in this place the name of Jacob, which perhaps came to his mind instead of Job, was most apt for refuting the arrogance of Jacob's descendants.

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Ὡς τεμόντας. Legendum videtur ὥστε τεμόντας

"As having cut." It seems one should read "so that, having cut"

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Alii quoque ablutionem istam de Christianorum baptismate sunt interpretati, ut Cyprian. adv. Jud., I, 24. OTTO.

Others too have interpreted that washing of the baptism of Christians, as Cyprian, Against the Jews, I, 24. OTTO.

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Σωθήσεται. Legit Cl. Thirlbius δικαιοσύνῃ σωθήσεται, δῆλον ὅτι, vel, δικαιοσύνῃ δηλονότι σωθήσεται· δῆλον ὅτι.

"Will be saved." The learned Thirlby reads "will be saved by righteousness, it is clear that," or "will be saved, that is, by righteousness; it is clear that."

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Τοὺς πειθομένους αὐτοῖς. Vel legendum αὐτῷ, vel, si nihil mutetur, illud αὐτοῖς intelligendum de iis, quae praecipiuntur in lege. Mox pro γίνεσθαι legit τινά Cl. Thirlbius.

"Those who obey them." Either read "him," or, if nothing is changed, "them" is to be understood of the things commanded in the law. Just after, the learned Thirlby reads "some things" for "to be done."

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Σὺν τοῖς ἐπιγνοῦσι τὸν Χριστὸν τοῦτον. Illud, ἐπιγνοῦσι, de iis intelligendum qui post Christi adventum fuere. Neque enim duos ordines salvandorum instituit Justinus, quorum alii Christum cognoverint, sive in eum crediderint, alii non; nec quidquam magis alienum a S. martyris doctrina, quam Christum veteribus patriarchis cognitum negare

"With those who have recognized this Christ." The word "who have recognized" is to be understood of those who lived after Christ's coming. For Justin does not set up two orders of the saved, of whom some knew Christ, or believed in him, and others did not; and nothing is more foreign to the holy martyr's teaching than to deny that Christ was known to the ancient patriarchs

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Ἐν ἀπαθείᾳ. Praepositionem expungit H. Stephanus.

"In impassibility." H. Stephanus strikes out the preposition.

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Γνωρίζομεν γὰρ ὅτι. Mendose editum fuerat ἔτι. ED. PATROL.

"For we know that." It had been printed wrongly as "still." EDITOR OF THE PATROLOGIA.

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Πρόβατον τοῦ Πάσχα. Pulsi Hierosolymis Judaei jacturam sacrificii variis modis sarcire tentabant. « Per diversa, inquit Hilarius in Psal. LVIII, n. 12, speciem sacerdotii illius legitimi et holocausti et circumcisionis imitantur. » S. Phileas martyr, instante Culciano praefecto, ut saltem Deo sacrificaret, ita respondit: « Solis Judaeis praeceptum fuerat sacrificare Deo soli in Hierosolyma. Nunc autem peccant Judaei in aliis locis solemnia sua celebrantes. » De iisdem S. Augustinus, lib. II Retract., c. 10, sic loquitur: « Eos et nunc videmus sine sacrificiis remansisse, nisi forte quod per Pascha immolant ovem, hoc in sacrificio deputetur. » Vide Julianum apud Cyrill. Alex., lib. IX, p. 305.

"The Passover lamb." The Jews, driven from Jerusalem, tried in various ways to make good the loss of sacrifice. "In diverse ways," says Hilary on Psalm 58, n. 12, "they imitate the outward show of that lawful priesthood, of the whole burnt offering, and of circumcision." The martyr St Phileas, when the prefect Culcianus pressed him at least to sacrifice to God, answered thus: "It had been commanded to the Jews alone to sacrifice to the one God in Jerusalem. But now the Jews sin by celebrating their solemn rites in other places." St Augustine speaks thus of the same people in Retractations II, ch. 10: "We see that they have remained even now without sacrifices, unless perhaps the sheep they slaughter at the Passover is to be counted as a sacrifice." See Julian in Cyril of Alexandria, book IX, p. 305.

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Ἃ δυνατόν. Ita codex Clarom. Editi ἀδύνατον, quae vox interpretes in magnam difficultatem conjecerat.

"Which are possible." So the Clermont manuscript. The printed editions have "impossible," a word that had thrown the translators into great difficulty.

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Τὰ αἰώνια δικαιώματα. Id est, videbis salutem aeternam non observatis illis mandatis, quae tu aeterna esse ac nunquam praetermittenda existimas, comparari posse; quippe cum nec circumcisionem, ut paulo post probat Justinus, ii qui ante Abraham fuerunt, nec caetera instituta ipse Abraham, ejusque usque ad Moysem posteri observaverint

"The eternal ordinances." That is: you will see that eternal salvation can be gained without observing those commandments which you think eternal and never to be omitted; since, as Justin proves a little later, neither did those who lived before Abraham observe circumcision, nor did Abraham himself and his descendants down to Moses observe the other institutions

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Ἐν συνουσίᾳ. Codices mss. habent ad marginem ἐν οὐσίᾳ. Ita et R. Stephanus ad calcem.

"In intercourse." The manuscripts have in the margin "in substance." So too R. Stephanus at the end of the volume.

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Φυλάξαντας. Legit Thirlbius φυλάξαντες. Paulo post legendum videtur ἐξετάσομεν τὸν λόγον.

"Having kept" (accusative). Thirlby reads "having kept" (nominative). A little after, it seems one should read "we shall examine the argument."

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Num. XV, 38.

Numbers 15:38.

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Deut. VI, 6.

Deuteronomy 6:6.

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Ἅμα τε καὶ ἔλεγχον. Lego ἅμα τε καὶ ἐλέγχων ὅτι ἐν ταῖς καρδίαις ὑμῶν. Ita etiam eruditus Londinensis editor.

"And at the same time a reproof." I read "and at the same time reproving [you], that in your hearts." So too the learned London editor.

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Εἰ μή τι. Legendum forte εἰ μὴ ὅτι (nisi quia), vel, cum Pearsono, μή τι (num), sine εἰ quod docto viro redundare videtur. ED. PATROL.

"Unless something." Perhaps read "except that" (nisi quia), or, with Pearson, "whether" (num), without the "if," which seems redundant to that learned man. EDITOR OF THE PATROLOGIA.

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Τοιούτοις. Hoc est qui postea quam Jesum esse Christum agnoverint, legis quoque instituta volunt observare. (Trypho paulo ante: Μετὰ τοῦ καὶ τοῦτον εἶναι τὸν Χριστὸν ἐπίστασθαι..., βούλεται καὶ ταῦτα φυλάσσειν), id quod in causa erat cur nonnulli a communione illos excluderent. OTTO.

"Such people." That is, those who, after acknowledging that Jesus is the Christ, wish also to observe the institutions of the law. (Trypho a little before: "Along with knowing that this man is the Christ …, he wishes also to keep these things.") This was the reason why some excluded them from communion. OTTO.

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Δεῖν ἀποφαίνεσθαι. Vel legendum ἀποφαίνομαι, cum Sylburgio vel potius illud ἀποφαίνεσθαι referendum ad superiora verba, quasi scriptum esset: Ἀλλὰ σύναινός εἰμι τοῦ ἀποφαίνεσθαι. De hac sancti martyris lenitate nonnulla disseruimus in Praefatione. Nunc satis est observare: 1° Hos Mosaicae legis cum Evangelii professione cultores nondum ab omnibus Ecclesiis damnatos fuisse, cum Justinus haec scriberet. Neque enim solus erat Justinus qui cum eis communicaret; quinetiam in ambiguo reliquit, utrum plures essent qui eos rejicerent, quam qui admitterent. Sed tandem in apertum schisma res est perducta. Nam testatur Hieronymus ep. 80, ejusmodi homines, quos Nazaraeos vocat, et a Christianis damnari, quamvis crederent « in Filium Dei natum ex Virgine Maria, » et a Judaeis, quamvis legem observarent, ita ut nec Christiani essent nec Judaei. 2° Eos de Christi divinitate consensisse et ab Ebionitis longe diversos fuisse patet. Hoc enim semper Justinum inter et Tryphonem convenit, nulla re illos a caeteris Christianis discrepare, nisi legis observatione, nec aliud causae suberat, cur eos a communione excluderent nonnulli. — Δεῖν ἀποφαίνομαι. Ita jam Sylburgio observante martyr sine dubio scripsit; nempe eodem modo et paulo infra bis et alibi ἀποφαίνομαι saepe occurrit. In codd. mss. et editis δεῖν ἀποφαίνεσθαι, quod solus Maranus sic defendere studet, ut ἀποφαίνεσθαι ad superiora verba referat, quasi scriptum sit ἀλλὰ σύναινός εἰμι τοῦ (?) ἀποφαίνεσθαι. OTTO.

"That one must declare." Either read "I declare," with Sylburg, or rather refer "to declare" to the words above, as if it were written "But I agree to declare." We have said something about this mildness of the holy martyr in the Preface. For now it is enough to observe: 1. That these men who kept the Mosaic law together with the profession of the Gospel had not yet been condemned by all the Churches when Justin wrote this. For Justin was not the only one in communion with them; indeed he left it uncertain whether those who rejected them were more than those who admitted them. But at last the matter was brought to open schism. For Jerome attests, letter 80, that men of this kind, whom he calls Nazaraeans, were condemned both by the Christians, although they believed "in the Son of God born of the Virgin Mary," and by the Jews, although they observed the law, so that they were neither Christians nor Jews. 2. It is clear that they agreed about the divinity of Christ and were very different from the Ebionites. For Justin and Trypho always agree on this, that they differed from the rest of the Christians in nothing but their observance of the law, and there was no other reason why some excluded them from communion. — "I declare that one must." So, as Sylburg already observed, the martyr doubtless wrote; for in the same way, twice a little below and often elsewhere, "I declare" occurs. The manuscripts and editions have "that one must declare," which Maran alone tries to defend by referring "to declare" to the words above, as if it were written "but I agree to (?) declare." OTTO.

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Καὶ πᾶν ὅπως. Hujus loci intelligentia ex his quae praecedunt et quae sequuntur repetenda, idque parenthesis ope facilius animadvertitur. Legendum ergo videtur κἂν πάνυ πως, etc., subintelligendo videlicet, si ante mortis exitum credant. Langus sic legit: Καταναθεματίζοντας τοὺς ἐπ' αὐτὸν τὸν Χριστὸν πιστεύοντας καὶ μὴ μετανοοῦντας καὶ πᾶν πράττοντας ὅπως, etc. Sylburgius eodem modo legit, nisi quod illud καὶ πᾶν πράττοντας refert ad τοὺς πιστεύοντας, recisis illis vocibus καὶ μὴ μετανοοῦντας.

"And everything so that." The sense of this place must be drawn from what precedes and what follows, and it is more easily seen with the help of the parenthesis. So it seems one should read "even if somehow at all," etc., understanding, that is, "if they believe before the end of their life." Lange reads: "cursing those who believe in this very Christ, and not repenting, and doing everything so that," etc. Sylburg reads the same way, except that he refers "and doing everything" to "those who believe," cutting out the words "and not repenting."

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Ezech. XXXIII, 11-20.

Ezekiel 33:11–20.

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Isa. XXIX, 13.

Isaiah 29:13.

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Ἐν οἷς ἂν ὑμᾶς. Hanc sententiam, quam nonnulli ecclesiastici scriptores Deo per prophetarum aliquem loquenti attribuunt, ex Evangelio secundum Hebraeos a Justino depromptam existimat Grabius, Spicileg. tom. I, p. 14.

"In whatever [things] you." Grabe, Spicilegium vol. I, p. 14, thinks that this saying, which some church writers attribute to God speaking through one of the prophets, was drawn by Justin from the Gospel according to the Hebrews.

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Παράδοξός τις γάρ ποτε. Redundat postrema vox et vacat, nec videtur collocanda post δυνάμενος, ut placuit Sylburgio.

"For a paradoxical one, at some time." The last word is redundant and idle, and does not seem to belong after "being able," as Sylburg preferred.

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Τοιοῦτον. Legendum τοῦτον, quod olim monuit vir magnus Hugo Grotius ad Luc. XXIII, 35, et nuper doctissimus Bullus in Judicio Eccles. cath., p. 69. Langus etiam vertit, « Christum hunc esse Dei. » THIRLBIUS.

"Such a one." Read "this one," as the great Hugo Grotius once advised on Luke 23:35, and recently the most learned Bull in the Judicium Ecclesiae catholicae, p. 69. Lange too translates, "that this is the Christ of God." THIRLBY.

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Ἐὰν δὲ μὴ ἀποδεικνύω. Redundat hoc loco illud δέ, ut initio Apol. I, et saepe alias. Hac autem praefatione, quam Justinus futurae disputationi praemittit, mirum in modum abusi sunt et remonstrantes in sua Apologia adversus professores Leydenses, et Episcopius in pluribus ad hujus Apologiae defensionem elucubrationibus, et multi alii. Contendunt Justinum hoc tantum a Judaeis, ut Jesum credant esse Christum, nihil amplius petere, et idcirco ad imitandum eis proponere exemplum nonnullorum Christianorum, qui quamvis Jesum negarent Deum, Christum tamen non negabant. Nihil absurdius his ratiocinationibus. Cum metueret Justinus ne sibi elaberetur inconstans et fugitivus Tryphonis animus, hac eum admonitione et lege, veluti quodam nodo, constringere conatur, ut assensum suum iis, quae jam disputata fuerant, ne retrahat, etiamsi minus assentiatur iis quae deinceps disserentur. Idem ergo facit Justinus, quod solers et prudens quisque disputator; nec ea parvi pendit quae dicere parabat, sed curat ut in tuto sint quae jam dixerat. Eorum autem exemplum, qui Jesum negabant Deum, sed Christum esse fatebantur, non eo spectat, ut detestabiles haeretici probentur, sed ut constet Jesum esse Christum, cum id negare non audeant, qui certissima quaeque negant. Nota omnibus scriptoribus haec disputandi ratio. Sic Novatianus (ut alios omittam) Ebionitis et Artemonitis objicit exemplum aliorum haereticorum, qui veritatis luce perculsi divinitatem Christi non negabant, quamvis in alios errores nequissimos impegissent, De Trin. c. 18.

"But if I do not show." The "but" is redundant in this place, as at the beginning of Apology I and often elsewhere. This preface, which Justin sets before the disputation to come, has been strangely misused by the Remonstrants in their Apology against the Leiden professors, by Episcopius in several works composed in defence of that Apology, and by many others. They maintain that Justin asks nothing more of the Jews than that they believe Jesus to be the Christ, and that he therefore holds up for their imitation the example of certain Christians who, though they denied that Jesus was God, did not deny that he was the Christ. Nothing is more absurd than this reasoning. Since Justin feared that Trypho's fickle and slippery mind might escape him, he tries by this warning and condition to bind him as with a knot, so that he should not withdraw his assent from what had already been argued, even if he assented less to what would be argued next. Justin therefore does what every skilful and prudent disputant does: he does not think lightly of what he was preparing to say, but he takes care that what he had already said is secure. And the example of those who denied that Jesus was God but confessed him to be the Christ does not aim at commending detestable heretics, but at establishing that Jesus is the Christ, since even those who deny the most certain things dare not deny this. This way of arguing is familiar to all writers. So Novatian (to pass over others) sets against the Ebionites and Artemonites the example of other heretics who, struck by the light of truth, did not deny the divinity of Christ, though they had stumbled into other most wicked errors, On the Trinity, ch. 18.

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Ἐκλογῇ γενόμενος εἰς τὸν Χριστὸν εἶναι. Quidam post R. Stephanum legunt ἐκλογῇ γενόμενος. Atque hanc equidem conjecturam nec repudio, nec tamen omnino necessariam puto. Praecipuum hujus loci vitium videtur residere in his vocibus, εἰς τὸν Χριστὸν εἶναι, pro quibus lego εἰς τὸ Χριστὸν εἶναι.

"Having come by election to be the Christ." Some, following R. Stephanus, read "having come by election." I neither reject this conjecture nor think it altogether necessary. The chief fault of this place seems to lie in the words "to be the Christ" (εἰς τὸν Χριστὸν εἶναι), for which I read εἰς τὸ Χριστὸν εἶναι, "so as to be Christ."

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Ἀπὸ τοῦ ἡμετέρου γένους. Ex his verbis Episcopius et alii colligunt hos Justini adversarios communione conjunctos cum eo et cum aliis catholicis fuisse. Bullus et uterque Londinensis editor legunt ἀπὸ τοῦ ὑμετέρου γένους, quia Ebionitae a Judaeis orti. Clericus, Hist. eccles., p. 676, legendum esse ἀπὸ τοῦ ἡμετέρου, ac de Ebionitis Justinum non loqui contendit. Levissima mihi lis cum Bullo, tota adversus Episcopium et Clericum erit contentio. Nam retinendum illud ἀπὸ τοῦ ἡμετέρου, sed de Ebionitis intelligendum sic probo: 1° His verbis, οὐδ' ἂν πλεῖστοι, quae paulo post sequuntur, non solum catholicos omnes, sed etiam plurimas sectas, quae Christi divinitatem tenebant, comprehendit Justinus, ut modo videbimus. Ergo in paucis illis hujus dogmatis hostibus non ductam ex Judaeis originem considerat, sed quamdam nominis communitatem cum aliis Christianis, tum catholicis, tum haereticis; ac proinde retinendum illud ἀπὸ τοῦ ἡμετέρου, ac de Ebionitis accipiendum. 2° Justinus infra n. 82, de haereticis agens ait: Καὶ παρ' ἡμῖν νῦν πολλοί εἰσι καὶ ψευδοδιδάσκαλοι. Cur ergo de Ebionitis agens non diceret eos esse « ex nostro genere. » Vide n. 35, et Apol. I, n. 26. Quod si Justini verba haereticis aptari possunt, de aliis quam haereticis intelligi non possunt. Constat enim secundo saeculo haereticos exstitisse, qui Christi divinitatem negarent: at catholicos exstitisse, qui hanc impietatem profiterentur, nec excluderentur a communione, non modo non constat, sed etiam omnibus testimoniis et historiae monumentis repugnat. Quomodo ergo verba Justini, cum iis, quos tunc certo scimus exstitisse, conveniant, in eos detorqueantur, quos nullos prorsus novimus? 3° « Nostros » appellare solent haereticos catholici, cum eos Judaeis, ut hoc loco Justinus, aut gentilibus opponunt. Vide Origen. in Levit. p. 88, in Cels. lib. III, pag. 118 et 2, De princip. cap. 10. Gregor. Naz. Orat. 37, p. 595. Hieronym. Praefat. lib. XI, in Isai. 4° Justinus duo tantum doctrinae genera agnoscit, doctrinam Christi et doctrinam spirituum erroris, et cum iis, qui doctrinam erroris spirituum sequuntur, nullam esse catholicis communionem declarat, num. 35. Sic etiam hoc ipso in loco, qui nunc in manibus est, doctrinam eorum, qui Christi divinitatem negabant, opponit ei doctrinae, cui Christus jussit ut credamus, quamque ipse tradidit et prophetae praedicaverunt. Qui ergo cum hominibus Christum ne ex Virgine quidem natum credentibus communicasset? Huic commento repugnant tres Dialogi partes, ut ex analysi praemissa perspici potest.

"From our race." From these words Episcopius and others gather that these opponents of Justin were joined in communion with him and with the other Catholics. Bull and both London editors read "from your race," because the Ebionites sprang from the Jews. Le Clerc, Ecclesiastical History, p. 676, maintains that one must read "from ours," and that Justin is not speaking of the Ebionites. My quarrel with Bull is very slight; my whole dispute will be with Episcopius and Le Clerc. For I prove as follows that "from ours" must be kept, but understood of the Ebionites. 1. By the words "not even if very many," which follow a little after, Justin includes not only all the Catholics but also very many sects that held the divinity of Christ, as we shall see shortly. So in those few enemies of this dogma he is not considering an origin drawn from the Jews, but a certain sharing of the name with the other Christians, both Catholics and heretics; and therefore "from ours" must be kept, and taken of the Ebionites. 2. Justin, treating of heretics below in n. 82, says: "Among us too there are now many false teachers." Why then, treating of the Ebionites, should he not say they are "of our race"? See n. 35 and Apology I, n. 26. And if Justin's words can be fitted to heretics, they cannot be understood of any but heretics. For it is certain that in the second century there were heretics who denied the divinity of Christ; but that there were Catholics who professed this impiety and were not excluded from communion is not only unproven but contradicts all the testimonies and records of history. How then could Justin's words, which fit those we know for certain existed then, be twisted to apply to people we know never existed at all? 3. Catholics are accustomed to call heretics "ours" when they set them against Jews, as Justin does here, or against pagans. See Origen on Leviticus, p. 88; Against Celsus book III, pp. 118 and 2; On First Principles ch. 10; Gregory Nazianzen, Oration 37, p. 595; Jerome, preface to book XI on Isaiah. 4. Justin acknowledges only two kinds of doctrine, the doctrine of Christ and the doctrine of the spirits of error, and declares in n. 35 that Catholics have no communion with those who follow the doctrine of the spirits of error. So too in this very place now before us he sets the doctrine of those who denied Christ's divinity against the doctrine which Christ commanded us to believe, which he himself handed down and the prophets proclaimed. Who then would have held communion with men who believed that Christ was not even born of the Virgin? The three parts of the Dialogue are against this fiction, as can be seen from the analysis given above.

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Οὐδ' ἂν... εἴποιεν. Nostra hujus loci interpretatio confirmatur verbis sequentibus, « neque enim humanis doctrinis, » etc., quae rationem continent, cur Justinus huic errori nunquam assensurus sit, quaecunque ei objiciatur assentiendi causa. Vitiosa ergo haec Langi interpretatio: « Quibus ego non assentior: neque id sane multi, qui in eadem mecum sententia sunt, dixerint. » Inde ortum ut Justinus, cum vehementissimus sit hoc loco, frigidior tamen visus sit Episcopio et Clerico, quam ut illum de hominibus a communione Ecclesiae abscissis loqui crederent. Perionius fere ut Langus: « Quibus ego non assentior, nec plurimi, qui idem quod ego sentiant, asseverabunt. » Gelenius: « Quibus non assentior, ne si maxima quidem esset turba sic opinantium. » Thirlbius non absimilia proponit: « Neque, etiamsi multo plures essent, assentirer. » Sed haec interpretatio cum nonnulla alia peccat, tum illud etiam quod nihil habet de magna illa eorum, qui idem ac Justinus sentiebant, multitudine, quam a Justino commemoratam fuisse patet ex sequentibus Tryphonis verbis.

"Nor would … say." Our interpretation of this place is confirmed by the words that follow, "for not by human teachings," etc., which give the reason why Justin would never assent to this error, whatever reason for assenting were put to him. Lange's interpretation is therefore faulty: "With whom I do not agree; nor indeed would the many who are of the same opinion as I say so." Hence it came about that Justin, though he is most vehement in this place, nevertheless seemed to Episcopius and Le Clerc too cool for them to believe he was speaking of men cut off from the communion of the Church. Périon renders it much as Lange: "With whom I do not agree, nor will the very many who think as I do affirm it." Gelenius: "With whom I do not agree, not even if the crowd of those who hold this opinion were very great." Thirlby proposes something not unlike: "Nor would I assent, even if they were many more." But this interpretation is at fault in some other respects and also in this, that it says nothing of that great multitude of those who thought as Justin did, which, as is clear from Trypho's next words, Justin had mentioned.

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Πλεῖστοι. Manifestum est ex hac voce Justinum non solis catholicis hoc testimonium tribuere, sed pluribus etiam sectis, quae Jesum, ut antea dicebat, n. 35, et Dominum et Christum esse confitebantur. Si de solis catholicis locutus esset, non maximam partem, sed, ut solet, totam Ecclesiam dixisset. Sic enim, ubi de haereticis loquitur p. 35 et 80, catholicos ita inter se consentire docet, ut nullam prorsus communionem habeant cum iis qui non Christi, sed spirituum erroris doctrinam sequuntur. Hinc etiam n. 63, catholicos velut unam animam esse et unam synagogam docet. Igitur maxima illa pars non catholicorum intelligenda est, sed eorum qui nomen Christianorum ferebant.

"Very many." It is plain from this word that Justin gives this testimony not to the Catholics alone but also to many sects which, as he said before in n. 35, confessed Jesus to be both Lord and Christ. Had he spoken of the Catholics alone, he would not have said "the greatest part" but, as he usually does, "the whole Church." For so, where he speaks of heretics, p. 35 and 80, he teaches that the Catholics so agree among themselves that they have no communion whatever with those who follow the doctrine not of Christ but of the spirits of error. Hence too in n. 63 he teaches that the Catholics are as it were one soul and one synagogue. So that "greatest part" is to be understood not of the Catholics but of those who bore the name of Christians.

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Ταὐτά μοι. Ad verbum: « Etiamsi maxima pars, quae mecum (hactenus) consensit, vel, postquam mecum (hactenus) consensit, id diceret. » Scripsit R. Stephanus ταὐτά μοι.

"The same things as I." Word for word: "even if the greatest part, which has (so far) agreed with me, or, after it has (so far) agreed with me, were to say it." R. Stephanus wrote "the same things as I."

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n. 14 et 32.

nn. 14 and 32.

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Matth. III, 11 et 12.

Matthew 3:11 and 12.

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Matth. XVII, 12.

Matthew 17:12.

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Διὰ Ζαχαρίου. Monuit Sylburgius Zachariam hic obrepsisse pro Malachia, apud quem haec prophetia legitur cap. IV, v. 15.

"Through Zechariah." Sylburg pointed out that Zechariah has crept in here in place of Malachi, in whom this prophecy is read, ch. 4, v. 15.

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Λοιπός. Forte λοιπόν, sed lectio vulgata ferri potest. THIRL.

"Remaining." Perhaps "for the rest," but the common reading can be tolerated. THIRLBY.

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Ἐναχθῆναι. Aptius ἐνεχθῆναι. SYLBURGIUS.

"To be led in." Better "to be brought in." SYLBURG.

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Exod. XVII, 16.

Exodus 17:16.

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Isa. XXXIX, 8.

Isaiah 39:8.

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Κἀγὼ μεταθήσω. His quae leguntur Num. XXVII, 18, et Deut. XXXIV, 9, commiscuit Justinus quae de LXX senioribus dicit Deus Num. XI, 17. THIRLBIUS.

"And I will transfer." With what is read in Num. 27:18 and Deut. 34:9 Justin has mixed what God says of the seventy elders in Num. 11:17. THIRLBY.

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Ἀπὸ τοῦ Ἠλίου. Forte subaudiendum πνεύματος. At legendum non videtur, ut conjicit Cl. Thirlbius τὸ τοῦ Ἠλίου vel τὸ πνεῦμα τοῦ Ἠλίου.

"From Elijah." Perhaps "spirit" is to be understood. But it does not seem that one should read, as the learned Thirlby conjectures, "that of Elijah" or "the spirit of Elijah."

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Τοῦ ἐν Ἠλίᾳ πάντοτε καθαρεύοντος. Spiritus ille, de quo Dominus in Joannem transtulit, semper in Elia purus exsistebat, id est minime laesus aut violatus fuit hac communicatione. Sic enim Philo, lib. De Gigant., pag. 287, de spiritu Moysis, de quo Dominus transtulit, in LXX seniores: Μὴ νομίσῃς οὕτω τὴν ἀφαίρεσιν κατὰ ἀποκοπὴν καὶ διάζευξιν γίνεσθαι, ἀλλ' οἵα γένοιτ' ἂν ἀπὸ πυρός... νῦν δὲ τὸ ἐπ' αὐτῷ πνεῦμά ἐστι τὸ σοφόν, τὸ θεῖον, τὸ ἄτμητον, τὸ ἀστεῖον, τὸ ἀδιαίρετον, τὸ πάντη δι' ὅλων ἐκπεπληρωμένον, ὅπερ ὠφελοῦν οὐ βλάπτεται, μεταδοθὲν ἑτέρῳ, οὐδ' αὖ προτεθὲν ἐλαττοῦται τὴν σύνεσιν, καὶ ἐπιστήμην, καὶ σοφίαν. « Cave putes hanc ablationem fieri per abscissionem disjunctionemque, imo potius qualis ab igne fit........ Nunc autem spiritus ille, qui inest Moysi, sapiens est, divinus est, insecabilis, indivisibilis, probus, ubique implens omnia; dum prodest, non laeditur, dum communicatur alteri, vel etiam extenditur (legendum enim videtur προταθέν vel παραταθέν), non imminuitur intellectu, scientia et sapientia. » Sic etiam Clemens Strom. VI, p. 673, Spiritum sanctum distribui docet: κατὰ τὴν ἑκάστου περιγραφὴν ἀπεριγράφως, « secundum uniuscujusque circumscriptionem incircumscripte. » S. Basilius lib. De Spir. S., c. 9, divinitatem S. Spiritus probat, quia « sic dividitur ut ipse nihil patiatur, ita communicatur ut maneat integer, ἀπαθῶς μεριζόμενον καὶ ὁλοσχερῶς μετεχόμενον. Basilium imitatur Ambrosius lib. I De Spiritu sancto, c. 8.

"Of the one who was always pure in Elijah." That Spirit, from which the Lord transferred to John, remained ever pure in Elijah; that is, it was in no way harmed or violated by this sharing. So Philo, On the Giants, p. 287, of the spirit of Moses from which the Lord transferred to the seventy elders: "Do not suppose that this taking away happens by cutting off and separation, but rather as it happens from fire … But now the spirit that is upon him is the wise, the divine, the uncut, the excellent, the undivided, the one filled through and through on every side, which in helping is not harmed, and when imparted to another, or again extended, is not lessened in understanding, knowledge and wisdom." (Latin:) "Beware of thinking that this taking away happens through cutting off and separation; rather it is such as happens from fire … But now that spirit which is in Moses is wise, is divine, unsplittable, indivisible, good, everywhere filling all things; while it does good it is not harmed; while it is shared with another, or even extended" (for it seems one should read "extended" or "stretched out"), "it is not diminished in understanding, knowledge and wisdom." So too Clement, Stromata VI, p. 673, teaches that the Holy Spirit is distributed "according to the circumscription of each, without circumscription." St Basil, On the Holy Spirit, ch. 9, proves the divinity of the Holy Spirit because "he is so divided that he himself suffers nothing, so shared that he remains whole, divided without suffering and partaken of entire." Ambrose imitates Basil, On the Holy Spirit, book I, ch. 8.

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Τοῦ Χριστοῦ. Legendum ὡς τοῦ Χριστοῦ, quae particula videtur a librariis omissa ob similem sonum syllabae praecedentis. Legit eruditus Londinensis editor πάντοτε καθαρμοσθέντος (vel καθαρμόζοντος) τῷ Χριστῷ. Sed id nemini puto probatum iri.

"Of Christ." Read "as of Christ"; the particle seems to have been left out by the copyists because of the like sound of the preceding syllable. The learned London editor reads "always fitted (or fitting) to Christ." But I think no one will approve that.

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Νοῆσαι. Νοῆσαι οὖν, aut aliquid simile placuit Sylburgio.

"To understand." Sylburg preferred "to understand, then," or something similar.

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Τῆς γῆς. Haec omnino delenda putat Cl. Thirlbius; sed vide n. 131.

"Of the earth." The learned Thirlby thinks these words should be deleted altogether; but see n. 131.

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Isa. XL, 1-17.

Isaiah 40:1–17.

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Οὐχ ἱκανῶς. Erratum esse pro ἱκανός, ut habemus in Bibliis, admonuit Perionius. Legitur ἱκανός in edit. Paris.

"Not sufficiently." Périon pointed out that this is an error for "sufficient," as we have it in the Bibles. "Sufficient" is read in the Paris edition.

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Ἐνοεῖτε. Dixerat Trypho ambigua sibi videri prophetiae verba. Cur ergo ait Justinus ἴσως ἀμφίβολα ἐνοεῖτε, « forte ambigue dicta vobis viderentur. » Si legamus ἐνοεῖτο, soluta erit difficultas.

"You would think." Trypho had said that the words of the prophecy seemed ambiguous to him. Why then does Justin say "perhaps you would think them ambiguous," "perhaps they would seem to you to have been said ambiguously"? If we read "it would be thought," the difficulty will be solved.

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Ἔπαυσέ τε αὐτὸν τοῦ προφητεύειν. In eamdem sententiam Justinus infra n. 87, interpretatur illud Isaiae: « Et requiescet super eum Spiritus Domini. » Justinum imitatur Tertullianus lib. IV in Marcionem, c. 18.

"And he made him cease from prophesying." In the same sense Justin below, n. 87, interprets the saying of Isaiah, "And the Spirit of the Lord shall rest upon him." Tertullian imitates Justin, Against Marcion, book IV, ch. 18.

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n. 25.

n. 25.

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Matth. XI, 12-15.

Matthew 11:12–15.

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Gen. XLIX, 8-12.

Genesis 49:8–12.

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Ἱερεῖς καὶ ψευδοπροφήτας. Conjicit Sylburgius aut legendum ψευδιερεῖς, aut ita explicandam Justini sententiam. Sed si quid immutandum sit, legere malim αἱρέσεις. Sic enim Justinus supra n. 35, tanquam ex verbis Christi illud citat: Ἔσονται σχίσματα καὶ αἱρέσεις· « Erunt schismata et haereses. » Censet etiam Cl. Thirlbius legendum αἱρέσεις.

"Priests and false prophets." Sylburg conjectures that one should either read "false priests" or explain Justin's meaning so. But if anything is to be changed, I would rather read "heresies." For so Justin above, n. 35, quotes as from the words of Christ: "There will be schisms and heresies." The learned Thirlby too judges one should read "heresies."

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Εἰρηκέναι. Legendum εἰρήκει, ut patet ex hac voce οὕτως quae refertur ad illud verbum.

"To have said." Read "he had said," as is clear from the word "thus," which refers to that verb.

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Διαταχθήσεσθαι. Inepta emendatio in editionibus Graeco-Latinis ubi legitur διαταχθήσεται, καὶ ἤδη τότε παρῆν.

"That it would be ordained." An inept emendation in the Greek-Latin editions, where one reads "it will be ordained, and was already present then."

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Διὰ τοῦτο. Ne videlicet Judaei aperta de eorum reprobatione et gentium vocatione testimonia expungerent, ut clarius declarat Justinus n. 120.

"For this reason." That is, so that the Jews should not strike out the plain testimonies to their rejection and the calling of the gentiles, as Justin declares more clearly in n. 120.

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Τὰ ἀποκείμενα αὐτῷ. Uterque ms. codex ad marginem et R. Stephanus ad calcem habent ὃ ἀπόκειται. Vid. infra num. 120, et Apol. I, num. 32. Non culpandi librarii, quod hic Justinus aliter ac in aliis locis citet. Interdum enim in hoc Dialogo, ut ipse testatur, n. 120 et 123, non sequitur LXX interpretes, sed accommodat se ad Judaeorum interpretationes.

"The things laid up for him." Both manuscripts in the margin, and R. Stephanus at the end of the volume, have "for whom it is laid up." See below, n. 120, and Apology I, n. 32. The copyists are not to be blamed because Justin quotes differently here than in other places. For sometimes in this Dialogue, as he himself attests in nn. 120 and 123, he does not follow the Seventy translators but adapts himself to the interpretations of the Jews.

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Τὸν πῶλον τῆς ὄνου αὐτοῦ. Praetermittit haec verba Justinus Apol. I, num. 54, atque ita ratiocinatur quasi nunquam ea legisset in hoc scripturae testimonio. Sed cum ea non solum hic commemoret, sed etiam paulo post in eis explicandis operam insumat, non dubium quin erratum, quod ei in Apologia aut memoriae aut codicis vitio exciderat, Dialogum scribens emendaverit.

"The colt of his ass." Justin leaves out these words in Apology I, n. 54, and reasons as if he had never read them in this testimony of Scripture. But since he not only mentions them here but also spends effort a little later in explaining them, there is no doubt that in writing the Dialogue he corrected the error that had slipped from him in the Apology through a fault either of memory or of his copy.

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Ἀπὸ οἴνου. Illud ἀπό idem hoc loco significat ac prae.

"From wine." In this place "from" means the same as "because of" (prae).

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Καὶ γὰρ Ἡρώδην.... λέγοντες. Haec esse videtur hujus loci sententia. Nimirum Judaei, ut eluderent prophetiam, hac inter alias cavillatione utebantur, ut sceptrum e tribu Juda, antequam Je- (continues)

"For Herod … saying." This seems to be the sense of this place. The Jews, namely, to evade the prophecy, used this quibble among others: that the sceptre [had passed] from the tribe of Judah before Je[sus] (continues)

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(continued) sus nasceretur recessisse dicerent; quippe cum Herodes, qui ante Christi passionem mortuus est, Ascalonita fuerit. Demonstrat ergo Justinus sacerdotes et sacrificia tunc illis minime defuisse.

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Ἀφ' οὗ ἔπαθεν. Omnes Justini interpretes verterunt, sub quo passus est, quasi scripsisset Justinus, ἐφ' οὗ ἔπαθεν. Sed non is erat Justinus qui Christum sub Herode Ascalonita passum diceret, nec ulla prorsus causa est tam foedae ignorationis sancto martyri tribuendae. Thirlbius legendum proponit, ἀφ' οὗ ἔφυγεν. Infra legimus ἀπὸ τοῦ Ἀδὰμ sensu non valde absimili n. 88; vide n. 113.

Aph' hou epathen ("from the time he suffered"). All Justin's translators have rendered it under whom he suffered, as if Justin had written eph' hou epathen. But Justin was not the man to say that Christ suffered under Herod the Ascalonite, and there is no reason at all to attribute so shameful an ignorance to the holy martyr. Thirlby proposes reading aph' hou ephygen ("from the time he fled"). Below, at n. 88, we read apo tou Adam ("from Adam") in a not very different sense; see n. 113.

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Μὴ παύσασθαι. Casaubonus adv. Baron. p. 13, existimat deesse hic verbum λέγετε aut e superioribus repetendum esse, sed miror virum longe doctissimum non vidisse illud μὴ παύσασθαι referri ad superius ὥστε καὶ τότε ὄντος, etc.

Mē pausasthai ("not to have ceased"). Casaubon, against Baronius, p. 13, thinks the verb legete ("you say") is missing here, or must be repeated from what precedes; but I am surprised that so very learned a man did not see that this mē pausasthai refers back to the earlier hōste kai tote ontos, etc.

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Ἔχριε. Sic Reg. et Claromontanus codex. Editi ἔχρισε.

Echrie ("he was anointing"). So the Regius and the Claromontanus codex. The printed editions have echrise ("he anointed").

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Ὅπερ ὀψέ ποτε. Profert Cl. Thirlbius similia loca ex Apol. 1, num. 32, et Dialog. num 87 et 96, in quibus legitur ὄψει, nec tamen quidquam hoc loco mutandum putat.

Hoper opse pote ("which at length, late"). The celebrated Thirlby adduces similar passages from Apology I, no. 32, and the Dialogue, nos. 87 and 96, in which opsei is read; yet he does not think anything should be changed in this place.

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Ὃ πῶς ἐπεπροφήτευτο. Si legamus ὃ ὅπως nihil supererit difficultatis. [ Hunc locum non libenter emendandum proposui; eo enim ferebar, ut illud πῶς idem valere ac quomodo existimarem. Sed quia carebam exemplis quibus niterer, timiditas quaedam adduxit me ut illud ὃ πῶς, pro ὃ ὅπως irrepsisse crederem. Sed missam facio hanc emendationem ex qua eruditus defensor futuri Eliae reditus protulit pag. 270 illud Deuteronomii XII, 13: Πῶς ποιοῦσι τὰ ἔθνη ταῦτα τοῖς θεοῖς αὐτῶν, ποιήσω κἀγώ. Cum sua sponte manifestum est hoc loco voculam πῶς non interrogationi, sed comparationi inservire, tum id vir doctissimus ex consensu plurimarum versionum confirmat. Eodem modo accipiendum illud πῶς Marc. IX, 11, si et eum sensum sequi volumus, qui maxime obvius et naturae consentaneus est, et Marcum cum Matthaeo conciliare. Nam Christus apud Matthaeum XVII, 15, duo nos docet: primum quidem Eliam venturum ut omnia restituat; deinde vero munus illud quod eum ad praeparandam Messiae viam Scribae et Pharisaei obiturum dicebant, a Joanne Baptista impletum fuisse. (continues)

Ho pōs epeprophēteuto ("which, how it had been foretold"). If we read ho hopōs, no difficulty will remain. [I proposed emending this passage reluctantly; for I was inclined to think that this pōs had the same force as quomodo ("in the way that"). But because I lacked examples to rely on, a certain timidity led me to believe that ho pōs had crept in for ho hopōs. But I let this emendation go, since the learned defender of the future return of Elijah has cited, on p. 270, the passage of Deuteronomy 12:13: "As (pōs) the nations do these things to their gods, so will I also do." While it is plain of itself that in this place the little word pōs serves not a question but a comparison, that most learned man also confirms it from the agreement of very many versions. The pōs of Mark 9:11 is to be taken in the same way, if we wish both to follow the sense that is most obvious and natural and to reconcile Mark with Matthew. For Christ in Matthew 17:15 teaches us two things: first, that Elijah is to come to restore all things; and second, that the office which the Scribes and Pharisees said he would fulfil in preparing the Messiah's way had been fulfilled by John the Baptist. (continues)

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Zach. IX, 9.

Zechariah 9:9.

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Zach. XIII, 7.

Zechariah 13:7.

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(continued) In his ergo verbis Marc. IX, 11: Ἠλίας ἐλθὼν πρῶτον ἀποκαθιστᾷ πάντα, καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πολλὰ πάθῃ καὶ ἐξουδενωθῇ, agnoscenda Eliae adventus praedictio ut restituat omnia, et quomodo scriptum est in filium hominis, ut multa patiatur et contemnatur. ] — Ex Addendis et Emendandis.

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Ἐν τῇ κτίσει. Sylburgius et alii monuerunt legendum esse χρήσει, vel κτήσει. Melius, mea sententia, χρήσει. Mox particula γάρ expungenda.

En tē ktisei ("in the creation"). Sylburg and others have pointed out that one should read chrēsei ("use") or ktēsei ("possession"). Better, in my opinion, chrēsei. Just after, the particle gar is to be struck out.

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Καὶ τῶν. Hunc articulum suppeditavit codex uterque ms. Necesse ergo non est legere ὡς καὶ ἀπὸ τῆς, subaudiendo τινές, ut conjiciebat Sylburgius.

Kai tōn ("and of the"). Both manuscript codices supplied this article. It is therefore not necessary to read hōs kai apo tēs, understanding tines ("some"), as Sylburg conjectured.

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Μέχρις ὅτε ἀνέστη. Codices mss. habent ad marginem μέχρις ὅτου ἀνέστη. Sic et R. Stephanus ad calcem.

Mechris hote anestē ("until he rose"). The manuscript codices have in the margin mechris hotou anestē. So too Robert Estienne at the end of his edition.

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Οὐκ ἐξ ἀνθρώπου. Legit Thirlbius ἀλλ' οὐκ.

Ouk ex anthrōpou ("not from man"). Thirlby reads all' ouk ("but not").

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Deut. X, 17.

Deuteronomy 10:17.

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Psal. XCV, 5.

Psalm 95 (96):5.

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cap. I, 9.

Chapter 1, verse 9 [of Isaiah].

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Ἀποδεικνύει. Legitur ἀποδεικνύειν in utroque ms. et apud R. Stephanum, nec punctum figitur post προεμήνυσεν. Sed tamen interpunctionem et scripturam editionum Paris. servare malui, quia legendo ἀποδεικνύειν vertendum esset: « Quam dicebam demonstrare Christum non esse hominem ex hominibus. » At id sequi ex hoc oraculo nondum dixit Justinus.

Apodeiknyei ("shows"). Both manuscripts and Robert Estienne read apodeiknyein, and no stop is set after proemēnysen. Yet I have preferred to keep the punctuation and reading of the Paris editions, because with apodeiknyein one would have to translate: "which I said shows that Christ is not a man of men." But Justin has not yet said that this follows from this oracle.

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Συγκεχωρηκέναι. Respicit ad cap. IV Deuteronom., v. 19. Vide infra n. 127.

Synkechōrēkenai ("to have permitted"). He is alluding to Deuteronomy 4:19. See below, n. 127.

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Ὥσπερ χρώμενοι. Sylb. legendum conjecit, ὡς παραχρώμενοι.

Hōsper chrōmenoi ("as using"). Sylburg conjectured that one should read hōs parachrōmenoi ("as misusing").

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Ὑμᾶς.] Legendum ἡμᾶς, ut per se patet.

Hymas ("you"). Read hēmas ("we"), as is self-evident.

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Δεομένων. Melius sane δεομένοις, sed tamen ferri potest illud δεομένων; neque enim de omnibus generatim Scripturis intelligi debet, sed de iis quibus uti statuerat Justinus ad Christi divinitatis defensionem. Paulo ante n. 53, similem habemus vel librariorum, vel potius Justini properantis incuriam: Προαγγελία ἦν καὶ τῶν ἀπὸ τῆς συναγωγῆς ὑμῶν ἅμα τοῖς ἀπὸ τῶν ἐθνῶν πιστεύειν ἐπ' αὐτὸν μέλλουσιν.

Deomenōn ("needing"). Deomenois would certainly be better, yet deomenōn can be tolerated; for it is not to be understood of all the Scriptures in general, but of those which Justin had resolved to use in defence of Christ's divinity. A little before, at no. 53, we have a similar carelessness, either of the copyists or rather of Justin writing in haste: "It was a foretelling both of those from your synagogue, together with those from the nations, who were going to believe in him."

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Gen. XVIII, 1, 2.

Genesis 18:1–2.

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Gen. XIX, 27, 28.

Genesis 19:27–28.

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Gen. XVIII, 10.

Genesis 18:10.

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Οὕτω γάρ. Dele γάρ, vel lege μηνύει.

Houtō gar ("for thus"). Delete gar, or read mēnyei ("declares").

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Καὶ τὰ λοιπά. Haec a librariis omissa putat Grabius, idque probat ex iis quae infra leguntur num. 56, ubi Justinus haec a se prius scripta esse declarat. — Haec non Justini, sed librarii verba esse, compendium hic facientis, liquet ex eo quod num. 56 dicitur: Οὐ γὰρ γράφειν πάλιν τὰ αὐτά, τῶν πάντων προγεγραμμένων, δοκεῖ μοι. OTTO.

Kai ta loipa ("and the rest"). Grabe thinks this matter was omitted by the copyists, and proves it from what is read below at no. 56, where Justin declares that he had written it earlier. — That these are the words not of Justin but of a copyist abridging here is clear from what is said at no. 56: "For it does not seem to me right to write the same things again, since they have all been written before." OTTO.

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Ἀπὸ τοῦ ἁγίου Πνεύματος. Melius legeretur ὑπό.

Apo tou hagiou Pneumatos ("from the Holy Spirit"). Hypo ("by") would be a better reading.

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Ὑπὸ τὸν ποιητήν. Hunc locum ita restitui, ut habetur in mss. codicibus, quorum scriptura cum videretur mendosa Roberto Stephano, aliam in textum, valde vitiosam, induxit, nempe ὑπὲρ τὸν ποιητήν. Quod quidem eo magis mihi displicet quod Justinus hoc ipso in loco dicat, ὑπὲρ ὃν ἄλλος Θεὸς οὐκ ἔστι. Molestum autem esse non debet, quod Filium Justinus Patri submittat. Nam ut Filium fonti ac origini totius divinitatis, non ut servum Creatori submittit: idque satis perspicitur ex iis, quae de Christi divinitate a Justino disputata aut jam observavimus, aut deinceps observabimus.

Hypo ton poiētēn ("under the Maker"). I have restored this passage as it stands in the manuscript codices; since their reading seemed faulty to Robert Estienne, he brought another, very corrupt one into the text, namely hyper ton poiētēn ("above the Maker"). This displeases me all the more because Justin says in this very place, "above whom there is no other God." Nor should it trouble anyone that Justin places the Son under the Father. For he places him under the Father as Son under the fount and origin of the whole Godhead, not as a servant under the Creator; and this is clear enough from what Justin argues about Christ's divinity, which we have either already noted or shall note hereafter.

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Ἀπαρτήσας. Legi posset ἀπαρτίσας, « re perfecta. » Sed minime necessarium id videtur. Mox Cl. Thirlbius εἷς τῶν τριῶν γενομένων.

Apartēsas ("having departed"). One could read apartisas, "having completed the matter." But that seems not at all necessary. Just after, the celebrated Thirlby reads heis tōn triōn genomenōn.

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Gen. XXI, 9-12.

Genesis 21:9–12.

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Κληρονομήσει. Regius codex κληρονομήσει σε.

Klēronomēsei ("shall inherit"). The Regius codex has klēronomēsei se ("shall inherit you").

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Ὁ Θεός. Sexcenties Christus, ὁ Λόγος, a Justino Θεός, omisso articulo, appellatur, qua in re Alexandrinam loquendi consuetudinem sequitur. Quod si hoc loco articulus est praefixus (sic praeterea bis tantum: num. 75 et 113), id librarii non admodum attenti errorem sapit. Supremus autem Deus ὁ ὄντως Θεός, a martyre mox ὁ Θεός, mox Θεός vocatur. OTTO.

Ho Theos ("the God"). Hundreds of times Christ, the Word, is called Theos by Justin without the article, in which he follows the Alexandrian manner of speaking. If the article is prefixed in this place (as elsewhere only twice: nos. 75 and 113), it smacks of the error of a not very attentive copyist. The supreme God, ho ontōs Theos ("he who is truly God"), is called by the martyr now ho Theos, now Theos. OTTO.

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Μέχρι τοῦ δευτέρου. Multo melius Sylburgius et Langus legendum monuerunt μέχρι τοῦ δεῦρο.

Mechri tou deuterou ("until the second"). Sylburg and Lange pointed out, much better, that one should read mechri tou deuro ("until now").

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Πεπραχέναι ποτέ. Addit Clericus ἢ εἰπεῖν. — Videtur addendum esse ἢ ὡμιληκέναι. Paulo post enim, καὶ πρᾶξαι καὶ ὁμιλῆσαι (infra: πεποιηκέναι αὐτὸν ἢ λελαληκέναι). Errandi ansam librario dedit repetitum ἤ. Thirlbius, praeeunte Clerico, minus recte voluit ἢ εἰπεῖν. OTTO.

Pepracheni pote ("ever to have done"). Le Clerc adds ē eipein ("or said"). — It seems that ē hōmilēkenai ("or spoken") should be added. For a little after comes "both to do and to speak" (and below: "that he has done or said"). The repeated ē gave the copyist occasion to err. Thirlby, following Le Clerc, wanted ē eipein, less correctly. OTTO.

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Αὐτόν. Neminem arbitror dubitaturum quin recte restituerim, pro vulg. αὐτός, quod, ut in aprico est, originem duxit a casu qui sequitur nominativo, ὁ τ. κ. ποιήσας. OTTO.

Auton ("him"). I think no one will doubt that I have rightly restored this for the common reading autos ("he"), which, as is plain, arose from the nominative case that follows, ho t[on] k[osmon] poiēsas ("he who made the world"). OTTO.

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Gen. XIX, 23.

Genesis 19:23.

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Psal. CIX, 1.

Psalm 109 (110):1.

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n. 33.

No. 33 [of this Dialogue].

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Psal. XLIV, 7, 8.

Psalm 44 (45):7–8.

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Ἀγγέλων κατελθόντων, etc. Nihil mutandum in his verbis unius ex Tryphonis comitibus, quamvis variae exstiterint in hoc loco immutando conjecturae. Ut sententiae series perspiciatur, duo animadvertenda sunt. 1° Fatetur Tryphonis comes, id quod Justinus tantopere contendebat, duas esse personas, quibus nomen Domini dandum sit. 2° Sed totam rem sic interpretatur, quasi angelorum, qui Sodoma petierunt, alter appelletur Dominus praeter ipsum Abrahae conspectum Deum. Duo pariter observanda in Justini responsione; laudat et confirmat id, quod Tryphonis socius concedere videbatur, alium esse, praeter Creatorem universorum, qui Dominus a Scriptura dicatur; deinde promittit se demonstraturum, non alterum ex duobus angelis, qui Sodoma petierunt, a Scriptura Dominum vocari, sed eum qui cum illis erat, quique Deus Abrahae visus dicitur. Summa ergo inter Justini et ejus adversariorum dicta consensio.

Angelōn katelthontōn ("of the angels who went down"), etc. Nothing is to be changed in these words of one of Trypho's companions, although various conjectures have arisen for altering this passage. To see the train of thought, two things must be noticed. 1. Trypho's companion admits what Justin was so strongly contending for, that there are two persons to whom the name of Lord must be given. 2. But he interprets the whole matter as if one of the angels who made for Sodom were called Lord, besides the God who was himself seen by Abraham. Two things likewise are to be observed in Justin's reply: he commends and confirms what Trypho's companion seemed to concede, that there is another besides the Creator of all who is called Lord by Scripture; then he promises to show that it is not one of the two angels who made for Sodom that Scripture calls Lord, but the one who was with them and who is said to have been seen by Abraham as God. There is therefore complete agreement between what Justin and his adversaries say.

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Καὶ Κύριον ἕνα. Frustra conjunctionem expungunt interpretes. Significat enim eum, de quo hic agitur, non solum angelum, sed etiam Dominum vocari. Legendum putat Sylburgius, Τρίτον καὶ Κύριον ὠνόμασε παρὰ τὸν ἕνα, τοῦτον καὶ Θεὸν αὐτόν, etc. Vel hoc modo: Καὶ Κύριον ὠνόμασε, παρὰ τὸν ἕνα, καὶ Θεόν, τὸν αὐτὸν τὸν ὀφθέντα, etc. Sed haec a sententia hujus loci longe aberrant.

Kai Kyrion hena ("and one Lord"). The translators strike out the conjunction to no purpose. For it signifies that the one spoken of here is called not only an angel but also Lord. Sylburg thinks one should read: "He named a third also Lord besides the one, this one also God himself," etc. Or in this way: "And he named Lord, besides the one, and God, the same one who was seen," etc. But these stray far from the sense of this passage.

(62*) ‹anchor: not visible on this page› · call in col 602 Omisit errore Maranus. OTTO.

Maran omitted it by mistake. OTTO.

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(63) ‹anchor: τὸν Πατέρα τῶν ὅλων› · call in col 602

Τὸν Πατέρα τὸν ὅλων. Legit Grabius ad Iren. pag. 208, τῶν ὅλων. Sed observat Thirlbius legi τὸν ὅλων infra n. 61, et Apol. 1, n. 13. Fatetur tamen hanc constructionem in aliis casibus non reperiri apud Justinum, ac inde Grabii conjecturam confirmari.

Ton Patera ton holōn. Grabe, on Irenaeus p. 208, reads tōn holōn ("the Father of all"). But Thirlby observes that ton holōn is read below at n. 61 and in Apology 1, n. 13. He admits, however, that this construction is not found in Justin in other cases, and that Grabe's conjecture is thereby confirmed.

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Οὐδενὸς οὐδέποτε... ἀκηκόαμεν. Recens Socinianus, qui sibi Artemonii nomen imposuit, haec Tryphonis verba arripuit (part. II, c. 18), ut Justinum probet e Platonis schola novam et inauditam opinionem in Ecclesiam induxisse. Quinetiam quod ait supra Justinus (n. 53) testimonia Scripturae, quae objicere Judaeis statuerat, nova illis visum iri, inde colligit Artemonius Justinum sibi novitatis conscium fuisse. Impiam hanc temeritatem refellunt non solum scriptores Justino antiquiores, sed ipse etiam Justinus, qui declarat, n. 48, maximam partem Christianorum, id est catholicos omnes et plurimas sectas de Christi divinitate consentire. Quomodo ergo totum orbem terrarum Justinus intra paucos annos nova doctrina imbuere potuisset, ac traditionis apostolicae vestigia in Ecclesiis et in tot sectis delere?

Oudenos oudepote… akēkoamen ("we have never heard anyone…"). A recent Socinian, who has given himself the name Artemonius, has seized on these words of Trypho (part 2, ch. 18) to prove that Justin brought a new and unheard-of opinion into the Church from the school of Plato. Further, from Justin's saying above (n. 53) that the testimonies of Scripture which he had resolved to put to the Jews would seem new to them, Artemonius infers that Justin was conscious of novelty. This impious rashness is refuted not only by writers older than Justin but by Justin himself, who declares at n. 48 that the greatest part of Christians, that is, all the Catholics and very many sects, agree on the divinity of Christ. How then could Justin have imbued the whole world with a new doctrine within a few years, and wiped out the traces of apostolic tradition in the Churches and in so many sects?

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Gen. XVIII, 13, 14.

Genesis 18:13–14.

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Ibid., 16, 17.

Ibid., 16–17.

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Ibid., 20-23.

Ibid., 20–23.

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Ibid., 33 et XIX, 1.

Ibid., 33, and 19:1.

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Gen. XIX, 10.

Genesis 19:10.

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Καὶ ἀπῆλθεν. Manifestum est subaudiri Ἀβραάμ, ut legitur in Bibliis.

Kai apēlthen ("and he went away"). It is plain that Abraam is understood, as is read in the Bible.

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Gen. XIX, 16-25.

Genesis 19:16–25.

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Προσελθόντων. Sylburgius legendum putat προαπελθόντων. Thirlbius προελθόντων.

Proselthontōn ("having come to"). Sylburg thinks one should read proapelthontōn ("having gone away before"); Thirlby, proelthontōn ("having gone forward").

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Gen. XXXI, 10-13.

Genesis 31:10–13.

(66*) ‹anchor: not visible on this page› · call in col 607 Ἐν ᾗπερ μέλλει κρίσει. H. e. ἐν τῇ κρίσει ἥνπερ μέλλει. EDIT. PATROL.

En hēper mellei krisei. That is, "in the judgement which he is about to [execute]." EDITOR OF THE PATROLOGIA.

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Ἀληθῶς εἶναι. Legit Thirlbius ἄλλως εἶναι, vel ἀληθῶς εἰπεῖν. Cui quidem conjecturae quantum tribuendum sit, aliorum esto judicium.

Alēthōs einai ("truly to be"). Thirlby reads allōs einai ("to be otherwise") or alēthōs eipein ("to speak truly"). How much weight this conjecture deserves, let others judge.

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Ὁ ὀφθείς... λεγόμενος Θεός. Respicere videtur ad ipsius Dei verba, quae non multo post sequuntur. Ἐγώ εἰμι ὁ Θεὸς ὁ ὀφθείς σοι.

Ho ophtheis… legomenos Theos ("he who appeared… called God"). He seems to be looking to the words of God himself which follow shortly after: "I am the God who appeared to you."

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Ἔξελθε καὶ ἀνάστηθι. Schema est prothysteron; ordo enim verus est ἀνάστηθι καὶ ἔξελθε. SYLB.

Exelthe kai anastēthi ("go out and arise"). It is the figure hysteron proteron; for the true order is "arise and go out." SYLBURG.

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Ἄγγελος. Legitur in Bibliis ἄνθρωπος, atque ita legendum apud Justinum contendit eruditus Londinensis editor, ut infra n. 126. Equidem ei assentirer, si Justinus semper cum Bibliis consentiret, aut Scripturas semper eodem modo referret.

Angelos ("an angel"). In the Bible one reads anthrōpos ("a man"), and the learned London editor contends that it should be so read in Justin, as below at n. 126. I would agree with him if Justin always agreed with the Bible, or always quoted the Scriptures in the same way.

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Gen. XXXII, 22-30.

Genesis 32:22–30.

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Gen. XXXV, 6-10.

Genesis 35:6–10.

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Gen. XXVIII, 10-19.

Genesis 28:10–19.

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Ἐπὶ τὸ ἄκρον αὐτοῦ. Sic habet uterque ms. codex. Editi, ἐπὶ τὸ ἄκρον αὐτῆς.

Epi to akron autou ("on the top of it"). So both manuscript codices. The printed editions have epi to akron autēs.

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Exod. II, 23.

Exodus 2:23.

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Exod. III, 16.

Exodus 3:16.

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Καὶ Ἰσαάκ. Videtur Jacob nomen vel in locum Isaaci substituendum, vel saltem addendum, ut Langus et Thirlbius viderunt. — Ἰακώβ. Vulgo Ἰσαάκ. At vero Jacob nomen ob antecedentia in locum Isaaci substituendum esse jam Langus vidit. Atque mox c. 60: Ὁ ἀποδειχθεὶς ὑμῖν ὦφθαι τῷ Ἀβραὰμ καὶ τῷ Ἰακώβ. Coll. c. 56. Thirlbius mallet: Ὡς ἀνὴρ καὶ ἄνθρωπος Ἀβραὰμ καὶ Ἰακὼβ φανείς. Nemo autem leget Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. OTTO.

Kai Isaak ("and Isaac"). It seems that the name of Jacob should either be substituted for Isaac or at least added, as Lange and Thirlby saw. — Iakōb. The common text has Isaak. But Lange already saw that, because of what precedes, the name of Jacob must be put in place of Isaac. And just after, ch. 60: "he who was shown to you to have appeared to Abraham and to Jacob." Compare ch. 56. Thirlby would prefer: "who appeared as a man and a human being to Abraham and Jacob." But no one will read "Abraham and Isaac and Jacob." OTTO.

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Ἐν ὀλίγῳ γῆς μορίῳ. Vide quae de hac Justini loquendi ratione observamus ad n. 127.

En oligō gēs moriō ("in a small portion of earth"). See what we note on this manner of speaking of Justin's at n. 127.

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Καὶ νῦν καὶ ἄγγελος. Legendum καὶ νῦν κἂν ἄγγελος. Liquet enim Tryphonem hic Justino assentiri, et ad praecedentia illius verba respicere. Quare dicere non potuit, « et nunc etiam angelus erat Deus cum eo qui apparuit Moysi. » Non enim id dixerat Justinus, sed tantum, « etiamsi angelus et Deus simul essent. »

Kai nyn kai angelos ("and now also an angel"). Read kai nyn kan angelos ("and now, even if an angel"). For it is clear that Trypho here agrees with Justin and looks back to his preceding words. So he could not have said, "and now also an angel was God with him who appeared to Moses." For Justin had not said that, but only, "even if an angel and God were together."

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Σὺν τῷ φανέντι τῷ Μωσεῖ Θεός. Legendum Θεῷ. Sic enim antea ἄγγελον καὶ Θεόν.

Syn tō phanenti tō Mōsei Theos. Read Theō ("with the God who appeared to Moses"). For so, earlier, "an angel and God."

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Exod. III, 2-4.

Exodus 3:2–4.

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Gen. XXXV, 7.

Genesis 35:7.

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Τὸν Θεόν. Post has voces articulum addidimus ex duobus mss.

Ton Theon ("God"). After these words we have added the article from two manuscripts.

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Ἀρχὴν πρὸ πάντων. Reddendum non duxi, « initio ante omnia, » sed « principium ante omnia. » Neque enim haec de aeterna Filii generatione accipienda sunt, sed eum Pater ante mundi creationem principium omnium genuisse dicitur. Non solus hunc Scripturae locum ita accepit Justinus. Aquila pro hac voce posuit κεφάλαιον. Tatianus de hac Filii seu Verbi generatione sic loquitur: Τοῦτον ἴσμεν κόσμου τὴν ἀρχήν. Athenagoras eodem sensu hanc vocem accepit, Apol. n. 10. Origenes in Joan. p. 17, ex hoc Salomonis loco probat Verbum esse ἀρχὴν γενέσεως. Hoc testimonium eodem ac Justinus sensu intellexit Tertullianus, qui et eodem modo adv. Hermogenem cap. 18, et adv. Prax. cap. 6, illud citat, et in libro contra Hermogenem cap. 18, sic loquitur: « Habemus etiam illam initium cognoscere quae dicit: Dominus condidit me initium viarum suarum. » Ita etiam Irenaeus lib. IV, c. 20, n. 3, et Ambros. lib. III De fide, et in Psalm. CX.

Archēn pro pantōn. I did not think it should be rendered "in the beginning, before all things," but "a beginning before all things." For these words are not to be taken of the eternal generation of the Son; rather, the Father is said to have begotten him before the creation of the world as the beginning of all things. Justin is not alone in taking this passage of Scripture so. Aquila put kephalaion ("head, chief point") for this word. Tatian speaks thus of this generation of the Son or Word: "Him we know as the beginning of the world." Athenagoras took the word in the same sense, Apology n. 10. Origen, On John p. 17, proves from this passage of Solomon that the Word is the "beginning of becoming." Tertullian understood this testimony in the same sense as Justin: he cites it in the same way in Against Hermogenes ch. 18 and Against Praxeas ch. 6, and in the book Against Hermogenes, ch. 18, he speaks thus: "We may also recognize [Wisdom] as the beginning, who says: The Lord created me the beginning of his ways." So too Irenaeus, book 4, ch. 20, n. 3, and Ambrose, On the Faith book 3, and On Psalm 110.

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Ἔχειν γὰρ πάντα προσονομάζεσθαι. Leg. ἔχει, idque observavit Thrirlbius, qui etiam paulo post legendum contendit γεγεννῆσθαι, sed ipse alibi observat ferri posse vulgatam lectionem.

Echein gar panta prosonomazesthai. Read echei ("he has [all these names]"); Thirlby noted this, and he also contends that a little after one should read gegennēsthai ("to have been begotten"), though he himself notes elsewhere that the common reading can be tolerated.

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Ἀλλ' οὐ τοιοῦτον. Videntur haec injecta ab indocto librario; nec ea recepit Langus in interpretationem. Hic autem observabimus generationem, de qua disserit Justinus, non esse aeternam generationem, sed eam, quam Filio ad mundi creationem prodeunti scriptores antiqui attribuerunt. Nam 1° Exemplum ex verbo humano petitum, « Verbum enim aliquod proferentes, verbum gignimus, » argumento est Justinum non de aeterna, sed de temporaria Dei locutione loqui. 2° Postquam Justinus Salomonis locum retulit, « Dominus condidit me, » etc., subjungit illud Genesis, « Faciamus hominem, » quod « eodem sensu » dictum existimat. 3° Salomonis testimonium refert ad mundi creationem, ac Filium non simpliciter genitum dicit, (continues)

All' ou toiouton ("but not such"). These words seem to have been thrown in by an unlearned copyist; nor did Lange admit them into his translation. Here we shall observe that the generation Justin discusses is not the eternal generation, but the one that ancient writers attributed to the Son as he went forth to the creation of the world. For: 1. The example drawn from the human word — "for when we utter some word, we beget a word" — shows that Justin is speaking not of an eternal but of a temporal utterance of God. 2. After quoting Solomon's passage, "The Lord created me," etc., Justin adds the words of Genesis, "Let us make man," which he judges were said "in the same sense." 3. He refers Solomon's testimony to the creation of the world, and says the Son was begotten not simply, (continues)

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Prov. VIII, 21, usque ad finem.

Proverbs 8:21 to the end [of the chapter].

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(continued) sed genitum principium ante omnia opera. « Principium, inquit, ante omnia opera haec ipsa progenies a Deo genita est. » 4° Tatianus Verbi progressum ad mundi creationem exponens, iisdem prorsus utitur exemplis et sententiis ac Justinus hoc loco. Si quis tamen retineat haec verba, ἀλλ' οὐ τοιοῦτον, scribenda sunt cum interrogationis nota, ut in edit. Londin. — Caeterum generatio de qua martyr loquitur, hic quoque ea est quam Logo ad mundi creationem prodeunti constanter attribuere solet. OTTO.

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Γενόμενον. Legendum γινόμενον, ut admonuit Cl. Thirlbius. Mox malim προβαλλόμενον.

Genomenon ("having come to be"). Read ginomenon ("coming to be"), as the celebrated Thirlby advised. Just after, I would prefer proballomenon ("being put forth").

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Ὁ Θεὸς ἀπὸ τοῦ Πατρὸς τῶν ὅλων γεννηθείς. Non dicit ὑπὸ τοῦ Πατρός, a Patre Deus genitus, sed ἀπὸ τοῦ Πατρός, « ex Patre, » ut generationem ex substantia indicet. Eodem spectant omnia Justini principia. Exemplum ignis ex alio igne accensi demonstrat totam Patris substantiam, omnia attributa ac proinde et ipsam aeternitatem in Filio esse. Hinc etiam Verbum Dei cum hominis λόγῳ comparatur, quia scilicet nihil Deo Patri magis intimum, quam ipsius Verbum, cui omnes suas ideas ac totam substantiam tradidit. Essentiae numerica unitas inde etiam confirmatur, quod Filius, etsi Deus est de Deo, ut lux de luce, non tamen separari potest a Patre. Illa ergo generatio, quam Verbo ad mundi creationem progredienti attribuit Justinus, aeternitatem illius statuit, nedum de illa quidquam detrahat. Vide num. 128.

Ho Theos apo tou Patros tōn holōn gennētheis ("God begotten from the Father of all"). He does not say hypo tou Patros, God begotten "by the Father," but apo tou Patros, "out of the Father," to indicate generation from the substance. All of Justin's principles point the same way. The example of fire kindled from another fire shows that the whole substance of the Father, all his attributes and therefore eternity itself, are in the Son. Hence too the Word of God is compared with a man's logos, because nothing is more inward to God the Father than his own Word, to whom he has handed over all his ideas and his whole substance. The numerical unity of essence is confirmed also by this, that the Son, though he is God from God, as light from light, cannot be separated from the Father. So that generation which Justin attributes to the Word going forth to the creation of the world establishes his eternity, much less takes anything from it. See no. 128.

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Φήσαντος ταῦτα. Legere mallem φήσας ταῦτα referendo ad λόγος. Sed tamen quominus vulgatam lectionem immutem, hac retineor ratione, quod similia videam apud Justinum exempla. Non multo post, nempe num. 62, legimus: Τοῦτο αὐτὸ καὶ γέννημα ὑπὸ τοῦ Θεοῦ ἐγεγέννητο..... καὶ δι' ἀποκαλύψεως τῆς γεγενημένης Ἰησοῦ τῷ τοῦ Ναυῆ, εἶπον, τοῦτο αὐτὸ εἰπόντος. Et num. 63: Οὐ σημαίνει ὑμῖν, ὅτι ἄνωθεν καὶ διὰ γαστρὸς ἀνθρωπείας ὁ Θεὸς καὶ Πατὴρ τῶν ὅλων γεννᾶσθαι αὐτὸν ἔμελλε; καὶ ἐν ἑτέροις εἰπών, etc. Vide n. 113, sub finem, ubi pariter Deus narrasse dicitur secundam circumcisionem a Josue per gladios lapideos peractam fuisse. Ex quo patet Justinum Deo Patri non ea solum Scripturae testimonia, in quibus Pater loquitur, sed alia etiam interdum attribuere. Non videtur ergo mutandum illud φήσαντος, cum satis commode ad Deum Patrem referri possit. Vide n. 91, initio.

Phēsantos tauta ("of him who said these things"). I would rather read phēsas tauta, referring it to logos. But I am kept from changing the common reading by this reason, that I see similar examples in Justin. Not long after, at no. 62, we read: "This very offspring had been begotten by God… and through the revelation made to Jesus the son of Nave, I said, when he said this very thing." And at no. 63: "Does it not signify to you that the God and Father of all was to beget him from above and through a human womb? And saying in other places," etc. See n. 113, towards the end, where God is likewise said to have related that the second circumcision was performed by Joshua with knives of stone. From this it is clear that Justin sometimes attributes to God the Father not only those testimonies of Scripture in which the Father speaks, but others as well. So phēsantos does not seem to need changing, since it can quite fittingly be referred to God the Father. See n. 91, at the beginning.

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Ἀρχὴν ὁδῶν αὐτοῦ. Mss. et R. Stephanus, ὁδόν. Vix dubium quin legerit Justinus ὁδῶν αὐτοῦ, ut habemus in Bibliis, atque ut emendatum est in edit. Paris. Infra enim n. 129, codex Regius habet in textu ὁδῶν, et Justinus Christum quidem et Ἀρχήν et Σοφίαν a Salomone appellari observat, ὁδόν vero appellari non dicit.

Archēn hodōn autou ("the beginning of his ways"). The manuscripts and Robert Estienne have hodon ("way"). There is hardly a doubt that Justin read hodōn autou, as we have it in the Bible and as it has been corrected in the Paris edition. For below, at n. 129, the Regius codex has hodōn in the text, and Justin observes that Christ is called both Beginning and Wisdom by Solomon, but does not say he is called Way.

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Ὑπνῶν. Vitiosa prorsus scriptura a dormiente librario inducta pro ἀγρυπνῶν.

Hypnōn ("sleeping"). An utterly faulty reading, brought in by a sleeping copyist, for agrypnōn ("keeping watch").

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Gen. I, 26-28

Genesis 1:26–28.

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Gen. III, 12.

Genesis 3:12 [as printed; the words quoted are Genesis 3:22].

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Ὃν ἐδήλωσε. Nimirum Justinus, cum Verbum mundi principium esse censeat, his verbis, « in principio, » Verbum a Moyse, ut multi alii scriptores, indicari existimat. Unde etiam ait in Apol. 1, num. 23, Moysem declarare Verbum « Deo primogenitum esse. » Si cui tamen minus placeat haec explicandi ratio, legat ὃν ἐδήλωσα, « quem demonstravi. »

Hon edēlōse ("whom he showed"). Since Justin holds that the Word is the beginning of the world, he thinks, like many other writers, that Moses indicates the Word by the words "in the beginning." Hence he also says in Apology 1, no. 23, that Moses declares the Word to be "the firstborn of God." If anyone dislikes this way of explaining it, let him read hon edēlōsa, "whom I have shown."

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Τούτῳ αὐτῷ τῷ νοήματι. Si illud, « Faciamus, » idem prorsus valet ac eodem sensu dictum est, ac illud: « Dominus condidit me principium viarum suarum, » ut conceptis verbis declarat Justinus; an dubium esse possit quin illa generatio, quam Verbo S. martyr hoc loco attribuit, nequaquam productio sit et generatio Verbi personae, sed Patris cum eo deliberatio de mundi creatione, et ejusdem Verbi ad operis effectionem progressio. Sic etiam paulo post, colloquium Patris cum Verbo confirmat Justinus ex his verbis Salomonis: « Dominus condidit me, » etc.

Toutō autō tō noēmati ("in this very sense"). If "Let us make" has exactly the same force and was said in the same sense as "The Lord created me the beginning of his ways," as Justin declares in so many words, can there be any doubt that the generation the holy martyr attributes to the Word in this place is by no means the production and generation of the Word's person, but the Father's deliberation with him about the creation of the world, and the going forth of that same Word to accomplish the work? So too, a little after, Justin confirms the Father's conversation with the Word from these words of Solomon: "The Lord created me," etc.

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Ἢ ὅτι..... Θεὸν εἰρηκέναι. Vel delendum illud ὅτι, vel legendum Θεὸς εἴρηκε, nisi forte properantem Justinum minus accurate locutum fateamur. Sic enim num. 45: Ὅτι καὶ τούς... σωθήσεσθαι εἶπον.

Ē hoti… Theon eirēkenai ("or that… God said"). Either this hoti must be deleted, or Theos eirēke ("God said") must be read — unless perhaps we admit that Justin, writing in haste, spoke less accurately. For so at no. 45: "That those too… would be saved, I said."

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Οὐκοῦν. Sylburg., Morell., Jebb. et Maran. interrogative οὐκ οὖν, contra codd. mss. OTTO.

Oukoun ("therefore"). Sylburg, Morel, Jebb and Maran read it as a question, ouk oun ("does he not then?"), against the manuscript codices. OTTO.

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(89) ‹anchor: ἡ παρ' ὑμῖν› · call in col 618

Ἡ παρ' ὑμῖν. Legendum pronuntiat Thirlbius ἡ παρ' ἡμῖν, quia haeretici ex Judaeis orti, nempe Saturninus et Menander et Marcus, hominem angelorum opus esse dixerunt, ut videre est apud Iren. I, c. 22, et Tertull. De resurr. carnis c. 5, et De anima c. 23. Sed huic sententiae multa reclamant. 1° Suas habuere haereses Judaei, quae nostris haeresibus, in primis Menandro et Saturnino, multa suppeditarunt. 2° Secta, quam hic refellit Justinus, statuebat Deum dixisse angelis: « Faciamus, » etc. At ipsi angeli, prout fingebant Menander et Saturninus, « adhortati sunt semetipsos, dicentes: Faciamus hominem ad imaginem et similitudinem, » Iren. l. I, cap. 24. 3° Vox illa διδάσκαλοι Rabbinis optime convenit. Sic eos pluribus locis appellat Justinus. 4° Magistri illi non aliam ob causam videntur illud, « Faciamus, » angelis dictum finxisse, nisi ut testimonium eraderent, quo personae divinae demonstrantur. Hac autem nota Judaeos facile agnosco, nequaquam vero Saturninum et Marcum.

Hē par' hymin ("among you"). Thirlby declares that one should read hē par' hēmin ("among us"), because heretics who sprang from the Jews — Saturninus, Menander and Marcus — said that man was the work of angels, as may be seen in Irenaeus book 1, ch. 22, and Tertullian, On the Resurrection of the Flesh ch. 5, and On the Soul ch. 23. But much tells against this opinion. 1. The Jews had their own heresies, which supplied much to our heresies, especially to Menander and Saturninus. 2. The sect Justin refutes here held that God said to the angels, "Let us make," etc. But the angels themselves, as Menander and Saturninus imagined, "exhorted one another, saying: Let us make man after the image and likeness," Irenaeus book 1, ch. 24. 3. The word didaskaloi ("teachers") fits the Rabbis very well; Justin calls them so in many places. 4. Those teachers seem to have invented the notion that "Let us make" was said to angels for no other reason than to erase a testimony by which the divine persons are demonstrated. By this mark I readily recognize the Jews, but by no means Saturninus and Marcus.

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(90) ‹anchor: προβληθὲν γέννημα› · call in col 618

Τὸ τῷ ὄντι..... προβληθὲν γέννημα. Vere prolatum fuisse Verbum docet, non quod tunc nasci et generari coeperit, sed quia illud Pater non ut inanem sonum, sed ut personam a se distinctam et sibi aequalem vere ad mundi creationem emisit. Eodem sensu dixit Tertullianus libro Contra Prax. cap. 7: « Haec est nativitas perfecta sermonis dum ex Deo procedit. »

To tō onti… problēthen gennēma ("the offspring truly put forth"). He teaches that the Word was truly put forth, not because he then began to be born and begotten, but because the Father truly sent him forth for the creation of the world, not as an empty sound but as a person distinct from himself and equal to himself. In the same sense Tertullian said, in the book Against Praxeas ch. 7: "This is the perfect birth of the Word, when he proceeds from God."

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(91) ‹anchor: ὁ Πατὴρ προσομιλεῖ› · call in col 618

Προσομιλεῖ. Quidam legendum putaverunt προσωμίλει, sed hac emendatione possumus supersedere.

Prosomilei ("converses with"). Some have thought one should read prosōmilei ("was conversing with"), but we can do without this emendation.

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Josue V, 13 usque ad finem, et VI, 1, 2.

Joshua 5:13 to the end [of the chapter], and 6:1–2.

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Isa. LIII, 8.

Isaiah 53:8.

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(81) ‹anchor: ordinem Melchisedech› · call in col 619

Psal. CIX, 3, 4.

Psalm 109 (110):3–4.

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Ἀρχὴ πρὸ πάντων. Grabius et post eum Londinenses editores legendum existimant ἀρχήν « initio. » Sed eos egregie refellunt supra allata veterum testimonia, qui Verbum non initio, sed potius initium et principium dicunt genitum fuisse. Inde etiam patet non recidendam esse conjunctionem ante γέννημα. Nam Verbum prodiit, ut verus opifex rerum, verusque Filius, non ut inanis sonus.

Archē pro pantōn ("a beginning before all things"). Grabe, and the London editors after him, think one should read archēn, "in the beginning." But they are excellently refuted by the testimonies of the ancients cited above, who say that the Word was begotten not "in the beginning" but rather as the beginning and first principle. Hence it is also clear that the conjunction before gennēma ("offspring") is not to be cut out. For the Word went forth as the true maker of things and true Son, not as an empty sound.

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Εἰπόντος. Sylburgius legit εἴρηται. Vide quae paulo ante observavimus.

Eipontos ("of him who said"). Sylburg reads eirētai ("it has been said"). See what we observed a little before.

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Αὐτοῦ. Biblia, αὐτοῦ καὶ ἡ ῥομφαία ἐσπασμένη ἐν τῇ χειρὶ αὐτοῦ. Verba omissa esse videntur a librario, cui errandi dedit occasionem repetitum αὐτοῦ. OTTO.

Autou ("his"). The Bible has "his, and the sword drawn in his hand." The words seem to have been left out by the copyist, whom the repeated autou gave occasion to err. OTTO.

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Ἐξεπορεύετο. Fortasse interierunt verba οὐδὲ εἰσεπορεύετο (in causa esse potest duplex -επορεύετο), quae ap. Septuaginta adduntur. OTTO.

Exeporeueto ("went out"). Perhaps the words oude eiseporeueto ("nor came in") have been lost (the doubled -eporeueto may be the cause); they are added in the Septuagint. OTTO.

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Πλύνειν. Mallet πλυνεῖν Sylburgius. — Πλυνεῖν legit OTTO.

Plynein ("to wash"). Sylburg would prefer plynein with the future accent ("will wash"). — Otto reads plynein [future]. OTTO.

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Οὐ σημαίνει ὑμῖν. Sic duo codices mss.; legitur ἡμῖν in editionibus Parisiensibus.

Ou sēmainei hymin ("does it not signify to you"). So two manuscript codices; hēmin ("to us") is read in the Paris editions.

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Ἄνωθεν. Minus commode hunc locum de generatione ex Virgine intelligit Justinus. Illud ἄνω- (continues)

Anōthen ("from above"). Justin less fittingly understands this passage of the birth from the Virgin. That anō- (continues)

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Psal. XLIV, 7-12.

Psalm 44 (45):7–12.

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(continued) θεν non idem valet ac « coelitus, » sed idem ac « antiquitus; » quo sensu usurpatur n. 24, sive ante solem et lunam. Vide quae dicemus ad n. 77.

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Γεννᾶσθαι. Mallet γεννῆσαι Sylburgius, sed nihil necesse est immutare.

Gennasthai ("to be begotten"). Sylburg would prefer gennēsai ("to beget"), but there is no need to change anything.

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Ὑπὸ τοῦ ταῦτα ποιήσαντος. « Qui haec perfecit, » nimirum incarnationem et vocationem gentium et alia ejusmodi mysteria. Sic enim n. 84, Filii Incarnationem δυνάμει καὶ βουλῇ τοῦ τῶν ὅλων ποιητοῦ perfectam fuisse docet. Et n. 119, de Incarnatione et vocatione gentium agens sic loquitur: Οἴεσθε ἂν ἡμᾶς ποτε, ὦ ἄνδρες, νενοηκέναι δυνηθῆναι ἐν ταῖς Γραφαῖς ταῦτα, εἰ μὴ θελήματι τοῦ θελήσαντος αὐτὰ ἐλάβομεν χάριν τοῦ νοῆσαι; haec verba, τοῦ θελήσαντος αὐτά, mirifice respondent istis, τοῦ ταῦτα ποιήσαντος, quibus Thirlbius primo quidem Scripturarum auctorem designari suspicatus est, sed postea maluit cum Lango « de rerum creatore » interpretari.

Hypo tou tauta poiēsantos ("by him who did these things"): "who accomplished these things," namely the Incarnation, the calling of the nations, and other mysteries of the kind. For so at n. 84 he teaches that the Incarnation of the Son was accomplished "by the power and will of the Maker of all." And at n. 119, treating of the Incarnation and the calling of the nations, he speaks thus: "Do you think, sirs, that we could ever have understood these things in the Scriptures, had we not by the will of him who willed them received grace to understand?" These words, "of him who willed them," correspond wonderfully to "of him who did these things," by which Thirlby at first suspected the author of the Scriptures was meant, but afterwards preferred, with Lange, to interpret "of the creator of things."

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Ὁ λόγος τοῦ Θεοῦ. Deest εἴρηται, aut simile quidpiam.

Ho logos tou Theou ("the word of God"). Eirētai ("has said"), or something similar, is missing.

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Γενομένῃ. Legendum putat Sylburgius λεγομένῃ, ac duo simillima loca pariter immutat, nempe num. 99 et num. 117. Sed vox illa γενομένῃ cum sua sponte percommoda est, tum pluribus Justini locis confirmatur. Ait num. 135: Ἡμεῖς ἐκ τῆς κοιλίας τοῦ Χριστοῦ λατομηθέντες, Ἰσραηλιτικὸν τὸ ἀληθινόν ἐσμεν γένος, et num. 138: Ὁ γὰρ Χριστός, πρωτότοκος πάσης κτίσεως ὢν καὶ ἀρχή, πάλιν ἄλλου γένους γέγονεν τοῦ ἀναγεννηθέντος δι' αὐτοῦ. Vid. num. 110.

Genomenē ("which has come to be"). Sylburg thinks one should read legomenē ("which is called"), and likewise changes two very similar passages, at no. 99 and no. 117. But the word genomenē is both very fitting in itself and confirmed by several passages of Justin. He says at no. 135: "We, hewn out of the belly of Christ, are the true Israelite race"; and at no. 138: "For Christ, being the firstborn of all creation, became again the beginning of another race, the one reborn through him." See no. 110.

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n. 37.

No. 37 [of this Dialogue].

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(84) ‹anchor: quae dedit illis› · call in col 623

Psal. XCVIII, 1-7.

Psalm 98 (99):1–7.

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Δυνάμενος. Cod. Clarom. ad marg. δυναμένων, quod quidem melius est.

Dynamenos ("being able"). The Claromontanus codex has dynamenōn in the margin, which is indeed better.

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Ὁ Κύριος ἐβασίλευσεν. Hunc psalmum de Christo dictum esse Justinus contendit, hoc principio fretus, quod jam pluribus argumentis probaverat, non Patrem Moysi apparuisse, sed Filium. Hac autem mente psalmum illum profert, ut ex his quae de Domino in Sion magno et judicium et justitiam in Jacob faciente, tum etiam de Moysi et Aaron dicuntur, Judaicam superbiam refellat, quae se Christi gratia negabat indigere, eosque demonstret non posse salvari, nisi Christum adorent.

Ho Kyrios ebasileusen ("the Lord has reigned"). Justin contends that this psalm was spoken of Christ, relying on the principle he had already proved by many arguments, that it was not the Father who appeared to Moses but the Son. He brings forward the psalm with this intention: from what is said of the Lord great in Zion, doing judgement and justice in Jacob, and also of Moses and Aaron, to refute the Jewish pride that denied it needed Christ's grace, and to show that they cannot be saved unless they worship Christ.

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Κρινεῖ. Sic legitur in utroque codice ms. et ad marg. κρίνειν. At R. Stephanus maluit hanc postremam lectionem in ipsum contextum recipere et alteram ad calcem rejicere.

Krinei ("he will judge"). So it reads in both manuscript codices, with krinein ("to judge") in the margin. But Robert Estienne preferred to take this latter reading into the text itself and relegate the other to the end of his edition.

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Psal. LXXI per totum.

Psalm 71 (72), the whole psalm.

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Psal. XVIII, 1-7.

Psalm 18 (19):1–7.

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Isa. XLII, 8.

Isaiah 42:8.

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(7) ‹anchor: καὶ πρόφασιν› · call in col 626

Πρόφασιν. Duo codices mss. habent ad marginem ὑπόφασιν.

Prophasin ("pretext"). The two manuscript codices have hypophasin ("glimmer, suggestion") in the margin.

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Isa. XLII, 5-13.

Isaiah 42:5–13.

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Isa. VII, 10-16.

Isaiah 7:10–16.

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Isa. VIII, 4.

Isaiah 8:4.

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Isa. VII, 17.

Isaiah 7:17.

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Καταβαίνοντες τὴν θάλασσαν. Editi εἰς τὴν θάλασσαν, sed praepositionem non habent nostri codices mss. Mox pro πλέοντες ἀεί, νῆσοι, legit Thirlbius πλέοντες αὐτὴν αἱ νῆσοι, ut in Bibliis, vel saltem πλέοντες, αἱ νῆσοι.

Katabainontes tēn thalassan ("going down the sea"). The printed editions have eis tēn thalassan ("to the sea"), but our manuscript codices lack the preposition. Just after, for pleontes aei, nēsoi ("sailing ever, islands"), Thirlby reads pleontes autēn hai nēsoi ("sailing it, the islands"), as in the Bible, or at least pleontes, hai nēsoi.

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(9) ‹anchor: ἀπειθεῖ πονηρὰ› · call in col 627

Πονηρά. Legitur in utroque codice ad marginem πονηρίαις. Sed praeterea in codice Claromontano deleta sunt haec verba: Τὸ παιδίον κακὸν ἢ ἀγαθόν, ἀπειθεῖ πονηρὰ (τοῦ ad marg.) ἐκλέξασθαι τὸ ἀγαθόν. Διότι πρὶν ἢ γνῶναι τό.

Ponēra ("evil things"). In both codices ponēriais ("wickednesses") is read in the margin. Moreover, in the Claromontanus codex these words have been deleted: "the child evil or good, refuses evil things (tou in the margin) to choose the good. For before it knows the."

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(10) ‹anchor: σκληρῶς οἴσεις› · call in col 627

Σκληρῶς οἴσεις. Legendum sine dubio ἣν σὺ σκληρῶς οἴσεις. Sic enim locus refertur supra num. 43. THIRLBIUS.

Sklērōs oiseis ("you will bear hardly"). Without doubt one should read hēn sy sklērōs oiseis ("which you will bear hardly"). For so the passage is quoted above at no. 43. THIRLBY.

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(11) ‹anchor: κατὰ σάρκα Ἀβραὰμ› · call in col 627

Τοῦ κατὰ σάρκα Ἀβραάμ. Pro τοῦ Ἀβραὰμ κατὰ σάρκα. Transpositionis ejusmodi exempla habemus n. 43. Forte etiam legendum cum Thirlbio, ut num. 43: Τῷ κατὰ σάρκα τοῦ Ἀβραάμ.

Tou kata sarka Abraam. For tou Abraam kata sarka ("of Abraham according to the flesh"). We have examples of such transposition at n. 43. Perhaps also one should read with Thirlby, as at no. 43: "in the [race] according to the flesh of Abraham."

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Hujus prophetiae eventum in Ezechiam evenire non potuisse, infra num. 77 contra Tryphonem probatur. OTTO.

That the fulfilment of this prophecy could not have come about in Hezekiah is proved against Trypho below, at no. 77. OTTO.

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Περὶ ὧν ἀεί. Videtur prima specie illud ἀεί transpositum fuisse, ac legendum ἀεὶ περὶ ὧν. Non enim ea de re semper convenerat Justinum inter et Judaeos, sed potius Judaei, postquam Veteris et Novi Testamenti distinctionem admiserant, semper ad ingenium redibant, ac Justinum cogebant tam saepe eamdem quaestionem revolvere. Sed tamen illud ἀεί hanc potest habere sententiam, Judaeos semper argumentis Justini cessisse, quoties ea de re disseruit.

Peri hōn aei ("about which always"). At first sight it seems that aei has been transposed and that one should read aei peri hōn. For Justin and the Jews had not always agreed on that matter; rather the Jews, after they had admitted the distinction between the Old and New Testaments, kept returning to their old disposition and forced Justin to turn over the same question so often. Yet aei can bear this sense: that the Jews always yielded to Justin's arguments whenever he discussed that matter.

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Ὡμολόγησας. Justinum id confitentem hactenus non vidimus: nec tamen putandum est locum, ubi id confitebatur, intercidisse, ut suspicatus est Perionius. Interdum enim Justinus ea, quae loco suo non retulerat, alibi, data occasione, commemorat. Vide infra n. 80.

Hōmologēsas ("you admitted"). We have not so far seen Justin admitting this; yet we should not think the passage where he admitted it has been lost, as Perion suspected. For Justin sometimes mentions elsewhere, when the occasion offers, things he had not related in their proper place. See below, n. 80.

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Συντίθεσθε. Uterque codex ms. συντίθεσθαι, ex quo R. Stephanus fecit συντίθεσθε. Sed videtur scripsisse Justinus συντίθεσαι. Legendum ἐπεὶ δὲ πάλιν, ut Thirlbius admonuit.

Syntithesthe ("you agree"). Both manuscript codices have syntithesthai, from which Robert Estienne made syntithesthe. But Justin seems to have written syntithesai ("you agree," singular). One should read epei de palin ("but since again"), as Thirlby advised.

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Δεικνύουσαν. Non hoc solum in loco, sed etiam supra n. 30 et 34, Christianae religionis proprium esse statuit, quid intersit inter legem et gratiam, inter Vetus et Novum Testamentum, demonstrare.

Δεικνύουσαν ("showing"). Not only in this place but also above, nos. 30 and 34, he lays it down as proper to the Christian religion to show what difference there is between the law and grace, between the Old and the New Testament.

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(17) ‹anchor: ὁ Θεὸς ἐπίσταται› · call in col 632 (call printed in the Greek only)

Ὁ Θεὸς ἐπίσταται. Forte commodius et aptius legeretur ἐπιτάσσεται. Sed tamen nihil mutandum censeo. Illud enim verbum ἐπίσταται saepe idem valet ac probat, decernit, agnoscit; velut cum ait Julianus apud Cyrillum Alexandrinum, lib. IV, p. 305: Τοὺς τῶν θυσιῶν ἠπίστατο τρόπους Μωϋσῆς, « sacrificiorum ritus probavit Moyses. »

Ὁ Θεὸς ἐπίσταται ("God knows/approves"). Perhaps ἐπιτάσσεται ("commands") would be read more conveniently and fittingly. But I judge that nothing should be changed. For that verb ἐπίσταται often means the same as "approves, decrees, acknowledges"; as when Julian says, in Cyril of Alexandria, book IV, p. 305: Τοὺς τῶν θυσιῶν ἠπίστατο τρόπους Μωϋσῆς, "Moses approved the rites of the sacrifices."

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(28?) ‹anchor: quis enarrabit?› · call in col 634 (scripture reference; call numeral faint, read as 28) Isa. LIII, 8.

Isaiah 53:8.

(29?) ‹anchor: in utero concipiet› · call in col 634 (scripture reference; call numeral faint, read as 29) Isa. VII, 14.

Isaiah 7:14.

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Καὶ νῦν ὑπ' ἐμοῦ. Observat Sylburgius convenientius fore, si scribatur ὑπ' ἐμοῦ, καὶ νῦν. Sed illud καὶ νῦν commodam habet sententiam. Idem enim est ac « etiam modo. »

Καὶ νῦν ὑπ' ἐμοῦ ("and now by me"). Sylburg observes that it would be more fitting if one wrote ὑπ' ἐμοῦ, καὶ νῦν. But that καὶ νῦν makes a suitable sense, for it is the same as "even just now."

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Δυνάμεθα εἶναι. Wolfius monuit legendum esse δυνάμεθα ἔτι. SYLBURG. Nulla mutandi textus necessitas, nec illud ἔτι convenit huic loco.

Δυνάμεθα εἶναι. Wolf advised that δυνάμεθα ἔτι should be read. SYLBURG. There is no need to change the text, nor does that ἔτι suit this place.

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Vulg. παρὰ Θεῷ, vitiose. OTTO.

The common text has παρὰ Θεῷ ("with God"), wrongly. OTTO.

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(21) ‹anchor: ἀπὸ τῆς ὀσφύος› · call in col 634

Ἀπὸ τῆς ὀσφύος. Interp. LXX habent: Ἐκ καρποῦ τῆς κοιλίας αὐτοῦ, « De fructu ventris ejus, » non « lumborum. » Psal. CXXXI, 11, unde ita argumentatur Irenaeus, Adv. haer. lib. III, cap. 27: « Propter hoc enim et de fructu ventris ejus regem promisit, quod erat proprium Virginis praegnantis; et non de fructu lumborum ejus, nec de fructu renum ejus, quod est proprium viri generantis, et mulieris ex viro conceptionem facientis. » Et similiter Tertullianus lib. III contra Marcion., cap. 20. Parum vero soliditatis hanc habere argumentationem Cl. observat Grabius in adnot. ad loc. et praesertim distinctionem illam « ventris et lumborum; » cum ipse D. Petrus, Act. II, 30, hanc prophetiam recitans dicat: Ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ. JEBB.

Ἀπὸ τῆς ὀσφύος ("from the loins"). The Seventy translators have Ἐκ καρποῦ τῆς κοιλίας αὐτοῦ, "Of the fruit of his belly," not "of his loins," Psalm 131(132):11; from which Irenaeus argues thus, Against Heresies, book III, ch. 27: "For this reason he promised the king also 'of the fruit of his belly,' which was proper to a Virgin with child; and not 'of the fruit of his loins,' nor 'of the fruit of his reins,' which is proper to a man begetting and to a woman conceiving by a man." And likewise Tertullian, Against Marcion, book III, ch. 20. But the distinguished Grabe observes in his annotation on the place that this argument has little solidity, and especially that distinction of "belly and loins," since St Peter himself, Acts 2:30, reciting this prophecy, says: Ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ ("of the fruit of his loins"). JEBB.

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Ἀποκεκαλυμμένως. Legendum ἐπικεκαλυμμένως, vel potius παρακεκαλυμμένως, existimat eruditus Thirlbius. Nihil prorsus mutandum, cum verbum ἀποκαλύπτω nonnunquam idem sit ac abscondo. Vide infra num. 90. — Ἐπικεκαλυμμένως. Sic lego pro vulg. ἀποκεκαλυμμένως, quod, cum significatus (aperte: nuspiam vero ἀποκαλύπτω idem est ac abscondo, ut Maran. temere statuit) non in rem quadret, nullo prorsus modo potest ferri. Facillime autem ἀπό et ἐπί a librario non satis attento confundebantur; vid. exemplum n. 25 not. Cf. praeterea n. 130: Εἰσὶ δὲ εἰρημένοι (sc. οἱ λόγοι)... ἐπικεκαλυμμένως. Thirlbius cur praeferat παρακεκαλυμμένως (c. 76) nescio. OTTO.

Ἀποκεκαλυμμένως ("openly"). The learned Thirlby thinks one should read ἐπικεκαλυμμένως ("covertly"), or rather παρακεκαλυμμένως. Nothing at all should be changed, since the verb ἀποκαλύπτω is sometimes the same as "I hide." See below, no. 90. — Ἐπικεκαλυμμένως. So I read for the common ἀποκεκαλυμμένως, which, since its meaning ("openly": nowhere in fact is ἀποκαλύπτω the same as "I hide," as Maran rashly laid down) does not fit the matter, can in no way at all be borne. And ἀπό and ἐπί were very easily confused by a not sufficiently attentive copyist; see the example at no. 25, note. Compare besides no. 130: Εἰσὶ δὲ εἰρημένοι (that is, οἱ λόγοι)... ἐπικεκαλυμμένως ("they were spoken... covertly"). Why Thirlby prefers παρακεκαλυμμένως (ch. 76) I do not know. OTTO.

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Ἃ δὲ ἂν καὶ ἕλκειν. Post hoc verbum subaudiendum νομίζουσι, ac legendum πρὸς ἃς νομίζουσι δύνασθαι ἁρμόζειν. SYLBURGIUS.

Ἃ δὲ ἂν καὶ ἕλκειν ("and what they may even draw"). After this word νομίζουσι ("they think") is to be understood, and one should read πρὸς ἃς νομίζουσι δύνασθαι ἁρμόζειν ("to which they think they can be fitted"). SYLBURG.

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(24) ‹anchor: προσκυνητὸν γενέσθαι Θεὸν› · call in col 635 (call printed in the Greek, col 636)

Καὶ προσκυνητὸν γενέσθαι Θεόν. Conjicit eruditus Londinensis editor legendum καὶ Θεόν, quia paulo ante et num. 64, ita legitur; sed fatetur in aliis locis legi προσκυνητὸν Θεόν, ut num. 76 et 126.

Καὶ προσκυνητὸν γενέσθαι Θεόν ("and become God to be worshipped"). The learned London editor conjectures that one should read καὶ Θεόν ("and God"), because it is so read a little before and at no. 64; but he admits that in other places προσκυνητὸν Θεόν ("God to be worshipped") is read, as at nos. 76 and 126.

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(25) ‹anchor: ἀνόητον ὃ ὁμοίως› · call in col 635 (call printed in the Greek, col 636)

Ὃ ὁμοίως. Vel legendum ἀνόητον ὂν ὁμοίως, ut in edit. Paris., vel delendum ὅ, ut existimavit Sylburgius.

Ὃ ὁμοίως ("which likewise"). Either one should read ἀνόητον ὂν ὁμοίως ("being likewise foolish"), as in the Paris edition, or ὅ should be deleted, as Sylburg thought.

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(26) ‹anchor: ἐπεὶ κατεπείγει με› · call in col 635 (call printed in the Greek, col 636)

Κατεπείγει με. Legendum pronuntiat eruditus Londinensis editor κατεπείγομαι, sed eum refellit ipse Justinus qui ait n. 43: Περὶ δὲ τοῦ τῆς γενέσεως αὐτοῦ μυστηρίου ἤδη λέγειν κατεπείγοντος λέγω.

Κατεπείγει με ("it presses me"). The learned London editor declares that κατεπείγομαι ("I am pressed") should be read; but Justin himself refutes him, who says at no. 43: Περὶ δὲ τοῦ τῆς γενέσεως αὐτοῦ μυστηρίου ἤδη λέγειν κατεπείγοντος λέγω ("And of the mystery of his birth, since it presses now to speak, I speak").

(26*) ‹anchor: ἣν μεμῖχθαι› · call in col 635 (call printed in the Greek, col 636) Ἣν μεμῖχθαι. Subintelligitur λέγουσι, nec semel occurrit relativum ista ratione cum infinitivo copulatum, ut erudito Ottoni notatum est. ED. PATROL.

Ἣν μεμῖχθαι ("with whom he had lain"). λέγουσι ("they say") is understood; and more than once the relative occurs joined in this way with an infinitive, as was noted by the learned Otto. EDITOR OF THE PATROLOGIA.

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(scripture ref.; call numeral illegible) ‹anchor: not visible in the page-foot image› · call in col 638 Psal. XVIII, 6.

Psalm 18(19):6.

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Καὶ οἶνον... παραφέρωσιν. Uterque codex habet ad marginem καὶ ὄνον. Sic etiam Robertus Stephanus ad calcem. Sed in Apologia I, num. 54, probavimus legendum esse οἶνον. Verbum παραφέρειν videtur hoc loco idem sonare ac praeter fas et veritatem inducere. Sic paulo post de eodem diabolo: Ὅταν δὲ τὸν Ἀσκληπιόν... παραφέρῃ. Eodem verbo utitur Apol. I, num. 54. Itaque assentiri non possum erudito Thirlbio pronuntianti omnino legendum ὄνον, et pro παραφέρωσι, περιφέρωσι. — Ὄνον. Codd. mss. et editi οἶνον. At hic vero, quemadmodum in loco parallelo Apol. I, num. 54, est omnino scribendum ὄνον, quod et uterque cod. mstus ad marginem habet et editores, Marano excepto, probant. Constat asinum Baccho sacrum fuisse. Plinius Hist. nat. XXIV, c. 1 (ed. Paris., tom. IV), p. 304: « Ferulae asinis gratissimo sunt in pabulo, caeteris vero jumentis praesentaneo veneno; qua de causa id animal Libero Patri assignatur, cui et ferula. » Phurnutus De nat. deor., p. 77, ed. Ald.: Οἱ ὄνοι ἐν ταῖς πομπαῖς αὐτοῦ (sc. Διονύσου) θαμίζουσι. Adde Hygin. Poet. astron. (Mythogr. lat., ed. Amstelod.), p. 398. OTTO.

Καὶ οἶνον... παραφέρωσιν ("and wine... they bring forward"). Both manuscripts have καὶ ὄνον ("and an ass") in the margin. So too Robert Estienne at the end. But in Apology I, no. 54, we showed that οἶνον ("wine") is to be read. The verb παραφέρειν seems in this place to mean the same as to bring in against right and truth. So a little after, of the same devil: Ὅταν δὲ τὸν Ἀσκληπιόν... παραφέρῃ ("And when he brings forward Asclepius..."). He uses the same verb in Apol. I, no. 54. I cannot, then, agree with the learned Thirlby, who declares that ὄνον should by all means be read, and περιφέρωσι for παραφέρωσι. — Ὄνον. The manuscripts and the editions have οἶνον. But here indeed, as in the parallel place, Apol. I, no. 54, ὄνον must by all means be written, which both manuscripts also have in the margin and the editors, Maran excepted, approve. It is established that the ass was sacred to Bacchus. Pliny, Natural History XXIV, ch. 1 (Paris ed., vol. IV), p. 304: "Fennel-stalks are a most welcome fodder to asses, but to other beasts of burden an instant poison; for which reason that animal is assigned to Father Liber, to whom the fennel-stalk also belongs." Phurnutus (Cornutus), On the Nature of the Gods, p. 77, Aldine ed.: Οἱ ὄνοι ἐν ταῖς πομπαῖς αὐτοῦ (that is, of Dionysus) θαμίζουσι ("Asses are frequent in his processions"). Add Hyginus, Poetica astronomica (Mythographi latini, Amsterdam ed.), p. 398. OTTO.

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Ἰσχυρόν. Legitur ἰσχυρός in Apol. I, n. 54, ubi eadem pertractantur. Sed in hac Apol., n. 40, et in Dialogo, num. 64, habemus ἀγαλλιάσεται ὡς γίγας. Forte illud ἰσχυρός explicationis causa appositum a Justino. Sic enim Theodoretus ad hunc locum observat solem, κατὰ δὲ τὸ τάχος μιμεῖσθαι γίγαντά τινα μετὰ πολλῆς διατρέχοντα ῥώμης καὶ ἰσχύος. Suspicari etiam aliquis possit duas prophetias a Justino conjungi, nempe cum Davidica illam Isaiae supra memoratam, num. 26: Ἀναβαίνων βίᾳ μετὰ ἰσχύος, vel, ut conjicit Cl. Thirlbius, duas versiones Hebraici textus כגבור.

Ἰσχυρόν ("strong"). ἰσχυρός is read in Apol. I, no. 54, where the same matters are treated. But in that Apology, no. 40, and in the Dialogue, no. 64, we have ἀγαλλιάσεται ὡς γίγας ("he will exult as a giant"). Perhaps that ἰσχυρός was added by Justin by way of explanation. For so Theodoret observes on this place that the sun "in its swiftness imitates some giant running his course with great vigour and strength." Someone might also suspect that two prophecies are joined by Justin, namely with the Davidic one that of Isaiah mentioned above, no. 26: Ἀναβαίνων βίᾳ μετὰ ἰσχύος ("going up with force and strength"); or, as the distinguished Thirlby conjectures, two versions of the Hebrew text כגבור ("as a mighty man").

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(29) ‹anchor: φάραγξ ἐν τῇ διψώσῃ› · call in col 638 (call printed in the Greek, col 637)

Καὶ φάραγξ ἐν τῇ διψώσῃ. Langi versio, quae in editionibus Londinensibus servata est, perabsurde habet, « et vallis in siticulosa. » Liceat mihi nata occasione ex hac voce, locum in epist. 14 Basilii non belle a me redditum emendare. Sic loquitur Basilius solitudinem suam describens: Ἐκ δὲ τοῦ ἐπὶ θάτερα τεταμένον εἶναι τὸ ὄρος δι' ἀγκώνων μηνοειδῶν ταῖς φάραγξιν ἐπιζευγνύμενον, τὰ βάσιμα τῆς ὑπωρείας ἀποτειχίσει. Sic reddendum: « Mons autem, eo quod in alteram partem extendatur, per curvatos anfractus torrentibus junctus pervias montis infimas partes intercludit. — Ἐν τῇ. Sic solus Justinus. Septuaginta, γῇ. Saepe enim Τ et Γ confunduntur in codicibus. OTTO.

Καὶ φάραγξ ἐν τῇ διψώσῃ ("and a torrent in the thirsty [land]"). Lange's version, which is kept in the London editions, has most absurdly "and a valley in the thirsty." Let me, on the occasion arising from this word, correct a place in Basil's Letter 14 which I rendered badly. Basil, describing his solitude, speaks thus: Ἐκ δὲ τοῦ ἐπὶ θάτερα τεταμένον εἶναι τὸ ὄρος δι' ἀγκώνων μηνοειδῶν ταῖς φάραγξιν ἐπιζευγνύμενον, τὰ βάσιμα τῆς ὑπωρείας ἀποτειχίσει. It should be rendered thus: "But the mountain, because it stretches out to the other side and is joined to the torrents by crescent-shaped bends, shuts off the passable lower parts of the mountain. — Ἐν τῇ ("in the"). So Justin alone. The Seventy have γῇ ("land"). For Τ and Γ are often confused in the manuscripts. OTTO.

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(scripture ref.; call numeral illegible) ‹anchor: not visible in the page-foot image› · call in col 639 Isa. XXXV, 1-7.

Isaiah 35:1–7.

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Πηρούς. Recte observat eruditus Londinensis editor « caecos » hic non « mutilos » esse interpretandum. Idem dicendum de simili loco Apol. I, n. 22.

Πηρούς ("the maimed"). The learned London editor rightly observes that it must be interpreted here as "the blind," not "the maimed." The same is to be said of a similar place, Apol. I, no. 22.

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Ἔνθα μυεῖν. Vertendum duxi, « ubi tradunt ab ipso initiari qui ipsi credunt. » Illud enim παραδιδοῦσι arcanum quidpiam significat, nec grande mysterium fuisset, si id tantum dixissent sese in spelunca initiandi munere perfungi. Vide infra num. 78.

Ἔνθα μυεῖν ("where to initiate"). I thought it should be rendered "where they hand down that those who believe in him are initiated by him." For that παραδιδοῦσι ("they hand down") signifies something secret; nor would it have been a great mystery if they had only said that they performed the office of initiating in a cave. See below, no. 78.

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(32) ‹anchor: ποιῆσαι ὁμοίως› · call in col 639 (call printed in the Greek, col 640)

Καὶ ταῦτα ποιῆσαι ὁμοίως. Non magna opus est immutatione ut corruptus hic locus sanetur. Plana enim erunt omnia, si vel Ἡσαΐου legamus pro ποιῆσαι, vel sic: Τὸ ὑπ' Ἡσαΐου ὁμοίως.

Καὶ ταῦτα ποιῆσαι ὁμοίως ("and to do these things likewise"). No great change is needed to heal this corrupt place. For all will be plain if we either read Ἡσαΐου ("of Isaiah") for ποιῆσαι, or thus: Τὸ ὑπ' Ἡσαΐου ὁμοίως ("likewise what was said by Isaiah").

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(33) ‹anchor: τοὺς λόγους πάντας› · call in col 639 (call printed in the Greek, col 640)

Οὗ καὶ τοὺς λόγους πάντας. Ait Justinus sacerdotes Mithrae omnia Isaiae verba mox referenda imitatos esse, idque ut probet, unico contentus est exemplo, nempe justitiae praeceptis, quae illi, ut in his Isaiae verbis: « Qui ambulat in justitia, » etc., tradere solebant. Multa alia omisit Justinus, ut facilia et obvia. Nam cum Mithra idem sit ac ignis, id manifeste respondet igni de quo Isaias. Et cum Justinus monuerit eos, qui initiantur, ab ipso Mithra initiatos dici, necesse non erat admonere id ex his Isaiae verbis imitatione expressum: « Regem cum gloria videbitis. » Panis et aqua memorantur ab Isaia. Sic etiam in his Mithrae mysteriis panem et aquae poculum apponi testatur Justinus Apol. I. Paulo ante γεγενῆσθαι pro γεγεννῆσθαι, sive errore librariorum, sive quod eadem sit utriusque verbi significatio. Dicebat Justinus Judaeis n. 23: Μείνατε ὡς γεγένησθε.

Οὗ καὶ τοὺς λόγους πάντας ("whose words too, all of them"). Justin says that the priests of Mithras imitated all the words of Isaiah presently to be quoted, and to prove it he is content with a single example, namely the precepts of justice which they used to hand down, as in these words of Isaiah: "He who walks in justice," etc. Justin passed over many other things as easy and obvious. For since Mithras is the same as fire, this plainly answers to the fire of which Isaiah speaks. And since Justin had remarked that those who are initiated are said to be initiated by Mithras himself, it was not necessary to point out that this was copied in imitation of these words of Isaiah: "You shall see the king with glory." Bread and water are mentioned by Isaiah; so too Justin testifies, Apol. I, that in these mysteries of Mithras bread and a cup of water are set out. A little before, γεγενῆσθαι stands for γεγεννῆσθαι, either by the copyists' error or because both verbs mean the same. Justin said to the Jews, no. 23: Μείνατε ὡς γεγένησθε ("Remain as you were born").

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(34) ‹anchor: παρ' ἐκείνοις› · call in col 639 (call printed in the Greek, col 640)

Καὶ παρ' ἐκείνοις. « Etiam apud istos, » nempe Mithrae sacerdotes. Quare illud ἐτεχνάσαντο non de Mithrae sacerdotibus intelligendum, sed subaudiendi daemones. Vide Apol. I, n. 54.

Καὶ παρ' ἐκείνοις ("among those too"): "even among them," namely the priests of Mithras. So that ἐτεχνάσαντο ("they contrived") is not to be understood of the priests of Mithras; the demons are to be understood. See Apol. I, no. 54.

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(35) ‹anchor: ἐποίησα· γνώσονται› · call in col 639 (call printed in the Greek, col 640)

Γνώσονται. Editi καὶ γνώσονται. Sed deest conjunctio in utroque codice ms. et in Bibliis Romanis. Non deesse in Complut. et Ald. et Curterii Isaia observat Thirlbius.

Γνώσονται ("they shall know"). The editions have καὶ γνώσονται ("and they shall know"). But the conjunction is lacking in both manuscripts and in the Roman Bible. Thirlby observes that it is not lacking in the Complutensian and Aldine, and in Curterius's Isaiah.

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(36) ‹anchor: ἀφωσιωμένον› · call in col 639 (call printed in the Greek, col 640)

Ἀφωσιωμένον. Biblia ἀποσειόμενον. Hi autem accusativi manifestum sunt librariorum erratum, quorum etiam negligentia omissa haec verba, quae cum Justini proposito faciebant: Τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται;

Ἀφωσιωμένον ("purified"). The Bible has ἀποσειόμενον ("shaking off"). These accusatives are a manifest error of the copyists, through whose negligence too these words were omitted, which suited Justin's purpose: Τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; ("Who will announce to you that a fire is burning?").

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(scripture ref.; call numeral illegible) ‹anchor: not visible in the page-foot image› · call in col 642 Isa. XXXIII, 13-19.

Isaiah 33:13–19.

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Τοῦ τε σωματοποιήσασθαι. Duabus de causis Justinus eucharistiam ad recordationem Incarnationis celebrari docet. Prima, eaque apertissima, quia dum caro illa offertur in altari, eam pro nobis in utero Virginis formatam, et in cruce passam recordamur. Alteram affert ipse Justinus in Apologia prima, ubi docet quemadmodum per Verbi omnipotentiam mysterium Incarnationis peractum est, ita ejusdem Verbi omnipotentia panem et vinum fieri corpus et sanguinem Christi. Vide Apol. I, n. 66, et Praefat. part. II.

Τοῦ τε σωματοποιήσασθαι ("and of his having made himself a body"). Justin teaches that the Eucharist is celebrated in remembrance of the Incarnation for two reasons. The first, and the plainest, is that while that flesh is offered on the altar, we remember that it was formed for us in the Virgin's womb and suffered on the cross. The other Justin himself gives in the first Apology, where he teaches that, as the mystery of the Incarnation was accomplished by the omnipotence of the Word, so by the omnipotence of the same Word the bread and wine become the body and blood of Christ. See Apol. I, no. 66, and the Preface, part II.

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Μελετήσειν. R. Stephanus et uterque cod. ms. μελετήσει. Manifestus error sublatus in editt. Paris.

Μελετήσειν ("will practise", infinitive). Robert Estienne and both manuscripts have μελετήσει. The manifest error was removed in the Paris editions.

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(39) ‹anchor: καλῶς ἐξηγεῖσθαι› · call in col 642

Καλῶς ἐξηγεῖσθαι. Mallet Sylburgius ἐξηγῆσθαι. Quod autem addit Justinus, « ipsi interpretari aggrediuntur, » id de tota Scriptura, id est de Aquilae versione ante aliquot annos elaborata, intelligendum non puto, sed de quibusdam locis, de quibus litem Judaei movebant. Nam 1° Interpretationem Septuaginta seniorum in nonnullis tantum locis reprehendebant, caetera probabant, n. 68 et 72. At versio Aquilae innumeris locis a Septuaginta discrepabat. 2° Idem persuadent ipsae Justini querelae; aliud est enim testimonia e veteri interpretatione expungere, quod unum queritur Justinus; aliud novam elaborare. 3° Dum ait Justinus, n. 72, testimonium Jeremiae recisum a Judaeis ex Septuaginta seniorum interpretatione, sed tamen adhuc exstare in nonnullis eorum exemplaribus, satis declarat non desiisse Judaeos hac interpretatione uti, ac exemplarium, quae apud eos servabantur, varietatem in eo positam, quod alia haberent hoc testimonium, alia non haberent. Nulla hic ergo alia quaerenda interpretatio quam Septuaginta seniorum. 4° Denique in illo Isaiae testimonio, « Vae animae ipsorum, » quod, teste Hieronymo, et in Hebraeo et apud alios interpretes totum fere discrepabat a Septuaginta Interpretibus, hoc tantum discrimen animadvertit Justinus inter Judaeos et septuaginta interpretes, quod Judaei legendum contenderent δήσωμεν, Septuaginta vero interpretes haberent ἄρωμεν, n. 136. — Mirum cur Justinus crimini vertat Judaeis, quod Septuaginta interpretationem quibusdam in rebus veram non esse dicerent. Cum scriberet Cohortationem ad Graecos Justinus, credebat Septuaginta illos viros, dum pro se quisque separatim inclusi laborabant, magno miraculo in omnibus verbis et sententiis inter se consensisse. Sed hanc fabulam, nec in prima Apologia, ubi agit de Septuaginta Interpretibus, commemorat, nec in Dialogo illius credendae onus imponit Judaeis: ex quo quidem non levis conjectura est eam Justinum aut missam fecisse, aut saltem suspectam habere coepisse. Cur ergo tam moleste fert, quod quibusdam in rebus veram non esse Judaei pronuntient? Inde ortum puto S. martyris animi dolorem, quod Judaei hanc interpretationem non solum contextui, sed etiam veritati et sanae doctrinae absonam dicerent. Urebat eos doctrina Verbi incarnati, nec eam in Septuaginta Interpretatione patienter ferebant: quare septuaginta illos viros recte interpretatos esse assentiri nolebant, n. 71. Eo libentius Justini querelas in hanc sententiam accipio, quod ipse interdum aliter ac Septuaginta interpretari non dubitet, nedum accuratissimam illorum diligentiam nonnunquam requirere piacula esse duceret. — Ex Addendis et Emendandis.

Καλῶς ἐξηγεῖσθαι ("interpreted well"). Sylburg would prefer ἐξηγῆσθαι. As for what Justin adds, "they themselves undertake to interpret," I do not think it is to be understood of the whole of Scripture, that is, of Aquila's version produced some years before, but of certain places over which the Jews raised dispute. For (1) they found fault with the interpretation of the seventy elders in some places only and approved the rest, nos. 68 and 72; whereas Aquila's version differed from the Septuagint in countless places. (2) Justin's own complaints point the same way: for it is one thing to strike testimonies out of the old interpretation, which is the one thing Justin complains of, and another to produce a new one. (3) When Justin says, no. 72, that a testimony of Jeremiah was cut out by the Jews from the interpretation of the seventy elders, but yet still survives in some of their copies, he shows clearly enough that the Jews had not ceased to use this interpretation, and that the variety among the copies kept among them lay in this, that some had this testimony and others had not. No other interpretation, then, is to be looked for here than that of the seventy elders. (4) Lastly, in that testimony of Isaiah, "Woe to their soul," which, as Jerome attests, differed almost wholly from the Septuagint translators both in the Hebrew and in the other translators, Justin notes only this difference between the Jews and the seventy translators, that the Jews contended that δήσωμεν ("let us bind") should be read, while the seventy translators had ἄρωμεν ("let us take away"), no. 136. — It is strange why Justin makes it a charge against the Jews that they said the Septuagint interpretation was not true in certain matters. When Justin wrote the Exhortation to the Greeks, he believed that those seventy men, while each worked shut up apart by himself, agreed with one another by a great miracle in every word and sense. But this fable he neither mentions in the first Apology, where he treats of the Septuagint translators, nor in the Dialogue does he lay on the Jews the burden of believing it: from which there is no slight conjecture that Justin had either dropped it or at least begun to hold it suspect. Why then does he take it so ill that the Jews declare it untrue in certain matters? I think the holy martyr's grief arose from this, that the Jews said this interpretation was at odds not only with the context but also with the truth and sound doctrine. The doctrine of the incarnate Word stung them, and they did not bear it patiently in the Septuagint interpretation; for which reason they would not agree that those seventy men had interpreted rightly, no. 71. I take Justin's complaints in this sense all the more willingly because he himself sometimes does not hesitate to interpret otherwise than the Seventy, still less would he have thought it a crime sometimes to find their most accurate diligence wanting. — From the Addenda and Emendanda.

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(40) ‹anchor: τέλεον περιεῖλον› · call in col 642

Τέλεον περιεῖλον. Cum his, qui contextum Hebraicum manibus Judaeorum violatum fuisse volunt, non facit Justinus, quem luce clarius est, ut Simonius, Hist. crit. lib. II, cap. 18, et Martianaeus noster in Def. text. Hebr. p. 168, observarunt, de sola interpretatione Septuaginta interpre- (continues)

Τέλεον περιεῖλον ("they removed entirely"). Justin does not side with those who hold that the Hebrew text was corrupted by the hands of the Jews; it is clearer than daylight, as Simon, Critical History, book II, ch. 18, and our Martianay in his Defence of the Hebrew Text, p. 168, have observed, that he [speaks] only of the interpretation of the Septuagint transla- (continues)

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(scripture ref.; call numeral faint) ‹anchor: not visible in the page-foot image› · call in col 643 Isai. VII, 14.

Isaiah 7:14.

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Ἔρχομαι. Legendum videtur εὔχομαι. « Profiteor me dirigere. » Sic enim in Apol. I, n. 15: Καὶ εὔχομαι κατὰ πᾶν γένος ἀνθρώπων τοιούτους δεῖξαι. Paulo post legit Thirlbius καὶ ἤδη τὴν ἀπόδειξιν, idque probat ex pluribus locis similibus ubi ἤδη scribit Justinus.

Ἔρχομαι ("I come"). It seems εὔχομαι ("I profess") should be read: "I profess to direct." For so in Apol. I, no. 15: Καὶ εὔχομαι κατὰ πᾶν γένος ἀνθρώπων τοιούτους δεῖξαι ("and I profess to show such men in every race of mankind"). A little after, Thirlby reads καὶ ἤδη τὴν ἀπόδειξιν ("and now the proof"), and supports it from several similar places where Justin writes ἤδη.

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(42) ‹anchor: τοῦτο τὸ Πάσχα› · call in col 643 (call printed in the Greek, col 644)

Τοῦτο τὸ Πάσχα. Hoc testimonium, quod in sacris codicibus non exstat, Latine refertur a Lactantio non sine aliqua discrepantia, lib. IV Institut., cap. 18: « Apud Esdram ita scriptum est, inquit: Hoc Pascha Salvator noster est et refugium nostrum; cogitate et ascendat in cor vestrum, quoniam habemus humiliare eum in signo: et post haec sperabimus in eum, ne deseratur hic locus in aeternum tempus, dicit Dominus Deus virtutum. Si non credideritis ei, neque si audieritis annuntiationem ejus, eritis derisio in gentibus. » Obscuriora sunt Latina Lactantii quam Graeca Justini, quae tamen suis vulneribus non carent. Legendum videtur κἂν μετὰ ταῦτα. Libenter etiam legerem ἐμέλλομεν, « quia futurum erat, » ut eum humiliaremus, id est quia Jesum « definito consilio et praescientia Dei traditum » interemimus.

Τοῦτο τὸ Πάσχα ("This Passover"). This testimony, which is not extant in the sacred manuscripts, is given in Latin by Lactantius, not without some difference, Institutes book IV, ch. 18: "In Ezra it is written thus," he says: "This Passover is our Saviour and our refuge; consider, and let it come up into your heart, that we are to humble him in a sign: and after this we shall hope in him, that this place be not forsaken for ever, says the Lord God of hosts. If you do not believe him, nor if you hear his proclamation, you will be a mockery among the nations." Lactantius's Latin is more obscure than Justin's Greek, which yet is not free of its own wounds. It seems κἂν μετὰ ταῦτα ("if even after this") should be read. I would also gladly read ἐμέλλομεν, "because it was to be" that we should humble him, that is, because we killed Jesus, "delivered up by the determinate counsel and foreknowledge of God."

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(43) ‹anchor: ἐν σημείῳ› · call in col 643 (call printed in the Greek, col 644)

Ἐν σημείῳ. Frustra J. Clericus Hist. eccles. p. 526, emendandum hunc textum existimat, ac legendum ἐν σήματι. Vide infra, n. 94, et Apol. I, n. 60, ubi signum idem esse ac crucem pluribus testimoniis ostendimus.

Ἐν σημείῳ ("in a sign"). J. Le Clerc, Ecclesiastical History, p. 526, thinks in vain that this text should be emended and ἐν σήματι read. See below, no. 94, and Apol. I, no. 60, where we have shown by several testimonies that the sign is the same as the cross.

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(44) ‹anchor: διὰ Ἰερεμίου› · call in col 643 (call printed in the Greek, col 644)

Διὰ Ἰερεμίου. Mox Justinus hunc locum in nonnullis Judaeorum exemplaribus integrum ait exstitisse. Unde Thirlbius hujus judicii ferendi occasionem rapit. « Nos quoque, inquit, Judaeos absolvimus, Justinum summae negligentiae et temeritatis absolvere non possumus. » Miror sane cur hanc varietatem exemplarium, quae Judaeos premebat et in angustias conjiciebat, vir eruditus ad eorum defensionem convertat. Res enim negari non potest; deerat locus Jeremiae in novis exemplaribus Judaeorum, non aberat ab antiquioribus. Ea re conjecti in angustias Judaei et ad maledicendum Christo re- (continues)

Διὰ Ἰερεμίου ("through Jeremiah"). Presently Justin says that this place survived entire in some copies of the Jews. Thirlby seizes on this as occasion to pass this judgement: "We too," he says, "acquit the Jews; Justin we cannot acquit of the utmost negligence and rashness." I wonder indeed why the learned man turns to the Jews' defence this variety among the copies, which pressed the Jews hard and drove them into a corner. For the fact cannot be denied: the place of Jeremiah was missing in the new copies of the Jews, and was not absent from the older ones. Driven into a corner by this, and to reviling Christ ... (continues)

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(scripture ref.; call numeral faint) ‹anchor: not visible in the page-foot image› · call in col 646 Jer. XI, 19.

Jeremiah 11:19.

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Ἐμνήσθη. Deest etiam hoc testimonium in nostris codicibus; citatur ab Irenaeo, lib. III, cap. 20, sub nomine Isaiae, et lib. IV, cap. 22, sub Jeremiae. Sic autem priore loco: « Et commemoratus est Dominus sanctus Israel mortuorum suorum, qui dormierant in terra sepultionis: et descendit ad eos evangelizare salutem quae est ab eo, ut salvaret eos. » Eruditi viri Grabius et post eum Massuetus observant Irenaeum legisse ἅγιος Ἰσραὴλ pro eo quod mendose apud Justinum legi existimant ἀπὸ Ἰσραήλ.

Ἐμνήσθη ("he remembered"). This testimony too is lacking in our manuscripts; it is quoted by Irenaeus, book III, ch. 20, under Isaiah's name, and book IV, ch. 22, under Jeremiah's. In the former place it runs thus: "And the Lord, the Holy One of Israel, remembered his dead, who had slept in the land of burial; and he went down to them to proclaim to them the good news of the salvation that is from him, to save them." The learned Grabe, and Massuet after him, observe that Irenaeus read ἅγιος Ἰσραήλ ("Holy One of Israel") for what they think is faultily read in Justin, ἀπὸ Ἰσραήλ ("from Israel").

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(48) ‹anchor: ἀπὸ τοῦ ξύλου› · call in col 646 (call printed in the Greek, col 645)

Ἀπὸ τοῦ ξύλου. Haec verba monumentis Ecclesiae Latinae celeberrima sunt. Sed apud Graecos vix ullum habent vestigium, si excipias hoc Justini testimonium. Quidam proferunt illud Barnabae, cap. 8: Ἡ βασιλεία τοῦ Ἰησοῦ ἐπὶ τῷ ξύλῳ. Citari etiam possunt nonnulla veterum haereticorum scripta, de quibus sic loquitur Celsus apud Origen. lib. VI, pag. 298: Πανταχοῦ δ' ἐκεῖ τὸ τῆς ζωῆς ξύλον καὶ ἀνάστασις σαρκὸς ἀπὸ τοῦ ξύλου. « Ubique autem illic lignum vitae et resurrectio carnis a ligno. » — Ἀπὸ τοῦ ξύλου. Haec verba, bona hoc S. Justini venia dixerim, non a Judaeis resecta sunt, sed ab aliquo Christiano addita. Potissimum autem a scriptoribus Latinae Ecclesiae solent usurpari. Tertullian. adv. Judaeos, c. 10: « Age nunc, si legistis penes Prophetam in Psalmis: Dominus regnavit a ligno, exspecto quid intelligas, ne forte lignarium aliquem regem significari putetis et non Christum, qui exinde a passione crucis superata morte regnavit. » Similiter citant Ambrosius, Augustinus, Leo, Gregorius Magnus, alii; sed apud Graecos vix ullum vestigium istorum deprehenditur, excepto hoc Justini testimonio. OTTO.

Ἀπὸ τοῦ ξύλου ("from the tree"). These words are very famous in the monuments of the Latin Church; but among the Greeks they have scarcely any trace, if you except this testimony of Justin. Some bring forward that of Barnabas, ch. 8: Ἡ βασιλεία τοῦ Ἰησοῦ ἐπὶ τῷ ξύλῳ ("The kingdom of Jesus is upon the tree"). Some writings of the ancient heretics can also be cited, of which Celsus speaks thus in Origen, book VI, p. 298: Πανταχοῦ δ' ἐκεῖ τὸ τῆς ζωῆς ξύλον καὶ ἀνάστασις σαρκὸς ἀπὸ τοῦ ξύλου, "Everywhere there, the tree of life and the resurrection of the flesh from the tree." — Ἀπὸ τοῦ ξύλου. These words, by St Justin's good leave be it said, were not cut out by the Jews but added by some Christian. They are used above all by the writers of the Latin Church. Tertullian, Against the Jews, ch. 10: "Come now, if you have read in the Prophet in the Psalms, The Lord has reigned from the tree, I wait to see what you understand by it, lest perhaps you think some carpenter-king is meant and not Christ, who from then on, from the passion of the cross, reigned, having overcome death." Ambrose, Augustine, Leo, Gregory the Great and others cite it similarly; but among the Greeks scarcely any trace of them is found, except this testimony of Justin. OTTO.

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(scripture ref.; call numeral faint) ‹anchor: in veritate sua› · call in col 647 Psal. XCVII per totum.

Psalm 97(98) throughout.

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(49) ‹anchor: not visible in the page-foot image› · call in col 647

Εἴδωλά ἐστι δαιμονίων. Hic psalmi locus ita citatur, n. 44, et Apol. I, n. 41, et apud Irenaeum, l. III, c. 6, et Clem. Alex. p. 54. Aliter Justinus in ipsa psalmi recitatione et infra, n. 79 et 83. Haec observatio est Cl. Thirlbii, qui hanc lectionem: Πάντες οἱ θεοὶ τῶν ἐθνῶν εἴδωλά ἐστι δαιμονίων, ex duabus lectionibus coaluisse putat, nempe ps. XCV: Πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια, et Paralip. XVI, 26: Πάντες οἱ θεοὶ τῶν ἐθνῶν εἴδωλα.

Εἴδωλά ἐστι δαιμονίων ("are idols of demons"). This place of the psalm is quoted so at no. 44, and Apol. I, no. 41, and in Irenaeus, book III, ch. 6, and Clement of Alexandria, p. 54. Justin has it otherwise in his actual recitation of the psalm, and below, nos. 79 and 83. This observation is the distinguished Thirlby's, who thinks the reading Πάντες οἱ θεοὶ τῶν ἐθνῶν εἴδωλά ἐστι δαιμονίων grew together from two readings, namely Ps. 95(96): Πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια ("All the gods of the nations are demons"), and Paralipomenon (1 Chronicles) 16:26: Πάντες οἱ θεοὶ τῶν ἐθνῶν εἴδωλα ("All the gods of the nations are idols").

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(50) ‹anchor: not visible in the page-foot image› · call in col 647

Ἐβασίλευσε. Mirum non addi ἀπὸ τοῦ ξύλου, cum Justinus ita legendum contendat; sed nota est librariorum in ejusmodi rebus audacia.

Ἐβασίλευσε ("he reigned"). It is strange that ἀπὸ τοῦ ξύλου ("from the tree") is not added, since Justin contends that it should be read so; but the boldness of copyists in matters of this kind is well known.

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(51) ‹anchor: παρέγραψάν› · call in col 647 (call printed in the Greek, col 648)

Παρέγραψαν. Uterque codex ad marginem περιέγραψαν « deleverunt. » Sic etiam R. Stephanus ad calcem. « Omnino legendum περιέγραψαν » pronuntiat eruditus Londinensis editor, et supra n. 71, περιγεγράφθαι pro eo quod legitur παραγεγράφθαι. Verbum περιγράφω aptius quadrat cum aliis verbis a Justino usurpatis, τέλεον περιεῖλον n. 71, ἀφείλοντο, περιέκοψαν, ἐξέκοψαν, et n. 72, 73. Sed tamen haud scio an retinere possimus παραγεγράφθαι et παρέγραψαν. Scripturae enim testimonia reciderunt Judaei, dum Scripturam παραγράφουσι, atque ita scriptum esse contendunt. Hinc n. 84, duo tantum ab eis postulat Justinus, quod παραγράφειν ἢ παρεξηγεῖσθαι audeant Scripturas; et n. 68, haec duo tantum eis objicit artificia, quod testimonia, quibus premebantur, aut non ita scripta esse ut a Christianis proferebantur, aut in Christum dicta non esse contenderent.

Παρέγραψαν ("they wrote falsely"). Both manuscripts have in the margin περιέγραψαν, "they struck out." So too Robert Estienne at the end. "περιέγραψαν must by all means be read," declares the learned London editor, and above at no. 71 περιγεγράφθαι for the reading παραγεγράφθαι. The verb περιγράφω fits better with other verbs used by Justin: τέλεον περιεῖλον ("removed entirely"), no. 71, ἀφείλοντο ("took away"), περιέκοψαν ("cut round"), ἐξέκοψαν ("cut out"), and nos. 72, 73. Yet I hardly know whether we may not keep παραγεγράφθαι and παρέγραψαν. For the Jews cut off the testimonies of Scripture while they "write" Scripture "falsely," and contend that it was written thus. Hence at no. 84 Justin charges them with two things only, that they dare παραγράφειν ἢ παρεξηγεῖσθαι ("to falsify or to misinterpret") the Scriptures; and at no. 68 he lays these two devices only to their charge, that they contended that the testimonies by which they were pressed either were not written as the Christians brought them forward, or were not spoken of Christ.

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(52) ‹anchor: ἣν ἐποίησαν› · call in col 647 (call printed in the Greek, col 648)

Ἣν ἐποίησαν. Uterque codex ad marginem ἧς ἐποίησαν, atque ita R. Stephanus ad calcem.

Ἣν ἐποίησαν ("which they made"). Both manuscripts have in the margin ἧς ἐποίησαν, and so Robert Estienne at the end.

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(53) ‹anchor: μοὶ νομίζεσθε› · call in col 647 (call printed in the Greek, col 648)

Νομίζεσθε. Legi posse νομίζετε admonuit Sylburgius. Ibidem legit Thirlbius ἃ εἶπον περὶ τοῦ etc., vel ἃς εἶπον περικεκοφέναι. Utraque probabilis emendatio, sed primam ipse non immerito magis probat.

Νομίζεσθε. Sylburg pointed out that νομίζετε ("consider") could be read. In the same place Thirlby reads ἃ εἶπον περὶ τοῦ etc. ("what I said about..."), or ἃς εἶπον περικεκοφέναι ("which I said they had cut away"). Either emendation is probable, but he himself, not without reason, prefers the first.

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(54) ‹anchor: not visible in the page-foot image› · call in col 650

Παρ' ἡμῖν. Legendum παρ' ὑμῖν jam multi viderunt.

Παρ' ἡμῖν ("among us"). Many have already seen that παρ' ὑμῖν ("among you") should be read.

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(55) ‹anchor: not visible in the page-foot image› · call in col 650

Οὐδ' ὑμᾶς. Melius profecto ἡμᾶς, ut initio Dialogi n. 9, ubi Justinus probaturum se pollicetur, Christianos non vanis, ut dixerat Trypho, credidisse sermonibus.

Οὐδ' ὑμᾶς ("nor you"). Better certainly ἡμᾶς ("us"), as at the beginning of the Dialogue, no. 9, where Justin promises to prove that the Christians have not believed empty words, as Trypho had said.

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(56) ‹anchor: καὶ βασιλεύειν› · call in col 650 (call printed in the Greek, col 649)

Καὶ βασιλεύειν. Sententiae seriem perspicere operae pretium est. Cum moleste ferret Trypho, quod psalmus « Cantate Domino canticum novum: cantate Domino omnis terra, » ad Christum referretur; ita rem temperat Justinus, ut partim Patri, partim Filio psalmum hunc tribuat. Nam Deo Patri, qui est laudabilis et terribilis et coelos fecit, gratias agi declarat, quod salutare suum constituerit, nempe Filium crucifixum et resuscitatum, et regnantem in universa terra. Itaque ad Patrem refert primam psalmi partem, alteram autem, nempe, « Dominus regnavit a ligno, » etc., Filio reservat.

Καὶ βασιλεύειν ("and to reign"). It is worth while to see the train of thought. Since Trypho took it ill that the psalm "Sing to the Lord a new song: sing to the Lord, all the earth" was referred to Christ, Justin so manages the matter as to assign this psalm partly to the Father, partly to the Son. For he declares that thanks are given to God the Father, who is to be praised and feared and made the heavens, because he has established his salvation, namely the Son crucified and raised and reigning over all the earth. So he refers the first part of the psalm to the Father, and reserves the other, namely "The Lord has reigned from the tree," etc., to the Son.

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(57) ‹anchor: διὰ τῆς γῆς› · call in col 650 (call printed in the Greek, col 649)

Ὡς καὶ διὰ τῆς γῆς. Hic aliquid deesse manifestum est. Nonnulli, ut Grabius et Londinenses editores, inter haec verba et ea quae praecedunt, finem prioris colloquii et initium secundi desiderant. Sed tamen vix tria aut quatuor verba desunt. 1° Semper Justinus versatur in ea digressione, ad quam eum vocaverat Trypho, nec redit ad propositum, id est ad explicationem hujus prophetiae: « Ecce Virgo, » nisi n. 77. 2° Quidquid disserit usque ad n. illum 77, eo spectat, ut probetur Christum esse Dominum regnantem a ligno. Hinc sub finem n. 76, concludit Justinus prophetas praedixisse Christum passurum et postea regnaturum. 3° Eodem spectant duo illa testimonia psalmo « Cantate, » subjuncta, quorum in primo fit mentio de terra promissa, in quam Judaei introducti sunt; in altero Deus, qui hanc terram dedit, nomen suum Jesum esse declarat. Haec autem testimonia non alio tendunt, nisi ut probetur in Christo humilitas carnis et majestas regni. Unde statim addit Justinus eum, qui regnum accipit aeternum, a Daniele « tanquam filium hominis » vocari. Quare non plura hoc loco deesse crediderim, quam quae Justinus dicere solet, cum ab uno testimonio ad aliud transit. Desunt etiam priora verba testimonii ex Deuteronomio petiti; atque in hunc modum videtur lacuna expleri posse: Ὡς καὶ διὰ τῆς γῆς εἰς ἣν ἔφη εἰσάξειν τοὺς πατέρας ὑμῶν, φαίνεται· ἔφη δὲ οὕτως. « Quemadmodum et per terram perspicitur, in quam se introducturum dixit patres vestros. Sic autem loquitur. » Verba vero Scripturae sic explenda: Οὗτος ὁ λαὸς ἐκπορνεύσει ὀπίσω θεῶν ἀλλοτρίων τῆς γῆς. Videtur repetitio harum vocum τῆς γῆς locum errandi librariis dedisse.

Ὡς καὶ διὰ τῆς γῆς ("as also through the land"). It is plain that something is missing here. Some, like Grabe and the London editors, find missing between these words and what precedes the end of the first conversation and the beginning of the second. Yet scarcely three or four words are missing. (1) Justin is all the while engaged in the digression to which Trypho had called him, and does not return to his subject, that is, to the explanation of the prophecy "Behold a Virgin," until no. 77. (2) Whatever he discusses up to that no. 77 aims at proving that Christ is the Lord reigning from the tree. Hence near the end of no. 76 Justin concludes that the prophets foretold that Christ would suffer and afterwards reign. (3) The two testimonies added to the psalm "Sing" aim at the same thing: in the first mention is made of the promised land into which the Jews were brought; in the second God, who gave this land, declares that his name is Jesus. These testimonies tend to nothing else than to prove in Christ the lowliness of the flesh and the majesty of the kingdom. Hence Justin at once adds that he who receives the eternal kingdom is called by Daniel "as a son of man." I would therefore believe that no more is missing in this place than what Justin is accustomed to say when he passes from one testimony to another. The first words of the testimony taken from Deuteronomy are also missing; and the gap seems able to be filled in this way: Ὡς καὶ διὰ τῆς γῆς εἰς ἣν ἔφη εἰσάξειν τοὺς πατέρας ὑμῶν, φαίνεται· ἔφη δὲ οὕτως, "As is seen also through the land into which he said he would bring your fathers. And he speaks thus." The words of Scripture are to be completed thus: Οὗτος ὁ λαὸς ἐκπορνεύσει ὀπίσω θεῶν ἀλλοτρίων τῆς γῆς ("This people will go whoring after the foreign gods of the land"). The repetition of the words τῆς γῆς seems to have given the copyists occasion to go wrong.

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(58) ‹anchor: τῇ ἡμέρᾳ ἐκείνῃ› · call in col 650 (call printed in the Greek, col 649)

Ἐν τῇ ἡμέρᾳ ἐκείνῃ. Ante haec verba legitur in Bibliis: Καὶ ὀργισθήσομαι θυμῷ εἰς αὐτούς.

Ἐν τῇ ἡμέρᾳ ἐκείνῃ ("in that day"). Before these words the Bible reads: Καὶ ὀργισθήσομαι θυμῷ εἰς αὐτούς ("and I will be angry with them in wrath").

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(1?) ‹anchor: not visible in the page-foot image› · call in col 651 (scripture reference; call numeral faint) Deut. XXXI, 16-18.

Deuteronomy 31:16–18.

(3?) ‹anchor: not visible in the page-foot image› · call in col 651 (scripture reference; call numeral faint) Exod. XXIII, 20.

Exodus 23:20.

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(4) ‹anchor: Mitte me› · call in col 651 (scripture reference)

Isa. VI, 8.

Isaiah 6:8.

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(5) ‹anchor: tanquam filium hominis› · call in col 651 (scripture reference)

Dan. VII, 13.

Daniel 7:13.

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Μηδὲ τῷ Ἰακώβ. Perionius et alii nonnulli ante haec verba addendum censuerunt: μηδὲ τῷ Ἰσαάκ, quia sic habetur in Exodo cap. VI. Sed nimium multa emendanda erunt, si emendetur quidquid a Bibliis discrepat.

Μηδὲ τῷ Ἰακώβ ("nor to Jacob"). Périon and some others judged that μηδὲ τῷ Ἰσαάκ ("nor to Isaac") should be added before these words, because so it stands in Exodus ch. 6. But far too much will have to be emended if whatever differs from the Bible is emended.

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Ἐπονομασθεὶς Ἰησοῦς. Similia habemus apud Tertullianum III in Marc., cap. 16, et Lactantium, l. IV, c. 17, et Cyrillum Alexandrinum, l. III, in Jul. Interrogationis nota apponi posset post τοὺς πατέρας ὑμῶν.

Ἐπονομασθεὶς Ἰησοῦς ("surnamed Jesus"). We have similar things in Tertullian, Against Marcion III, ch. 16, and Lactantius, book IV, ch. 17, and Cyril of Alexandria, Against Julian, book III. A question mark could be placed after τοὺς πατέρας ὑμῶν ("your fathers").

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Αὐτοῦ εἰπόντος. Legendum, ni fallor, αὐτοῦ τοῦ εἰπόντος.

Αὐτοῦ εἰπόντος ("when he said"). Unless I am mistaken, αὐτοῦ τοῦ εἰπόντος ("of him who said") should be read.

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Καὶ γὰρ καὶ Ἰσραήλ. Phoenices, ut est apud Eusebium Praepar. evangel. lib. I, c. 10, Saturnum Israelis nomine appellabant. At Christum Justinus non videtur Israelem appellasse ob naturam divinam, sed habita ratione futurae aliquando incarnationis. Ait enim infra n. 125: Τὸ οὖν Ἰσραὴλ ὄνομα τοῦτο σημαίνει, ἄνθρωπος νικῶν δύναμιν, « Id igitur valet hoc Israelis nomen, Homo vincens virtutem. »

Καὶ γὰρ καὶ Ἰσραήλ ("for Israel too"). The Phoenicians, as is found in Eusebius, Preparation for the Gospel, book I, ch. 10, called Saturn by the name of Israel. But Justin seems to have called Christ Israel not on account of the divine nature, but with regard to the incarnation that was one day to come. For he says below, no. 125: Τὸ οὖν Ἰσραὴλ ὄνομα τοῦτο σημαίνει, ἄνθρωπος νικῶν δύναμιν, "This name Israel, then, means: A man overcoming power."

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(63) ‹anchor: ἐκείνῳ› · call in col 651 (call printed in the Greek, col 652)

Ἐκείνῳ. Mallet Sylburgius ἐκεῖνον.

Ἐκείνῳ ("to that"). Sylburg would prefer ἐκεῖνον.

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(64) ‹anchor: Γραφὰς τοιαύτας› · call in col 651 (call printed in the Greek, col 652)

Τοιαύτας. Legit Thirlbius τοσαύτας, ut n. 68 et 100.

Τοιαύτας ("such"). Thirlby reads τοσαύτας ("so many"), as at nos. 68 and 100.

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(65) ‹anchor: ὅτι οὐκ ἔστιν› · call in col 651 (call printed in the Greek, col 652)

Ὅτι οὐκ ἔστιν. Hic non difficile est supplere aliquod ex verbis paulo ante praecedentibus, vel verbum ἐδήλου quod paulo post occurrit.

Ὅτι οὐκ ἔστιν ("that it is not"). Here it is not hard to supply something from the words just before, or the verb ἐδήλου ("it showed"), which occurs a little after.

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(5?) ‹anchor: not visible in the page-foot image› · call in col 654 (scripture reference; call numeral faint) Isa. LIII, 8.

Isaiah 53:8.

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(6) ‹anchor: in tenebras exteriores› · call in col 654 (scripture reference)

Matth. VIII, 11.

Matthew 8:11.

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(7) ‹anchor: Discedite a me› · call in col 654 (scripture reference)

Matth. VII, 22.

Matthew 7:22.

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(8) ‹anchor: virtutem inimici› · call in col 654 (scripture reference)

Luc. X, 19.

Luke 10:19.

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(9) ‹anchor: tertia die resurgere› · call in col 654 (scripture reference)

Luc. IX, 22.

Luke 9:22.

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Πλύνειν. Aptius existimat πλυνεῖν Sylburgius, et paulo post legi posse observat γενήσεσθαι pro γεγενῆσθαι.

Πλύνειν ("to wash"). Sylburg thinks πλυνεῖν (future) more fitting, and observes that a little after γενήσεσθαι ("would be") could be read for γεγενῆσθαι ("had been").

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Πεπροφητευκέναι. Codex Regius προπεφητευκέναι. Sic etiam codex Claromontanus ad marginem. Vulgata lectio reperitur ad marginem codicis Regii.

Πεπροφητευκέναι ("to have prophesied"). The Royal manuscript has προπεφητευκέναι ("to have prophesied beforehand"). So too the Clermont manuscript in the margin. The common reading is found in the margin of the Royal manuscript.

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Verba καὶ δυσμῶν, in editione Marani omissa, reponimus ex editione Ienensi. EDIT. PATR.

The words καὶ δυσμῶν ("and of the west"), omitted in Maran's edition, we restore from the Jena edition. EDITOR OF THE PATROLOGIA.

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(69) ‹anchor: ὑπ' οὐδενὸς› · call in col 654 (call printed in the Greek, col 653)

Ἀλλ' οὖν γε ὑπ' οὐδενός. Probare pergit Christum esse magni consilii angelum, et ab eo homines maximarum rerum cognitionem accepisse. Simillima disserit Irenaeus lib. IV, c. 26, n. 1.

Ἀλλ' οὖν γε ὑπ' οὐδενός ("yet by no one"). He goes on to prove that Christ is the angel of great counsel, and that men received from him the knowledge of the greatest things. Irenaeus discusses very similar things, book IV, ch. 26, no. 1.

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(70) ‹anchor: ἡλίου καὶ σελήνης› · call in col 654 (call printed in the Greek, col 653)

Πρὸ ἡλίου καὶ σελήνης. Non facile est explicare cur Justinus, cum his verbis, « ex utero ante Luciferum genui te, » nativitatem ex utero Virginis intelligat, illud tamen « ante Luciferum, » idem esse putet ac ante solem et lunam. Non enim Christus ex Maria ante solem et lunam genitus. Tertulliani, qui Justinum imitatur, clarior et apertior sententia. Christum enim ex utero Mariae genitum dicit ante Luciferum, quia nocte in lucem editus est, lib. V in Marc., cap. 10. At Justinus « ante Luciferum » idem esse vult ac ante solem et lunam. Quo sensu non praedixit David Christum ante solem et lunam de Maria nasciturum, sed futurum fuisse ante solem et lunam ut de Virgine nasceretur. Similem locum vidimus supra n. 63. Ἀνω- (continues)

Πρὸ ἡλίου καὶ σελήνης ("before the sun and moon"). It is not easy to explain why Justin, while by the words "from the womb before the day-star I begot you" he understands the birth from the Virgin's womb, yet thinks that "before the day-star" is the same as before the sun and moon. For Christ was not born of Mary before the sun and moon. Tertullian, who imitates Justin, gives a clearer and plainer sense: he says Christ was born from Mary's womb "before the day-star" because he was brought into the light by night, Against Marcion book V, ch. 10. But Justin wants "before the day-star" to be the same as before the sun and moon. In which sense David did not foretell that Christ would be born of Mary before the sun and moon, but that he existed before the sun and moon in order to be born of the Virgin. We saw a similar place above, no. 63. Ἀνω- (continues)

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(10) ‹anchor: coram rege Assyriorum› · call in col 655 (scripture reference)

Isa. VIII, 4.

Isaiah 8:4.

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(71) ‹anchor: not visible in the page-foot image› · call in col 655

Χριστὸν ὄντα. Respicit ad illud Davidis: « Unxit te Deus, Deus tuus; » videturque Christi appellationem, ut in Apol. II, n. 6, inde deducere, quod Christus sit splendor paternae gloriae et Deus de Deo. Vid. adnotationem ad illum Apol. II locum.

Χριστὸν ὄντα ("being Christ"). He looks to David's words, "God, your God, has anointed you"; and he seems, as in Apol. II, no. 6, to derive the name of Christ from the fact that Christ is the radiance of the Father's glory and God from God. See the annotation on that place of Apol. II.

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(72) ‹anchor: not visible in the page-foot image› · call in col 655

Omisit Maranus errore. OTTO.

Maran omitted it by mistake. OTTO.

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Προέβαλλον. Frustra hic Sylburgius obtrudit προέβαλον. Illud autem, τὸν λόγον ὧν πολλάκις, etc., de loco Scripturae, « Ecce Virgo concipiet, » accipi debet. Postulat enim Trypho ut hunc λόγον de Christo dictum esse demonstret. Quare legendum λόγον ὃν πολλάκις.

Προέβαλλον ("I was putting forward"). Sylburg here forces προέβαλον (aorist) in vain. And τὸν λόγον ὧν πολλάκις, etc., must be taken of the place of Scripture "Behold a Virgin shall conceive." For Trypho demands that he show this "word" was spoken of Christ. One should therefore read λόγον ὃν πολλάκις ("the word which often").

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Εἰδέναι βούλομαι. Mallet Sylburgius εἰδέναι σε βούλομαι, ut supra n. 39 et 71. Sed haec vocula facile suppletur.

Εἰδέναι βούλομαι ("I wish to know"). Sylburg would prefer εἰδέναι σε βούλομαι ("I wish you to know"), as above, nos. 39 and 71. But this little word is easily supplied.

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(75) ‹anchor: μετὰ τῆς προσθήκης ταύτης› · call in col 655 (call printed in the Greek, col 656)

Μετὰ τῆς προσθήκης ταύτης. Quod Justinus subintelligendum relinquit, id Tertullianus adv. Judaeos cap. 9, et lib. III adv. Marcionem, cap. 13, uberius prosequitur, ac demonstrat, « si nunquam hoc natura concedit, ante militare quam vivere, ante virtutem Damasci sumere, quam patris et matris vocabulum nosse, consequi, ut figurata pronuntiatio videatur. »

Μετὰ τῆς προσθήκης ταύτης ("with this addition"). What Justin leaves to be understood Tertullian pursues more fully, Against the Jews ch. 9, and Against Marcion book III, ch. 13, and shows that "if nature never grants this, to go to war before living, to take the strength of Damascus before knowing the words father and mother, it follows that the utterance must be taken as figurative."

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(11) ‹anchor: not visible in the page-foot image› · call in col 658 (scripture reference)

Ezech. XVI, 3.

Ezekiel 16:3.

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(12) ‹anchor: populum meum› · call in col 658 (scripture reference)

Mich. V, 2.

Micah 5:2.

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Ὁ Πατήρ σου Ἀμορραῖος. Hunc Justini locum ita imitatur Tertullianus adv. Jud. cap. 9, ut verbum verbo interdum reddere videatur; excepto tamen quod regem Assyriorum non Herodem, sed diabolum intelligit. At eodem modo, ac Justinus, interpretatur Irenaeus, qui magos « non jam per Assyriorum viam » reversos esse ait lib. III, cap. 16, n. 4.

Ὁ Πατήρ σου Ἀμορραῖος ("Your father an Amorite"). Tertullian, Against the Jews ch. 9, imitates this place of Justin so closely that he sometimes seems to render it word for word; except that by the king of the Assyrians he understands not Herod but the devil. But Irenaeus interprets it in the same way as Justin, saying that the Magi returned "no longer by the way of the Assyrians," book III, ch. 16, no. 4.

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Καὶ γὰρ οὗτος ὁ βασιλεύς. Ab his verbis usque ad ista, Καὶ ὁ Ἡρώδης μὴ ἐπανελθόντων, longissimam habemus parenthesim, eamque aliis parenthesibus implicatam. Nam ut probet Justinus impietatem Herodis ex nefando illius in infantes facinore, plurima intexit, quae hanc crudelissimam stragem praecesserunt.

Καὶ γὰρ οὗτος ὁ βασιλεύς ("for this king too"). From these words up to Καὶ ὁ Ἡρώδης μὴ ἐπανελθόντων ("And Herod, since they did not return") we have a very long parenthesis, and that entangled with other parentheses. For to prove Herod's impiety from his abominable crime against the infants, Justin weaves in very many things which preceded that most cruel slaughter.

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Προσκυνῆσαι αὐτόν. Legitur αὐτῷ in utroque codice ms. ad marginem. Ibidem monet Thirlbius ut legamus γεγέννηται.

Προσκυνῆσαι αὐτόν ("to worship him"). αὐτῷ (dative) is read in both manuscripts in the margin. In the same place Thirlby advises that we read γεγέννηται ("has been born").

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(79) ‹anchor: σύνεγγυς τῆς κώμης› · call in col 658 (call printed in the Greek, col 657)

Σύνεγγυς τῆς κώμης. Observat Tillemontius t. I in Hist. eccles., pag. 444, hoc Justini testimonium, ut hominis in Palaestina nati, non parum hac in re ponderis habere. Sed Justinum reprehendit Casaubonus exercit. 2, in Baron. num. 1, ac ei opponit Origenem, qui lib. I adv. Celsum scribit speluncam in Bethleem ostendi. Casauboni observatio ab eruditis viris merito explosa, quippe cum minime repugnet, ut quod in suburbio vel vicino agro contigit, id in ipsa urbe dicatur contigisse.

Σύνεγγυς τῆς κώμης ("near the village"). Tillemont observes, Ecclesiastical History vol. I, p. 444, that this testimony of Justin, as of a man born in Palestine, carries no little weight in this matter. But Casaubon, Exercitation 2 on Baronius, no. 1, finds fault with Justin and sets against him Origen, who writes in Against Celsus book I that the cave is shown in Bethlehem. Casaubon's observation has rightly been rejected by learned men, since there is nothing at all inconsistent in saying that what happened in the outskirts or in a neighbouring field happened in the town itself.

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Jer. XXXI, 15.

Jeremiah 31:15.

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(14) ‹anchor: spolia Samariae› · call in col 659 (scripture reference)

Isa. VIII, 4.

Isaiah 8:4.

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Τοὺς τὰ Μίθρα μυστήρια. Supra num. 70: Οἱ τὰ τοῦ Μίθρου μυστήρια παραδιδόντες. Legimus in Apol. I: Ἐν τοῖς τοῦ Μίθρα μυστηρίοις.

Τοὺς τὰ Μίθρα μυστήρια ("those [who hand down] the mysteries of Mithras"). Above, no. 70: Οἱ τὰ τοῦ Μίθρου μυστήρια παραδιδόντες ("those who hand down the mysteries of Mithras"). We read in Apol. I: Ἐν τοῖς τοῦ Μίθρα μυστηρίοις ("in the mysteries of Mithras").

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Μυεῖσθαι ὑπ' αὐτῶν. Supra observavimus num. 70, mysterium sive artificium in eo positum fuisse, quod sacerdotes dicerent eos, qui initiabantur, ab ipso Mithra initiari; alioqui nihil eos magnum aut mirabile dicturos fuisse. Quare omnino legendum μυεῖσθαι ὑπ' αὐτοῦ. Quam quidem emendandi rationem confirmat Justinus, dum ait Mithriacos sacerdotes, ut ita docerent adductos esse verbis Isaiae, his nimirum: Οὗτος οἰκήσει ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς..... βασιλέα μετὰ δόξης ὄψεσθε, etc. Videntur in eamdem sententiam accipi posse haec verba Tertulliani: « Mithra signat illic in frontibus milites suos: celebrat et panis oblationem et imaginem resurrectionis inducit, et sub gladio redimit coronam. » Praescript. c. 40. Fabulosa illa deorum evocatio res est apud antiquos pervulgata, ut videre est apud Euseb. Praepar. ev. lib. V, c. 8 et seqq. In quo quidem nequitiae sacerdotum insigne habemus exemplum lib. XVIII Antiquitatum Josephi c. 4, ubi Paulina, nobilis matrona, horribilem in modum dedecorata narratur, dum ei sacerdotes Isiaci nocturnos amplexus Anubidis, quem illa stulte venerabatur, juvenis cujusdam auro corrupti promittunt. Non mirum ergo, si Mithram sacerdotes a se evocari fingebant, ut eos ipse initiaret, qui illius mysteriis initiari volebant.

Μυεῖσθαι ὑπ' αὐτῶν ("to be initiated by them"). We observed above, no. 70, that the mystery or trick lay in this, that the priests said that those who were initiated were initiated by Mithras himself; otherwise they would have been saying nothing great or wonderful. So μυεῖσθαι ὑπ' αὐτοῦ ("to be initiated by him") must by all means be read. Justin confirms this way of emending when he says that the priests of Mithras were led to teach so by the words of Isaiah, namely these: Οὗτος οἰκήσει ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς..... βασιλέα μετὰ δόξης ὄψεσθε ("He shall dwell in a high cave of strong rock... you shall see a king with glory"), etc. These words of Tertullian seem able to be taken in the same sense: "Mithras there seals his soldiers on their foreheads; he celebrates also an offering of bread, and brings in an image of the resurrection, and buys a crown at the sword's point." Prescription, ch. 40. That fabled summoning of the gods is a thing widely spread among the ancients, as can be seen in Eusebius, Preparation for the Gospel, book V, ch. 8 and following. Of this wickedness of priests we have a notable example in Josephus, Antiquities book XVIII, ch. 4, where Paulina, a noble matron, is related to have been dishonoured in a horrible way, when the priests of Isis promised her the nightly embraces of Anubis, whom she foolishly worshipped, being bribed with gold by a certain young man. No wonder, then, if the priests pretended that Mithras was summoned by them, so that he himself might initiate those who wished to be initiated into his mysteries.

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Isa. XXIX, 13.

Isaiah 29:13.

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(16) ‹anchor: ait Daniel› · call in col 662 (scripture reference)

cap. VII, v. 13, 14.

[Daniel] ch. 7, vv. 13–14.

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(17) ‹anchor: et opprobrium› · call in col 662 (scripture reference)

Isa. XXX, 1-5.

Isaiah 30:1–5.

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(18) ‹anchor: Zacharias dicit› · call in col 662 (scripture reference)

cap. III, v. 1.

[Zechariah] ch. 3, v. 1.

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Ἐκείνην καλῶς Σαμάρειαν καλεῖ. Similia habet Tertullianus lib. adv. Judaeos, c. 9, p. 193, dicens: « Spolia autem Samariae, ipsos magos, qui cum illum cognovissent, et muneribus honorassent, quasi Dominum et regem sub testimonio indicis et ducis stellae spolia sunt facti Samariae, i. e. idololatriae, credentes videlicet in Christum. Idololatriam enim Samariae nomine notavit, ut ignominiosae ob idololatriam qua desciverat tunc a Deo sub rege Hieroboam. » Confer ejusdem lib. III adv. Marcion. c. 13, p. 404. JEBB. — Magos Tertullianus spolia Samariae non, ut Justinus, appellatos existimat quia diaboli praeda fuerant, sed quia ipsius Christi.

Ἐκείνην καλῶς Σαμάρειαν καλεῖ ("he rightly calls it Samaria"). Tertullian has similar things in the book Against the Jews, ch. 9, p. 193, saying: "And the spoils of Samaria are the Magi themselves, who, when they had recognized him and honoured him with gifts as Lord and king, on the testimony of the star that pointed the way and led them, became the spoils of Samaria, that is, of idolatry, by believing, that is, in Christ. For he marked idolatry by the name of Samaria, as disgraced for the idolatry by which it had then fallen away from God under King Jeroboam." Compare the same author, Against Marcion book III, ch. 13, p. 404. JEBB. — Tertullian thinks the Magi are called spoils of Samaria not, as Justin does, because they had been the devil's prey, but because they were Christ's own.

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Νῦν προσνενέμηται, etc. Justinum in hac divisione sequitur Tertullianus, qui Damascum in Syrophoenicem transcriptum esse asserit ex distinctione Syriarum a Romanis scilicet facta. Tertull. adv. Judaeos c. 9. Atque huic suffragantur Eusebius et Hieronymus, Phoeniciae ascribentes Damascum. Syrophoenices autem sunt medii inter Syros et Phoenices, atque occupant regiones in utriusque confinio sitas, Hieropolim puta Chalcidem et Marsyae tractum; quibus accessere Damascus et Abila Lysaniae; quas Coelesyriae ascribunt Ptolomaeus et Strabo. Bochart. Canaan., lib. I, c. 1, p. 365. JEBB.

Νῦν προσνενέμηται ("is now assigned"), etc. Tertullian follows Justin in this division, asserting that Damascus was transferred to Syrophoenicia by the division of the Syrias made, that is, by the Romans. Tertullian, Against the Jews ch. 9. And Eusebius and Jerome support him, assigning Damascus to Phoenicia. The Syrophoenicians are between the Syrians and the Phoenicians, and occupy the regions lying on the border of both, Hierapolis, say, Chalcis and the tract of Marsyas; to which were added Damascus and Abila of Lysanias, which Ptolemy and Strabo assign to Coele-Syria. Bochart, Canaan, book I, ch. 1, p. 365. JEBB.

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Προσάγεται. Supple ab his qui astant, nempe angelis.

Προσάγεται ("is brought"). Supply "by those who stand by," namely the angels.

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Πονηρευόμενοι. In Bibliis πορευόμενοι.

Πονηρευόμενοι ("acting wickedly"). In the Bible, πορευόμενοι ("going").

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cap. I, v. 6.

ch. 1, v. 6 [book named in the text above, not visible].

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Psal. XCV, 5.

Psalm 95(96):5.

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Καὶ εἰπεῖν. Subaudiendum τὸν Κύριον, quae vox non omittitur infra n. 115.

Καὶ εἰπεῖν ("and to say"). τὸν Κύριον ("the Lord") is to be understood, a word that is not omitted below, no. 115.

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Ὁ ἐκδεξάμενος. Infra n. 115, legitur ἐκλεξάμενος.

Ὁ ἐκδεξάμενος ("who received"). Below, no. 115, ἐκλεξάμενος ("who chose") is read.

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Μάγοι ἦσαν ἐξισοῦσθαι. Ut corruptus hic locus sanetur, legendum videtur ἐποίησαν. Sic enim Exod. VIII, v. 18: Καὶ ἐποίησαν ὡσαύτως οἱ ἐπαοιδοὶ ταῖς φαρμακείαις αὐτῶν ἐξαγαγεῖν σκνῖφα, καὶ οὐκ ἠδύναντο. Melius forte ἐπείρασαν.

Μάγοι ἦσαν ἐξισοῦσθαι ("magicians were to equal"). To heal this corrupt place it seems ἐποίησαν ("they did") should be read. For so Exodus 8:18: Καὶ ἐποίησαν ὡσαύτως οἱ ἐπαοιδοὶ ταῖς φαρμακείαις αὐτῶν ἐξαγαγεῖν σκνῖφα, καὶ οὐκ ἠδύναντο ("And the enchanters did likewise with their sorceries, to bring forth gnats, and they could not"). Perhaps better ἐπείρασαν ("they tried").

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Ἅμα τοῖς. Cum Christo, ut beatae vitae auctore; cum patriarchis et prophetis, ut sociis ejusdem felicitatis. Interpunctio ante πρὶν ἐλθεῖν commode sublata in edit. Londinensi.

Ἅμα τοῖς ("together with the"). With Christ, as author of the blessed life; with the patriarchs and prophets, as companions in the same happiness. The punctuation before πρὶν ἐλθεῖν ("before coming") was conveniently removed in the London edition.

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Ὡμολόγησα. Utrum injuria temporum exciderint quae Justinus de Hierosolymorum instauratione disseruisse se narrat, an cum sancto martyri Dialogum scribenti hactenus in mentem non venissent, nunc oblata occasione commemorantur? Equidem locum non video, ex quo haec excidere potuerint; nihil enim mancum, nihil hiulcum in superiori parte Dialogi. Quamobrem multo malim ab ipso Justino, quam ab ipsis librariis praetermissa dicere. Quid enim mirum, si longa ac variis rebus implicata disputatio non eo semper ordine referatur, quo habita fuerat? Atque hujus rei exemplum non longe repetendum. Nam supra n. 79, referuntur Tryphonis de angelis dicta; sed non tam multa referuntur, quam multa ille dixerat. Ille enim Zachariae et Jobi testimonia citavit, quae Justinus, dum illius verba refert, brevitatis causa praetermisit. Videtur Justinus de instauratione Hierosolymorum disseruisse in prima parte Dialogi n. 45, ubi de iis agit, qui ex gente Judaeorum in resurrectione salvabuntur.

Ὡμολόγησα ("I confessed"). Did what Justin relates that he discussed about the restoration of Jerusalem fall out through the injury of time, or, since it had not come to the holy martyr's mind while writing the Dialogue up to this point, is it mentioned now that the occasion offers? For my part I see no place from which it could have fallen out; for nothing is defective, nothing gaping, in the earlier part of the Dialogue. I would much rather say, therefore, that it was passed over by Justin himself than by the copyists. For what wonder is it if a long disputation, entangled with various matters, is not always reported in the order in which it was held? And an example of this need not be sought far off. For above, at no. 79, Trypho's sayings about the angels are reported, but not as many are reported as he had said; for he cited testimonies of Zechariah and Job, which Justin, in reporting his words, passed over for brevity's sake. Justin seems to have discussed the restoration of Jerusalem in the first part of the Dialogue, no. 45, where he treats of those of the Jewish nation who will be saved in the resurrection.

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Ἐπίστασθε. Legendum ἐπίστασθαι, ut admonuit Cl. Thirlbius, cui tamen non multum probatur haec emendatio. Equidem ita legendo quid supersit difficultatis non video.

Ἐπίστασθε ("you know"). ἐπίστασθαι ("to know") should be read, as the distinguished Thirlby advised, though he himself does not much approve of this emendation. For my part I do not see what difficulty remains when it is read so.

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Καὶ τῶν τῆς καθαρᾶς. Durior multo Irenaeus, quod equidem miror in tam pacifico martyre. « Quoniam autem, inquit lib. V, c. 41, quidam ex his qui putantur recte credidisse, supergrediuntur ordinem promotionis justorum, et motus meditationis ad incorruptelam ignorant, haereticos sensus in se habentes. » Et cap. 9: « Quoniam igitur transferuntur quorumdam sententiae ab haereticis sermonibus, et sunt ignorantes dispositiones Dei et mysterium justorum resurrectionis et regni, quod est principium incorruptelae, per quod regnum qui digni fuerint, paulatim assuescunt capere Deum, » etc. Quamvis autem hic Irenaeus a sua lenitate aliquantum discedat, his tamen verbis, « haereticos sensus in se habentes, » non haeresim existimandus est significare, sed opiniones, quae sua sponte pietatem non laedentes, haereticis ad impietatem usui erant, et translatae videbantur ab haereticis sermonibus.

Καὶ τῶν τῆς καθαρᾶς ("and of those of the pure [mind]"). Irenaeus is much harsher, which I wonder at in so peaceable a martyr. "But since," he says, book V, ch. 41, "some of those who are thought to have believed rightly overstep the order of the advancement of the just, and do not know the stages of training for incorruption, having heretical notions in them." And ch. 9: "Since, then, the opinions of some are carried over from heretical discourses, and they are ignorant of God's dispensations and of the mystery of the resurrection of the just and of the kingdom, which is the beginning of incorruption, by which kingdom those who are worthy are gradually accustomed to receive God," etc. Although Irenaeus here departs somewhat from his mildness, yet by the words "having heretical notions in them" he must not be thought to mean heresy, but opinions which, though of themselves not harming piety, served the heretics for impiety and seemed to have been carried over from heretical discourses.

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Ἀλλὰ Θεῷ καὶ τοῖς παρ' ἐκείνου διδάγμασιν. Observandum est Justinum, dum tanto studio effertur, non adversus catholicos adversarios, sed adversus haereticos efferri, nec de nuda regni mille annorum opinione, sed de toto resurrectionis dogmate loqui. Postquam enim dixit: « Neque enim hominibus... adhaerendum mihi esse statuo, sed Deo et iis quae ab eo tradita sunt, » statim addit: « Nam si etiam incidistis in nonnullos, qui Christiani quidem vocantur, » etc. Id est si vidistis et collocuti estis. Fama enim cogniti erant Tryphoni, n. 35.

Ἀλλὰ Θεῷ καὶ τοῖς παρ' ἐκείνου διδάγμασιν ("but to God and to the teachings from him"). It must be observed that Justin, while carried away with such zeal, is carried away not against catholic opponents but against heretics, and speaks not of the bare opinion of the thousand-year kingdom but of the whole doctrine of the resurrection. For after saying, "For I resolve that I must cleave not to men... but to God and to what has been handed down by him," he at once adds: "For if you have even fallen in with some who are called Christians," etc. That is, if you have seen them and talked with them. For they were known to Trypho by report, no. 35.

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Τὰς ψυχὰς αὐτῶν. Justinus non alios hic refellit, quam nefarios haereticos, qui suum in coelos ascensum nullis flagitiis tardari posse dicebant; deinde vero postquam semel evolassent in coelum, nullum deinceps de bonis et malis judicium, nullam fore resurrectionem. Eosdem sectarios refellunt Irenaeus lib. I, cap. 21, et Tertullianus Scorpiac. cap. 10. Quin etiam ipse Hieronymus, quem opiniones Millenariorum secutum non esse constat, haec opinionum portenta eodem modo ac Justinus detestatur. Sic enim in ep. 43 ad Ctesiphontem de Manichaeis loquitur: Manichaeus, inquit, electos suos, quos inter ἀψῖδας Platonis in coelestibus collocat, dicit omni carere peccato, nec, si velint, posse peccare. » Justinus non immerito cavet, ne ejusmodi homines pro Christianis habeantur. Eorum enim vita et doctrina plurimum nocebat nomini Christiano. Celsus apud Origenem attribuit omnibus Christianis commenta Ebionitarum de Christo nato ex Josepho l. I, p. 54; Gnosticorum De mundi creatore l. VI, p. 311, et l. VIII, p. 387, ac ipsas etiam Ophianorum nugas p. 297. Unde Irenaeus de suis haereticis l. I, c. 25, n. 3: « Sed vitam quidem luxuriosam, sententiam autem impiam, ad velamen malitiae ipsorum, nomine abutuntur. » Videtur interpres, ut saepe alias, legisse, ἄσωτον pro ἄσωτοι, et ἄθεον pro ἄθεοι. Vertere debuisset « luxuriosi et impii. »

Τὰς ψυχὰς αὐτῶν ("their souls"). Justin refutes here none but wicked heretics, who said that their ascent to heaven could be delayed by no crimes; but that once they had flown up to heaven there would thereafter be no judgement of good and evil, no resurrection. Irenaeus, book I, ch. 21, and Tertullian, Scorpiace ch. 10, refute the same sectaries. Indeed Jerome himself, who it is established did not follow the opinions of the Millenarians, abhors these monstrous opinions in the same way as Justin. For so he speaks of the Manichees in Letter 43, to Ctesiphon: "Manichaeus," he says, "says that his elect, whom he places among Plato's vaults in the heavens, are free of all sin, and cannot sin even if they wish." Justin with good reason takes care that men of this kind be not held for Christians. For their life and teaching did very great harm to the Christian name. Celsus, in Origen, attributes to all Christians the Ebionites' fictions about Christ born of Joseph, book I, p. 54; the Gnostics' On the Creator of the World, book VI, p. 311, and book VIII, p. 387; and even the very trifles of the Ophites, p. 297. Hence Irenaeus of his heretics, book I, ch. 25, no. 3: "But [leading] a luxurious life and [holding] an impious doctrine, they abuse the name as a veil for their malice." The translator seems, as often elsewhere, to have read ἄσωτον for ἄσωτοι and ἄθεον for ἄθεοι. He ought to have rendered "luxurious and impious [men]."

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Γενιστῶν καὶ Μεριστῶν. Genistas auctor indiculi haeresium apud Hieronym. ita dictos putat, quia e genere Abrahae orti erant. Meristas vero, quia Scripturas separabant. Scaliger legendum putat γενῆται, ita ut iidem sint ac γεννῆται. Genistas Serrarius interpretatur illustres, Meristas vero schismaticos. Sed non animadverterunt eruditi viri Genistas et Meristas inter se opponi, ut discrepantes [one line cut off at the top of the right-hand image] terum a parte. Testatur Josephus Antiq. lib. XVIII, c. 2, Judaeorum sectas de fato et providentia dissensisse, Pharisaeis omnia quidem Deo submittentibus, sed non sine exceptione voluntatum humanarum; Essenis vero nihil prorsus excipientibus, quod non Deo subjicerent. Crediderim ergo Genistas dictos fuisse, qui mundum generatim a Deo administrari; Meristas, qui fatum sive providentiam ad singulos homines pertinere censebant. Cujusmodi dissidium inter philosophos exstitit, quorum nonnulli, ut ait Justinus initio Dialogi, « persuadere conabantur Deum universi quidem ac generum et specierum curam gerere; mei autem, ac singulorum non item. »

Γενιστῶν καὶ Μεριστῶν ("of the Genistae and Meristae"). The author of the little index of heresies in Jerome thinks the Genistae were so called because they were sprung from the race of Abraham, and the Meristae because they divided up the Scriptures. Scaliger thinks γενῆται should be read, so that they are the same as γεννῆται. Serarius interprets Genistae as "the illustrious" and Meristae as "schismatics." But the learned men did not notice that Genistae and Meristae are set against each other, as differing [one line lost] ...[on the side of the o]ther. Josephus, Antiquities book XVIII, ch. 2, testifies that the sects of the Jews disagreed about fate and providence, the Pharisees submitting all things to God, but not without excepting human wills, while the Essenes excepted nothing at all from subjection to God. I would therefore believe that those were called Genistae who held that the world is governed by God in general [generatim], and Meristae those who held that fate or providence extends to individual men. A dissension of this kind arose among the philosophers, some of whom, as Justin says at the beginning of the Dialogue, "tried to persuade [us] that God cares for the universe and for genera and species, but not for me and for individuals."

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Γαλιλαίων καὶ Ἑλληνιανῶν. Primi a Juda Galilaeo orti, iidemque ac Sicarii. Hellenianos Scaliger ab Hellenio duce deducit, Serrarius a Graeco quodam auctore sectae. — Γαλιλαίων. Hujus sectae auctor et princeps fuit Judas Galilaeus, qui post exsilium regis Archelai, cum Romani in Judaea censum agere vellent, populares suos ad retinendam pristinam libertatem excitavit. Vide Act. apost. V, 37, et Joseph. Antiq. XVIII, c. 1, § 1 et 6. KORTHOLTUS. De iis auctor Indiculi haeres.: « Galilaei dicunt Christum venisse et docuisse eos, ne dicerent dominum Caesarem neve ejus monitis uterentur. » — Ἑλληνιανῶν. Horum praeter Justinum nemo veterum mentionem fecit. Jos. Scaliger (De tribus Judaeorum sectis syntagm. ed. Jac. Trigland., Delph. 1703, 4, P. I, p. 379) eos ab auctore sive haeresiarcha Hellenio deducit, J. Drusius (Ad voces Hebr. N. Test. commentar., Franck. Fris. 1616, 4, p. 219) Herodianos putat designari. Thirlbius legi mallit Ἠλιακῶν vel Ἐλκεσαίων, vel, quod propius ad vulgarem lectionem accedit, Ἑλληλιανῶν, ut intelligatur celebris illa schola R. Hillelis sive Hellelis. OTTO.

Γαλιλαίων καὶ Ἑλληνιανῶν ("of the Galileans and Hellenians"). The first sprang from Judas the Galilean, and are the same as the Sicarii. Scaliger derives the Hellenians from a leader Hellenius, Serarius from some Greek author of the sect. — Γαλιλαίων. The author and head of this sect was Judas the Galilean, who after the exile of King Archelaus, when the Romans wished to take a census in Judaea, roused his countrymen to keep their former liberty. See Acts of the Apostles 5:37, and Josephus, Antiquities XVIII, ch. 1, §§1 and 6. KORTHOLT. Of them the author of the Index of Heresies says: "The Galileans say that Christ came and taught them not to call Caesar lord nor follow his directions." — Ἑλληνιανῶν. Of these none of the ancients besides Justin made mention. Joseph Scaliger (Syntagma on the Three Sects of the Jews, ed. Jac. Trigland, Delft 1703, quarto, part I, p. 379) derives them from an author or heresiarch Hellenius; J. Drusius (Commentary on Hebrew Words of the New Testament, Franeker, Friesland 1616, quarto, p. 219) thinks the Herodians are meant. Thirlby would rather read Ἠλιακῶν or Ἐλκεσαίων, or, what comes nearer to the common reading, Ἑλληλιανῶν, so that the famous school of Rabbi Hillel or Hellel is meant. OTTO.

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Φαρισαίων, Βαπτιστῶν. Legendum videtur καὶ Βαπτιστῶν. Recensentur enim Hemerobaptistae apud Epiphanium post Pharisaeos. In hoc autem de sectis Judaicis judicio non sequitur Justinus opiniones Judaeorum. Quamvis enim purior esset doctrina Pharisaeorum, quam aliorum, omnes prorsus has sectas labiis Deum, non corde colere pronuntiat. In quo quidem cum metueret ne Judaeis in offensam veniret, verborum duritiem sic mollire instituit: « Ne vobis ingratum sit quidquid sentiam eloquentem audire. »

Φαρισαίων, Βαπτιστῶν ("of the Pharisees, Baptists"). It seems καὶ Βαπτιστῶν ("and Baptists") should be read. For the Hemerobaptists are listed in Epiphanius after the Pharisees. In this judgement on the Jewish sects, however, Justin does not follow the opinions of the Jews. For although the teaching of the Pharisees was purer than that of the others, he declares that all these sects without exception worship God with their lips, not with their heart. In which, fearing to give offence to the Jews, he set about softening the harshness of his words thus: "Let it not be displeasing to you to hear me speak out whatever I think."

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Isa. LXV, 17 usque ad finem.

Isaiah 65:17 to the end.

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Καὶ χίλια ἔτη. Clericus excidisse putat has voces, εὐσεβεῖς βιώσεσθαι. Sed satis est supplere verba praecedentia γενήσεσθαι ἐπιστάμεθα.

Καὶ χίλια ἔτη ("and a thousand years"). Le Clerc thinks these words have fallen out: εὐσεβεῖς βιώσεσθαι ("that the pious will live"). But it is enough to supply the preceding words γενήσεσθαι ἐπιστάμεθα ("we know there will be").

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Οἱ προφῆται. Legendum ὡς οἱ προφῆται, ut jam multi animadverterunt. Manifestum est enim Justinum hic suo et eorum quos recte in omnibus sentire ait, nomine, eam doctrinam profiteri, quae et haereticis resurrectionem negantibus et catholicis regnum mille annorum rejicientibus contraria sit. Primos oppugnat resurrectionis professio, alteros regni mille annorum exspectatio. Praeterea post illa verba: « Et carnis resurrectionem futuram scimus, » multo aptius ponitur: « Et mille annos in urbe Jerusalem, quemadmodum prophetae promittunt, » quam si dicatur, « Et mille annos in urbe Jerusalem instaurata et exornata et amplificata prophetae Ezechiel et Isaias et alii promittunt. » His adde Justinum paulo ante dixisse et sibi et multis aliis de hoc regno mille annorum omnino persuasum esse. Quamvis autem ita sentire declaret qui recte in omnibus sentiunt; manifesta est adhibita ab illo inter eos qui resurrectionem et eos qui regnum mille annorum negabant, maxima distinctio. 1° Quidquid aspere et vehementer dicit, id ad primos spectat. Laudem aliis piae et purae doctrinae tribuit. 2° Primos toti Ecclesiae adversari declarat, alios vero nequaquam. 3° His verbis, « Et resurrectionem futuram scimus, et mille annos, quemadmodum prophetae promittunt, » satis indicat resurrectionis doctrinam omnium Scripturarum auctoritate, et traditione ac unanimi Ecclesiae consensu niti, regni autem mille annorum opinionem ex quibusdam testimoniis Scripturae deduci, in quibus qui regnum mille annorum perspicere sibi videbantur, eos recte in omnibus sentire existimabat; qui autem idem non perspiciebant, eos vituperare non audebat.

Οἱ προφῆται ("the prophets"). ὡς οἱ προφῆται ("as the prophets") should be read, as many have already noticed. For it is plain that Justin here, in his own name and that of those whom he says think rightly in all things, professes a doctrine contrary both to the heretics who deny the resurrection and to the catholics who reject the thousand-year kingdom. The profession of the resurrection attacks the former, the expectation of the thousand-year kingdom the latter. Besides, after the words "And we know that there will be a resurrection of the flesh," it is much more fittingly put, "and a thousand years in the city of Jerusalem, as the prophets promise," than if it were said, "and a thousand years in the city of Jerusalem rebuilt and adorned and enlarged the prophets Ezekiel and Isaiah and others promise." Add to this that Justin had said a little before that both he and many others were fully persuaded about this thousand-year kingdom. But although he declares that those who think rightly in all things think so, it is plain that he makes a very great distinction between those who denied the resurrection and those who denied the thousand-year kingdom. (1) Whatever he says harshly and vehemently is aimed at the former; to the others he gives the praise of pious and pure doctrine. (2) He declares that the former oppose the whole Church, the others by no means. (3) By the words "And we know there will be a resurrection, and a thousand years, as the prophets promise," he shows clearly enough that the doctrine of the resurrection rests on the authority of all the Scriptures and on the tradition and unanimous consent of the Church, but that the opinion of the thousand-year kingdom is drawn from certain testimonies of Scripture; those who thought they saw the thousand-year kingdom in them he held to think rightly in all things, but those who did not see the same he did not dare to blame.

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Υἱός. Justinus in hoc Isaiae referendo testimonio non sequitur Septuaginta interpretes, apud quos illud υἱός, quod paulo post a Justino repetitur, neutro in loco legitur. Neque etiam iidem agnoscunt ἡμέραις post ἄωρος, neque illud ὅσα ἐγὼ κτίζω.

Υἱός ("son"). In quoting this testimony of Isaiah Justin does not follow the Seventy translators, in whom the word υἱός, which Justin repeats a little after, is read in neither place. Nor do they recognize ἡμέραις ("in days") after ἄωρος ("untimely"), nor the words ὅσα ἐγὼ κτίζω ("all that I create").

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Φάγωνται. Monet eruditus Londinensis editor legendum esse φάγονται τὰ γεννήματα, et mox πίονται.

Φάγωνται ("may eat"). The learned London editor advises that φάγονται τὰ γεννήματα ("they will eat the produce") should be read, and presently πίονται ("they will drink").

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(4) ‹anchor: οἰκοδομήσωσι› · call in col 667 (call printed in the Greek, col 668)

Οἰκοδομήσωσι. Codex regius ad marginem οἰκοδομήσουσι, et mox φυτεύσουσι.

Οἰκοδομήσωσι ("may build"). The Royal manuscript has in the margin οἰκοδομήσουσι ("will build"), and presently φυτεύσουσι ("will plant").

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(5) ‹anchor: πλεονάσουσιν› · call in col 667 (call printed in the Greek, col 668)

Πλεονάσουσιν. Mendose illud verbum pro παλαιώσουσιν positum esse Grabius et Thirlbius observant.

Πλεονάσουσιν ("will multiply"). Grabe and Thirlby observe that this word was put faultily for παλαιώσουσιν ("will wear out", i.e. long enjoy).

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Ἔγγονα. Melius ἔκγονα ut in Bibliis Rom. et Ald. THIRLBIUS.

Ἔγγονα ("offspring"). Better ἔκγονα, as in the Roman and Aldine Bibles. THIRLBY.

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Psal. LXXXIX, 4.

Psalm 89(90):4.

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Luc. XX, 35, 36.

Luke 20:35–36.

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Τοῦ ξύλου. In editionibus Graeco-Latinis additur τῆς ζωῆς, quod deest in codicibus mss. et apud R. Stephanum.

Τοῦ ξύλου ("of the tree"). In the Greek-Latin editions τῆς ζωῆς ("of life") is added, which is lacking in the manuscripts and in Robert Estienne.

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Καὶ τὸ εἰρημένον ὅτι. Legendum esse καὶ ὅτι τὸ εἰρημένον, jam nonnulli monuerunt. Legere malim cum Thirlbio συνάγειν. Sed quod idem legit paulo ante καὶ ἔγνωμεν, id totum hunc locum perturbat.

Καὶ τὸ εἰρημένον ὅτι ("and what was said, that"). Some have already pointed out that καὶ ὅτι τὸ εἰρημένον should be read. I would rather read συνάγειν ("to infer") with Thirlby. But his reading of καὶ ἔγνωμεν ("and we knew") a little before throws this whole place into confusion.

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Χίλια ἔτη. Locus sic explicandus videtur. Verba illa, « dies populi Dei erunt secundum dies ligni, » arcane designant mille annos. Nam Deus dicit: « Adamum eodem die, quo de ligno edisset, moriturum esse; » is autem (μὴ ἀναπλ. = « non TRANSGRESSUS EST tempus mille annorum ») fere mille annos vixit (Genes. V, 5): dies igitur Domini est tanquam mille anni, et per mille annos Christus Hierosolymis cum suis regnabit. — Irenaeus Adv. haeres. V, c. 23, § 2, p. 321, ed. Massuet.: « Quidam autem rursus in millesimum annum revocant mortem Adae: quoniam enim « dies Domini sicut mille anni: » non superposuit (h. e. excessit) autem mille annos, sed intra eos mortuus est, transgressionis adimplens sententiam » OTTO.

Χίλια ἔτη ("a thousand years"). The place seems to be explained thus. The words "the days of the people of God will be according to the days of the tree" covertly signify a thousand years. For God says "that Adam would die on the same day on which he ate of the tree"; and he (μὴ ἀναπλ. = "did NOT GO BEYOND the span of a thousand years") lived almost a thousand years (Gen. 5:5). The day of the Lord, then, is as a thousand years, and for a thousand years Christ will reign in Jerusalem with his own. — Irenaeus, Against Heresies V, ch. 23, §2, p. 321, Massuet's ed.: "But some again refer the death of Adam to the thousandth year: for since 'a day of the Lord is as a thousand years,' he did not go over [that is, exceed] the thousand years, but died within them, fulfilling the sentence on his transgression." OTTO.

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Οὔτε γαμήσουσιν. Desituram liberorum procreationem dicit, postquam omnes homines resurrexerint; non quod justos in illo, quod sibi fingebat, mille annorum regno liberis operam daturos suspicaretur; sed quia sanctis « omnium bonorum utique spiritualium, » ut ait Tertullianus III, in Marc., c. 24, « copia » fruentibus caeteros homines consuetam vitae rationem ducturos existimabat. Nemo sane Justinum sine summa temeritate suspectum in hoc genere habere possit, qui diserte docet in Apol. I, Christianos idcirco ad vitam profundendam paratos esse, quia τῆς παρὰ Θεῷ διαγωγῆς amatores sunt, quia αἰωνίου καὶ καθαροῦ βίου ἐπιθυμοῦσι.

Οὔτε γαμήσουσιν ("nor will they marry"). He says that the begetting of children will cease after all men have risen; not that he supposed the just would give themselves to children in that thousand-year kingdom which he imagined for himself, but because he thought that, while the saints enjoyed "an abundance of all goods, spiritual ones, of course," as Tertullian says, Against Marcion III, ch. 24, the rest of mankind would lead the usual manner of life. Surely no one could, without the utmost rashness, hold Justin suspect in this matter, who expressly teaches in Apol. I that Christians are ready to pour out their life for this reason, that they are lovers τῆς παρὰ Θεῷ διαγωγῆς ("of the life with God"), that they long αἰωνίου καὶ καθαροῦ βίου ("for an eternal and pure life").

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Παρὰ γὰρ ἡμῖν. Quia paulo ante dixerat Joannem, unum ex duodecim, prophetae apud Christianos munere perfunctum esse; inde nata occasio loquendi de propheticis Christianorum donis.

Παρὰ γὰρ ἡμῖν ("for among us"). Because he had said a little before that John, one of the twelve, discharged the office of prophet among the Christians; hence arose the occasion to speak of the prophetic gifts of the Christians.

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(12) ‹anchor: ὁ δυνάμενος› · call in col 670 (call printed in the Greek, col 669)

Πᾶς ὁ δυνάμενος. Citat hanc sententiam Joannes Damascenus in Parallelis, p. 751.

Πᾶς ὁ δυνάμενος ("everyone who is able"). John of Damascus quotes this sentence in the Parallels, p. 751.

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Ezech. III, 17, 18, 19.

Ezekiel 3:17, 18, 19.

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Isa. I, 23.

Isaiah 1:23.

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Psal. CIX, 1.

Psalm 109 (110):1.

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Ibid., 1-4.

The same, verses 1–4.

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Μὴ βλασφημῆτε καὶ παρεξηγεῖσθαι. Distinguenda sunt quae Justinus non distinxit, et blasphemiae ad Christum, pravae interpretationes ad Scripturas referendae.

"Do not blaspheme and misinterpret." What Justin did not distinguish must be distinguished: the blasphemies are to be referred to Christ, the perverse interpretations to the Scriptures.

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Ἐν δεξιᾷ τοῦ ναοῦ. Haec Tertullianus, ut Londinensis uterque editor observavit, in libro v Adv. Marcionem, cap. 9, transtulit.

"On the right of the temple." Tertullian, as both London editors observed, translated these words in Book 5 Against Marcion, ch. 9.

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Ῥάβδον δυνάμεως ἐξαποστελεῖ. Hunc locum longe aliter citat Justinus supra n. 32, et in Apol. I, n. 45. Statuere non possum utrum haec varietas in librarios, an ipsum in Justinum rejicienda sit. Sed nullus dubito quin in hoc Dialogi loco ita scripserit Justinus, ut in editis habetur. Probat enim hunc psalmum ad Ezechiam detorqueri non posse, quia non ipse Ezechias virgam virtutis emisit, sed Deus ab eo plorante avertit hostes. Non legebat ergo: « virgam virtutis emittet tibi Dominus. » Legimus etiam supra, καὶ κατακυρίευε. Sed hoc loco retinendum καὶ κατακυριεύσει, nempe virga illa virtutis dominabitur, potentissimum Christi verbum, quod, ut explicat Justinus, dominatum est in medio inimicorum, scilicet in medio daemonum, qui a gentibus colebantur. Legit pariter Tertullianus V, in Marc., cap. 9: « et dominabitur in medio inimicorum tuorum. » Illud autem, « tuorum » non quadrat apud Justinum cum iis quae praecedunt. Nimium enim haec obscura et dura sunt: Virgam virtutis emittet (Christus) et (illa) dominabitur in medio inimicorum tuorum. Videtur ergo legendum ἐν μέσῳ τῶν ἐχθρῶν αὐτοῦ, ut paulo post, ubi Ezechiae haec aptari non posse demonstrat Justinus.

"He will send forth the rod of power." Justin cites this passage quite differently above, n. 32, and in Apology I, n. 45. I cannot decide whether this variation is to be laid on the copyists or on Justin himself. But I have no doubt that in this place of the Dialogue Justin wrote as the printed editions have it. For he proves that this psalm cannot be twisted to Hezekiah, because Hezekiah did not himself send forth the rod of power, but God turned the enemy away from him as he wept. So he did not read: "the Lord will send forth for you the rod of power." Above we also read καὶ κατακυρίευε ("and rule"). But in this place καὶ κατακυριεύσει ("and it shall rule") must be kept: that rod of power, namely Christ's most mighty word, shall rule, which, as Justin explains, has ruled in the midst of the enemies, that is, in the midst of the demons whom the Gentiles worshipped. Tertullian likewise reads, Against Marcion 5, ch. 9: "and shall rule in the midst of your enemies." But that "your" does not fit in Justin with what precedes. For this is far too obscure and harsh: "He (Christ) will send forth the rod of power, and (it) shall rule in the midst of your enemies." It seems therefore that we should read ἐν μέσῳ τῶν ἐχθρῶν αὐτοῦ ("in the midst of his enemies"), as a little later, where Justin shows that these words cannot be fitted to Hezekiah.

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(16) ‹anchor: Ἐν λαμπρότητι› · call in col 671

Ἐν λαμπρότητι. Quae ante haec verba et in locis supra citatis Justini et in Bibliis leguntur, ea ab ipso Justino omitti potuere. Non enim totum hic psalmum recitat. Legitur supra n. 32 et 53, et Apol. I, n. 45: Ἐν ταῖς λαμπρότησι τῶν ἁγίων σου.

"In the brightness." The words read before these, both in the places of Justin cited above and in the Bible, could have been left out by Justin himself, for he does not recite the whole psalm here. Above, n. 32 and 53, and in Apology I, n. 45, we read: "In the brightnesses of your saints."

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Psal. XCV, 5.

Psalm 95 (96):5.

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Psal. CIX, 3.

Psalm 109 (110):3.

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Isa. VII, 14.

Isaiah 7:14.

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Ῥάβδον δυνάμεως εἰς Ἱερουσαλὴμ ἐξαπέστειλε. Sic etiam paulo ante de Ezechia dicebat: Ῥάβδον δυνάμεως αὐτὸς οὐκ ἀπέστειλεν εἰς Ἱερουσαλήμ. In ipso psalmo qualem recitat Justinus, habemus ἐπὶ Ἱερουσαλήμ. Nemo est sane qui non hic facinus aliquod suspicetur librariorum. Nullum enim exstat exemplum ejusmodi lectionis non solum apud alios scriptores, sed etiam apud Justinum, qui legit supra n. 33, ἐκ Σιών, et in Apol. I, n. 45, ἐξ Ἱερουσαλήμ, et legem novam Hierosolymis progressam dicit, ut jam vidimus n. 11 et 24. Praeterea durior videri possit haec verborum constructio: εἰς Ἱερουσαλὴμ ἐξαπέστειλε τὸν λόγον τῆς μετανοίας πρὸς τὰ ἔθνη ἅπαντα. Commodius et aptius diceretur verbum Evangelii Hierosolymis missum esse ad omnes gentes. Sed cum semel habeamus ἐπὶ Ἱερουσαλήμ, bis eodem sensu εἰς Ἱερουσαλήμ, non temere rejicienda tribus locis repetita scriptura. Illud πρὸς τὰ ἔθνη ἅπαντα minus durum videbitur si referatur ad nomen κλήσεως. Sed praecipue nobis observanda ratiocinatio Justini. « Virgam virtutis » interpretatur « verbum vocationis et poenitentiae ad omnes gentes, » sive donum Spiritus sancti apostolis immissum, cum omnes essent Hierosolymis in eodem loco. Quare haec virga virtutis ante emissa est in urbem Hierosolymam, quam ex ea egrederetur. Illam autem Jerosolyma missam dicere, Justini proposito conducebat. Nam ne Judaei dicerent Ezechiam precibus suis impetrasse et emisisse ex urbe virgam virtutis, qua profligati hostes; occurrit Justinus et observat virgam virtutis non solum Hierosolymis emissam esse, sed etiam Hierosolyma, quod Ezechiae aptari non poterat. Itaque legendo ἐπὶ Ἱερουσαλήμ non tam immutatur textus quam explicatur. Illud mirum, cur hanc explicationem Justinus in ipsum contextum asciverit. Fortasse Justinus, qui interpretationes Hebraicas interdum sectatur, praepositionem Hebraicam voci Sion praemissam idem valere credidit ac in, quia nonnunquam ita accipitur.

"He sent forth the rod of power into Jerusalem." So too, a little before, he said of Hezekiah: "He himself did not send the rod of power into Jerusalem." In the psalm itself as Justin recites it we have ἐπὶ Ἱερουσαλήμ ("upon Jerusalem"). Surely no one would fail to suspect some misdeed of the copyists here. For no example of such a reading exists, not only in other writers but even in Justin, who reads above, n. 33, "out of Sion," and in Apology I, n. 45, "out of Jerusalem," and says that the new law went forth from Jerusalem, as we have already seen at n. 11 and 24. Moreover, this construction of the words could seem rather harsh: "into Jerusalem he sent forth the word of repentance to all the nations." It would be said more conveniently and fitly that the word of the Gospel was sent from Jerusalem to all the nations. But since we have ἐπὶ Ἱερουσαλήμ once and εἰς Ἱερουσαλήμ twice in the same sense, a reading repeated in three places is not to be rashly rejected. The phrase "to all the nations" will seem less harsh if it is referred to the noun "calling." But above all we must attend to Justin's reasoning. He interprets "the rod of power" as "the word of calling and repentance to all the nations," that is, the gift of the Holy Spirit sent upon the apostles when they were all in Jerusalem in one place. Hence this rod of power was sent into the city of Jerusalem before it went out from it. And to say that it was sent to Jerusalem served Justin's purpose. For lest the Jews say that Hezekiah by his prayers had obtained and sent forth from the city the rod of power by which the enemy were routed, Justin meets them and observes that the rod of power was not only sent forth from Jerusalem but also to Jerusalem, which could not be fitted to Hezekiah. So by reading ἐπὶ Ἱερουσαλήμ the text is not so much changed as explained. The wonder is why Justin brought this explanation into the text itself. Perhaps Justin, who sometimes follows Hebrew interpretations, believed that the Hebrew preposition set before the word Sion had the same force as "in," because it is sometimes taken so.

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Ὅτι δαιμόνια. Haec e margine translata conjicit eruditus Londinensis editor.

"That demons." The learned London editor conjectures that these words were carried over from the margin.

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Εἰς ὅν. Legit εἰς ὃ Thirlbius.

"Into whom." Thirlby reads εἰς ὃ ("into which").

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Ἀνιστόρησα. Praemittendum ὡς Sylburgius et alii monuerunt. Haec pertractare praecipue incipit n. 63.

"I have set out." ὡς ("as") must be placed before it, as Sylburg and others have advised. He begins to treat these things in particular at n. 63.

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Psal. XXIII, 7.

Psalm 23 (24):7.

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Ὡς μεγάλων πραγμάτων, etc. Irenaeus lib. III, cap. 27: « Quid enim magnum aut quod signum fieret, in eo quod adolescentula concipiens ex viro peperisset, quod evenit omnibus quae pariunt mulieribus. » THIRLBIUS.

"As though of great matters," etc. Irenaeus, Book 3, ch. 27: "For what great thing, or what sign, would there be in a young woman conceiving by a man and giving birth, which happens to all women who give birth?" THIRLBY.

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(22) ‹anchor: Κατὰ γὰρ τοῦ ὀνόματος› · call in col 675

Κατὰ γὰρ τοῦ ὀνόματος .... ὑποτάσσεται. Brevis haec Christi historia non videtur temere addita esse; respiciuntur fortasse antiquae formulae exorcizandi. Origenes c. Cels. I, c. 6 (Opp. ed. de la Rue tom. I) p. 325: Οὐ γὰρ κατακηλήσεσιν ἰσχύειν δοκοῦσιν, ἀλλὰ τῷ ὀνόματι Ἰησοῦ μετὰ τῆς ἀπαγγελίας τῶν περὶ αὐτὸν ἱστοριῶν. OTTO.

"For by the name … is subjected." This brief history of Christ does not seem to have been added without reason; perhaps the ancient formulas of exorcism are in view. Origen, Against Celsus I, ch. 6 (Works, ed. de la Rue, vol. I), p. 325: "For they seem to prevail not by incantations but by the name of Jesus, together with the recital of the histories concerning him." OTTO.

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(23) ‹anchor: Κατὰ παντὸς ὀνόματος› · call in col 675

Κατὰ παντὸς ὀνόματος, etc. Ὁ Σολομὼν οὐκ ἐδεσπότευσε τῶν δαιμόνων; οὐχὶ πάντας ὑφ' ἓν ὡς ἕνα συνέκλεισεν; οὐχὶ μέχρι τοῦ σήμερον τοῦτον δεδοίκασιν; Haec Judaei apud Leontium Constantinopolitanum col. 724, tom. I Auctarii Novi Bibl. PP. Vide Joseph Antiq. VII, p. 257, et Gregentii Disp. fol. 27. THIRLBIUS.

"By any name," etc. "Did not Solomon lord it over the demons? Did he not shut them all up together as one? Do they not fear him to this day?" So the Jews in Leontius of Constantinople, col. 724, vol. I of the Auctarium of the New Library of the Fathers. See Josephus, Antiquities VII, p. 257, and Gregentius's Disputation, fol. 27. THIRLBY.

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(24) ‹anchor: Ἀβραάμ› · call in col 675

Κατὰ τοῦ Θεοῦ Ἀβραάμ. Idem docent citati ab erudito Thirlbio Irenaeus l. II, c. 6, et Origenes V adv. Cels., p. 17, et l. IV, p. 184. Quin etiam testatur Origenes Deum Abrahae, Isaac et Jacob ab ipsis etiam ethnicis in incantationibus et magicis operationibus nominari, ibid., lib. IV.

"By the God of Abraham." The same is taught by Irenaeus, Book 2, ch. 6, and Origen, Against Celsus 5, p. 17, and Book 4, p. 184, cited by the learned Thirlby. Origen even testifies that the God of Abraham, Isaac and Jacob is named by the heathen themselves in incantations and magical operations, ibid., Book 4.

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Καὶ θυμιάμασι καὶ καταδέσμοις. Mericus Casaubonus Not. ad M. Anton. l. I, sanum hunc Justini contextum depravat, legendo καταδέσμοις χρῶνται ἐπῶν. Inanem hanc conjecturam exagitat Thirlbius, qui tamen a Casaubono non discedit in interpretandis καταδέσμοις, quos putat « carmina fuisse, quibus daemonium, suffimentis ex daemo- (continues)

"Both with fumigations and with binding-spells." Meric Casaubon, Notes on Marcus Antoninus, Book 1, corrupts this sound text of Justin by reading "they use binding-spells of verses." Thirlby attacks this empty conjecture, yet does not depart from Casaubon in interpreting καταδέσμοις, which he thinks "were chants by which the demon, with fumigations from … (continues)

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Psal. CXLVIII, 1.

Psalm 148:1.

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(continued) niaco fugatum, ita vinciretur, ut redire non posset. » Incantationes illae, quae dicuntur κατάδεσμοι, eo spectant apud Platonem II. De Rep., p. 364, et apud alios scriptores, ut daemones evocentur et eorum auxilio ad arbitrium magi utantur; apud Justinum autem eo tantum referuntur, ut daemones expellantur et ne noceant constringantur. Quare non videntur idem esse ac περιάμματα de quibus Eusebius III Demonstr. Evangel., p. 127, aut σκυτίδων ἐξαρτήματα apud Tatianum; haec enim aegrotantium corporibus apponi solebant ad morbos sanandos. Sed persuadere mihi non possum καταδέσμους apud Justinum carmina esse. Nam 1° Justinus opponit θυμιάματα et καταδέσμους verbis, quibus Judaeos uti solitos esse dixerat. 2° Testantur Irenaeus et Origenes Judaeos per nomen Dei Abrahae, Isaac et Jacob adjurare. His ergo ethnicorum carminibus non utebantur. 3° Praeter carmina adhibebantur quaedam veneficia ad expellendos daemones, ut discimus ex Justino, qui in Apol. II, n. 6, testatur daemoniacos ab aliis adjuratoribus, incantatoribus et veneficis non sanatos, ὑπὸ τῶν ἄλλων πάντων ἐπορκιστῶν καὶ ἐπαστῶν καὶ φαρμακευτῶν μὴ ἰαθέντας, quotidie a Christianis sanari. Sic etiam in Actis S. Pionii: « Sicut in omnibus, inquit S. martyr, qui Deum pura mente suspiciunt, angeli adesse festinant; ita veneficis, vel incantatoribus, vel furorem sub vaticinationis specie per devia rura vendentibus daemones obsequuntur. » Καταδέσμους aliquam esse credo ejusmodi φαρμακείας speciem.

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Ἐπᾶραι. Ante hanc vocem vel post legendum vel subaudiendum κελεύει. Saepe a Justino praetermissa ejusmodi verba. Vide n. 89 et 90. Supra Justinus nempe n. 36, probavit Christum esse Regem gloriae et Dominum virtutum et coelestibus principibus praecipi ut portas suas attollant. Sed ibidem non legimus haec verba: « Laudate eum omnes angeli ejus, laudate eum omnes virtutes ejus, » quibus tamen Justinus mox dicet se usum fuisse, ut probaret angelos esse, quibus mandatum est ut portas attollerent. Non tamen mancus aut hiulcus ille locus est, neque alius assignari potest, in quo id praestiterit Justinus. Immerito ergo culpentur librarii, quod omiserint haec verba; sed ipsi Justino hoc tribuendum, qui in scribendo Dialogo nonnulla interdum omittit, quae postea opportune occurrunt, sive id arte et data opera factum, sive quod memoria nonnunquam effluat, ac postea res praetermissas revocet.

"To lift up." Before or after this word κελεύει ("he commands") must be read or understood. Words of this kind are often left out by Justin; see n. 89 and 90. Above, namely at n. 36, Justin proved that Christ is the King of glory and the Lord of hosts, and that the heavenly princes are commanded to lift up their gates. But there we do not read these words: "Praise him, all his angels; praise him, all his hosts," which Justin will presently say he used to prove that it was angels who were commanded to lift up the gates. Yet that passage is not maimed or gaping, nor can any other be pointed to in which Justin did this. The copyists would therefore be wrongly blamed for omitting these words; it should be put down to Justin himself, who in writing the Dialogue sometimes leaves out things that later come up opportunely, whether this was done by art and on purpose, or because his memory sometimes slips and he afterwards recalls what he had passed over.

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Ἐταυτολόγησα. Uterque codex ms. et R. Stephanus ἐπαυτολόγησα.

"I repeated myself." Both manuscripts and R. Estienne have ἐπαυτολόγησα.

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Ἀλλά. Hanc vocem, quae deerat in editis, suppeditavit uterque codex ms.

"But." This word, which was missing in the printed editions, was supplied by both manuscripts.

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Ἐξετάζοι τό. Legendum ἐξετάζοιτο et mox οὐ παύσεσθαι. Ibidem statuit Cl. Thirlbius « omnino legendum λέγεσθαι καὶ ποιεῖσθαι. » Sed hunc locum minus intellexit, eumque satis refellit apposita post verbum ὁμολογεῖται distinctio.

"Should examine the." Read ἐξετάζοιτο ("it should be examined"), and just after, οὐ παύσεσθαι ("will not cease"). In the same place the distinguished Thirlby decided that "we must by all means read λέγεσθαι καὶ ποιεῖσθαι." But he did not well understand this passage, and the stop placed after the verb ὁμολογεῖται sufficiently refutes him.

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Ἐσήμανε. Legendum ἐσήμανα. Liquet enim Justinum ea repetere quae pridie dixerat. Ita etiam emendat Cl. Thirlbius.

"He signified." Read ἐσήμανα ("I signified"); for it is plain that Justin is repeating what he had said the day before. The distinguished Thirlby emends it the same way.

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Isa. LXVI, 5-11.

Isaiah 66:5–11.

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Πάλιν τῆς γενέσεως. Legendum monuit Sylburgius τῆς πάλιν γενέσεως vel τῆς παλιγγενεσίας.

"Again of the birth." Sylburg advised reading τῆς πάλιν γενέσεως ("of the birth again") or τῆς παλιγγενεσίας ("of the regeneration").

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Ἐν Ἱερουσαλήμ. Illud, « Hierosolymis, » positum est, ut propria opinio Justini, nequaquam autem ut necessaria ad beatam regenerationem conditio. Quasi dicat Justinus, mysterium regenerationis nostrae ac omnium prorsus, qui Christum exspectant, quem ego Hierosolyma venturum puto. Cum Justinus explicat illud: « Et ipse erit exspectatio gentium, » ut n. 51 et 120, laudat omnes catholicos a communi illa exspectatione, quamvis alii aliter exspectarent, ac plurimi de Hierosolymis minime cogitarent.

"In Jerusalem." The words "at Jerusalem" are set down as Justin's own opinion, and by no means as a condition necessary to the blessed regeneration. It is as if Justin said: the mystery of our regeneration, and of absolutely all who await Christ, whom I think will come to Jerusalem. When Justin explains the words "And he shall be the expectation of the nations," as at n. 51 and 120, he commends all catholics for that common expectation, though some awaited it in one way and others in another, and very many gave no thought at all to Jerusalem.

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Φωνὴ ἐκ ναοῦ. In utroque codice ms. φωνὴ λαοῦ. Quae quidem Scriptura etsi ab ipso fonte et a Septuaginta interpretibus longe discrepat, non idcirco tamen abjudicanda erat Justino, apud quem multae occurrunt ejusmodi varietates. Sed tamen immutare necessarium non duxi quod superiores editiones adoptaverunt.

"A voice from the temple." Both manuscripts have φωνὴ λαοῦ ("a voice of the people"). Though this reading differs widely from the source itself and from the Seventy translators, it should not on that account be denied to Justin, in whom many variations of this kind occur. Still, I did not think it necessary to change what the earlier editions adopted.

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Οὐ γεννώσῃ. Magis cum Hebraeo quadraret, ut observat eruditus Londinensis editor, si legeremus οὐ γεννήσω. Sed cum multa alia hoc in loco nec cum Hebraeo, nec cum Septuaginta interpretibus congruant, non mutanda videtur lectio, quae sensum commodum et Justini proposito cohaerentem habet.

"Shall you not give birth." It would agree better with the Hebrew, as the learned London editor observes, if we read οὐ γεννήσω ("shall I not cause to give birth"). But since much else in this place agrees neither with the Hebrew nor with the Seventy, the reading should not, it seems, be changed, for it gives a fitting sense consistent with Justin's purpose.

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Δόξης αὐτοῦ. Legitur αὐτῆς in Bibliis, idque ipsi fonti consentaneum; sed libenter crediderim Justinum scripsisse αὐτοῦ, quod ad Christum referri potest. Hunc enim ex hoc loco concludit visum iri Hierosolymis, idque satis congruit cum his verbis « ab ingressu gloriae ejus. »

"Of his glory." The Bible reads αὐτῆς ("of her glory"), and that agrees with the source itself; but I would readily believe that Justin wrote αὐτοῦ ("his"), which can be referred to Christ. For from this passage he concludes that Christ will be seen at Jerusalem, and that fits well enough with the words "from the entrance of his glory."

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Μετὰ τὸ σταυρωθῆναι. Pro his vocibus legunt Sylburgius et alii καὶ τὸ σταυρωθῆναι, sed inutili prorsus opera; cum manifestum sit haec verba referri ad ea quae sequuntur, nempe πάλιν παραγενήσεσθαι, ut in interpretatione animadverti potest. Ad oram utriusque codicis ms. apposita est haec nota, quae non videtur hominis esse hunc locum intelligentis: Οἶμαι σύμβολον ἔχοντα τὸν σταυρὸν τοῦ ξύλου τῆς ζωῆς θέλει. « Videtur mihi dicere Christum rediturum habentem crucem ut signum ligni vitae. »

"After being crucified." For these words Sylburg and others read καὶ τὸ σταυρωθῆναι ("and the being crucified"), but to no purpose at all, since it is plain that these words refer to what follows, namely "will come again," as can be seen in the translation. In the margin of both manuscripts this note is set, which does not seem to be the work of a man who understood the passage: "I think he means [Christ] having the cross as a symbol of the tree of life." "He seems to me to say that Christ will return bearing the cross as a sign of the tree of life."

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Psal. XLIV, 8.

Psalm 44 (45):8.

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Psal. I, 3.

Psalm 1:3.

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Ἀπεδείξαμεν. Videtur haec Justinus demonstrasse n. 63, ubi Jesum esse Christum probat his verbis, « Unxit te, Deus, Deus tuus, » et Christianos ab eo denominatos asserit.

"We have proved." Justin seems to have proved this in n. 63, where he proves that Jesus is the Christ by the words "God, Your God, has anointed You," and asserts that Christians are named after Him.

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Τὸ βασιλεύς. Supple εἶναι vel λέγεσθαι.

"The 'king'." Supply εἶναι ("to be") or λέγεσθαι ("to be called").

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Δώσειν.... ἀποῤῥυήσεσθαι. Nulla hic contextus corruptela; sed tantum subauditur ἔφη, atque hoc verbum satis fuit semel ponere, idque innumeris apud Graecos et Latinos scriptores exemplis comprobatum est. Legendum videtur ἀνθήσειν

"Shall give . . . shall fall off." There is no corruption of the text here; ἔφη ("he said") is simply understood, and it was enough to put this verb once, as is borne out by countless examples in the Greek and Latin writers. It seems we should read ἀνθήσειν ("shall flourish").

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Τῇ Μαμβρῇ. Codex uterque ms. habet ad marginem ἐν τῇ Μαμβρῇ. Sic etiam R. Stephanus ad calcem.

"Mamre." Both manuscripts have ἐν τῇ Μαμβρῇ ("in Mamre") in the margin. So too R. Stephanus at the end.

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Ἰορδάνην. Mare Rubrum, non Jordanem, ut observat Thirlb.

"The Jordan." The Red Sea, not the Jordan, as Thirlby observes.

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Ξύλον Ἐλισσαῖος. Similia habes apud Irenaeum lib. IV, c. 17, et in Fragmentis, pag. 347. Justinum etiam imitatur Tertullianus lib. Adv. Jud., c. 13, cum pluribus ligni crucis figuris recensendis, tum maxime hoc Elisaei miraculo. Vid. Jul. Firm. De errore profan. relig.

"Elisha . . . wood." You have the like in Irenaeus, Book IV, ch. 17, and in the Fragments, p. 347. Tertullian also imitates Justin, Against the Jews, ch. 13, both in reckoning up many figures of the wood of the cross and above all in this miracle of Elisha. See Julius Firmicus, On the Error of Profane Religions.

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Διὰ μέγα μυστήριον. Thirlbius loco allato ex Iren. l. IV, c. 25, ubi haec de vocatione gentium et reprobatione Judaeorum intelliguntur, addit: « Nescio an hoc sit mysterium quod vult noster, certe non absimile est ejus mysteriis. » Sed tamen non soli Justinus et Irenaeus, sed multi alii Patres ita censuere, ut videre est apud commentatores, quorum doctissimi quique sententiam Patrum sequuntur.

"For a great mystery." Thirlby, after citing a passage of Irenaeus, Book IV, ch. 25, where these things are understood of the calling of the Gentiles and the rejection of the Jews, adds: "I do not know whether this is the mystery our author means; certainly it is not unlike his mysteries." But not Justin and Irenaeus alone, but many other Fathers too held this view, as may be seen in the commentators, the most learned of whom all follow the Fathers' opinion.

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Psal. XLIV, 8.

Psalm 44 (45):8.

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Psal. I, 3.

Psalm 1:3.

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Ἀπεδείξαμεν. Videtur haec Justinus demonstrasse n. 63, ubi Jesum esse Christum probat his verbis, « Unxit te, Deus, Deus tuus, » et Christianos ab eo denominatos asserit.

"We have shown." Justin seems to have shown this at n. 63, where he proves that Jesus is the Christ from the words "God, your God, has anointed you," and asserts that Christians are named after him.

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Τὸ βασιλεύς. Supple εἶναι vel λέγεσθαι.

"The 'king.'" Supply εἶναι ("to be") or λέγεσθαι ("to be called").

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Δώσειν .... ἀποῤῥυήσεσθαι. Nulla hic contextus corruptela; sed tantum subauditur ἔφη, atque hoc verbum satis fuit semel ponere, idque innumeris apud Graecos et Latinos scriptores exemplis comprobatum est. Legendum videtur ἀνθήσειν

"Will give … will fall off." There is no corruption of the text here; only ἔφη ("he said") is understood, and it was enough to set this verb once, as countless examples in Greek and Latin writers confirm. It seems we should read ἀνθήσειν ("will flourish").

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Τῇ Μαμβρῇ. Codex uterque ms. habet ad marginem ἐν τῇ Μαμβρῇ. Sic etiam R. Stephanus ad calcem.

"Mamre." Both manuscripts have in the margin ἐν τῇ Μαμβρῇ ("at Mamre"). So too R. Estienne at the end of his edition.

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Ἰορδάνην. Mare Rubrum, non Jordanem, ut observat Thirlb.

"The Jordan." The Red Sea, not the Jordan, as Thirlby observes.

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Ξύλον Ἐλισσαῖος. Similia habes apud Irenaeum lib. IV, c. 17, et in Fragmentis, pag. 347. Justinum etiam imitatur Tertullianus lib. Adv. Jud., c. 13, cum pluribus ligni crucis figuris recensendis, tum maxime hoc Elisaei miraculo. Vid. Jul. Firm. De errore profan. relig.

"Elisha … a piece of wood." You have similar things in Irenaeus, Book 4, ch. 17, and in the Fragments, p. 347. Tertullian also imitates Justin in the book Against the Jews, ch. 13, both in listing several figures of the wood of the cross and above all in this miracle of Elisha. See Julius Firmicus, On the Error of Profane Religions.

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Διὰ μέγα μυστήριον. Thirlbius loco allato ex Iren. l. IV, c. 25, ubi haec de vocatione gentium et reprobatione Judaeorum intelliguntur, addit: « Nescio an hoc sit mysterium quod vult noster, certe non absimile est ejus mysteriis. » Sed tamen non soli Justinus et Irenaeus, sed multi alii Patres ita censuere, ut videre est apud commentatores, quorum doctissimi quique sententiam Patrum sequuntur.

"Through a great mystery." Thirlby, citing a passage from Irenaeus, Book 4, ch. 25, where these things are understood of the calling of the Gentiles and the rejection of the Jews, adds: "I do not know whether this is the mystery our author means; certainly it is not unlike his mysteries." Yet not only Justin and Irenaeus but many other Fathers thought so, as may be seen in the commentators, the most learned of whom follow the opinion of the Fathers.

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Isa. XI, 1-3.

Isaiah 11:1–3.

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Psal. LXVII, 19.

Psalm 67 (68):19.

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Ὁμολογήσας. Frustra Sylburgius legendum putat ἐπεὶ ὡμολόγησας. Nihil prorsus in hoc loco viderunt, qui Justinum, minime vero Tryphonem, haec pronuntiare arbitrati sunt.

"Having confessed." Sylburg thinks, to no purpose, that we should read ἐπεὶ ὡμολόγησας ("since you confessed"). Those who thought that Justin, and not Trypho at all, says these words saw nothing whatever in this passage.

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Ἐπ' αὐτοῦ πέρας ποιεῖσθαι. Justinum imitatur Tertullianus, lib. V adv. Marc., c. 8. Quod autem ait lib. De baptismo, c. 10: « Ipsum quod coeleste in Joanne fuerat, spiritum prophetiae, post totius Spiritus in Dominum translationem usque adeo defecisse, ut quem praedicaverat, quem advenientem designaverat, postmodum an ipse esset miserit sciscitatum; » auctorem hujus sententiae non videtur habuisse Justinum, qui hoc tantum dicit supra, n. 51, Christum Joannis prophetiae et baptismati finem imposuisse.

"To come to an end in him." Tertullian imitates Justin, Against Marcion, Book 5, ch. 8. But when he says in the book On Baptism, ch. 10, "that the very thing which had been heavenly in John, the spirit of prophecy, after the transfer of the whole Spirit to the Lord, so far failed that he sent to ask whether the one he had preached, whom he had pointed out as he came, was he after all," he does not seem to have had Justin as the author of this opinion; Justin says only, above at n. 51, that Christ put an end to John's prophecy and baptism.

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Τοῖς ἐν ἀνθρώποις αὐτοῦ γενομένοις. Legendum τῆς ἐν ἀνθρώποις αὐτῷ γενομένης.

"In the times of him among men." Read τῆς ἐν ἀνθρώποις αὐτῷ γενομένης ("of the dispensation that came about for him among men").

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Ὅτι ἐπεπροφήτευτο. Legendum monet Sylburgius ὅτι δὲ ἐπεπροφήτευτο.

"That it had been prophesied." Sylburg advises reading ὅτι δὲ ἐπεπροφήτευτο ("but that it had been prophesied").

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Joel. II, 28.

Joel 2:28.

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sup. n. 53.

Above, n. 53.

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Καὶ παρ' ἡμῖν. Vide supra, n. 82, de prophetiae dono, quem locum Eusebius, lib. IV, c. 18, respicere potius videtur, quam eum qui nunc nobis ante oculos est.

"And among us." See above, n. 82, on the gift of prophecy; Eusebius, Book 4, ch. 18, seems to have that passage in view rather than the one now before our eyes.

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Καὶ πῦρ ἀνήφθη. Quod ait S. martyr ignem exarsisse cum Christus baptizatus est, id eum Dodwellus ex traditione existimat didicisse. Sed nihil vetat cur idem Justino factum dicamus, quod nonnullis aliis Patribus, qui libris apocryphis interdum uti non dubitant. Porro ignis accensi historia legebatur non solum in Evangelio quo utebantur Ebionitae, ut discimus ex Epiphanio Haeres. Ebion., sed etiam alio in libro, qui inscribebatur Pauli praedicatio, ut testatur auctor libri De baptismo haereticorum apud Cypr. Haeretici qui hanc Pauli praedicationem finxerant, ignem in baptismi caeremoniis arte quadam eliciebant, ac baptismum perfectum esse posse negabant, nisi « quam mox in aquam descenderunt, statim super aquam ignis appareat » Observat Grotius ad Matth. XIII, 16, ejusdem ignis mentionem fieri in liturgia Syrorum apud Severum Alex. De rit. baptismi. Exstat etiam ejus rei testimonium in lib. VII Sibyll., ubi hi versus leguntur: Ὅς σε Λόγον γέννησε πατὴρ, πατέρ' ὄρνιν ἀφῆκε, Ὀξὺν ἀπαγγελτῆρα λόγων Λόγον, ὕδασιν ἁγνοῖς, Ῥαίνων σὸν βάπτισμα δι' οὗ πυρὸς ἐξεφαάνθης. Legendum videtur ὅς σε λόγον γέννησε πατὴρ πνεῦμ' ὄρνιν ἀφῆκε.

"And a fire was kindled." Dodwell thinks the holy martyr learned from tradition what he says, that a fire blazed up when Christ was baptized. But nothing prevents our saying that the same happened to Justin as to some other Fathers, who do not hesitate at times to use apocryphal books. Moreover the story of the kindled fire was read not only in the Gospel used by the Ebionites, as we learn from Epiphanius, Heresy of the Ebionites, but also in another book entitled the Preaching of Paul, as the author of the book On the Baptism of Heretics, among Cyprian's works, testifies. The heretics who had forged this Preaching of Paul produced fire by some trick in the ceremonies of baptism, and denied that baptism could be complete unless "as soon as they have gone down into the water, fire at once appears upon the water." Grotius observes on Matthew 13:16 that the same fire is mentioned in the liturgy of the Syrians in Severus of Alexandria, On the Rites of Baptism. There is also testimony to it in Book 7 of the Sibyllines, where these lines are read: "The father who begot you, the Word, father, sent forth a bird, swift messenger of words, the Word, sprinkling your baptism with pure waters, through which you shone forth from fire." It seems we should read: "the father who begot you, the Word, sent forth the Spirit, a bird."

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Ἔγραψαν οἱ ἀπόστολοι. Hoc loco Justinus, ut observat Grabius, Spicileg. tom. I, p. 39, manifestum discrimen ponit inter ignis et columbae historiam. Ignem accensum fuisse narrat sine ulla Scripturarum auctoritate; at scripsisse apostolos declarat Spiritum sanctum sub specie columbae descendisse.

"The apostles wrote." In this place Justin, as Grabe observes, Spicilegium vol. I, p. 39, sets a clear distinction between the story of the fire and that of the dove. That a fire was kindled he relates without any authority of the Scriptures; but he declares that the apostles wrote that the Holy Spirit descended in the form of a dove.

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Παρὰ τὴν ἰδίαν αἰτίαν. Illud παρά non idem valet hoc loco ac « praeter, » ut existimarunt interpretes. Vertit Langus: « Ut interim propriam pro se maligne agentis cujusque culpam taceam. » Longe absurdius Gelenius: « Praeter suam culpam utroque parente in peccatum prolapso. » Perionius refert ad Adamum illud πονηρευσαμένου, et sic reddit: « Sed generis hominum causa, quod Adami opera, qui praeter privatam ac propriam uniuscujusque eorum culpam deliquerat, in mortem serpentisque fraudem incidisset. » Apol. II, n. 14, illud παρὰ τὴν ἰδίαν αἰτίαν idem sonat ac « sua propria cujusque culpa. » Manifeste et peccatum haereditate acceptum et propria cujusque peccata distinguuntur. Omnes a serpente decepti sunt; omnes in mortem et serpentis fraudem inciderunt; sed tamen propria quisque culpa improbe egit.

"By his own fault." Here παρά does not mean "besides," as the translators supposed. Lange renders: "to say nothing meanwhile of the own fault of each who acts wickedly for himself." Gelenius, far more absurdly: "both parents having fallen into sin besides their own fault." Périon refers πονηρευσαμένου to Adam and renders thus: "But for the sake of the human race, which through the act of Adam, who had sinned besides the private and personal fault of each of them, had fallen into death and the serpent's deceit." In Apology II, n. 14, the phrase παρὰ τὴν ἰδίαν αἰτίαν means the same as "by each one's own fault." Plainly both the sin received by inheritance and each one's own sins are distinguished. All were deceived by the serpent; all fell into death and the serpent's deceit; yet each acted wickedly by his own fault.

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Joan. I, 27.

John 1:27.

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Psal. II, 7.

Psalm 2:7.

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Τέκτονος νομιζομένου. In nonnullis codicibus tum editis tum manu exaratis Christus vocatur ὁ τέκτων, pro eo quod habetur in aliis exemplaribus ὁ τοῦ τέκτονος Marc. VI, 3. Videtur Justinus priorem legendi rationem secutus esse. Contra Origenes, lib. VI adv. Cels. jocanti Celso in artem Christi fabrilem, respondet Christum in Evangeliis nusquam fabrum appellatum fuisse.

"Being thought a carpenter." In some copies, both printed and handwritten, Christ is called "the carpenter," where other copies have "the carpenter's son," Mark 6:3. Justin seems to have followed the former reading. Origen, on the other hand, Against Celsus Book 6, answering Celsus's jokes about Christ's craft as a builder, replies that Christ is nowhere called a carpenter in the Gospels.

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Τεκτονικὰ ἔργα. Duo codices mss. habent ad marginem τεκτονικὰ ὄργανα, et sic R. Stephanus ad calcem.

"Carpenter's works." The two manuscripts have in the margin τεκτονικὰ ὄργανα ("carpenter's tools"), and so R. Estienne at the end of his edition.

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Καὶ ἀεργῆ βίον. Vel legendum ἐνεργῆ βίον ut habent editiones Graeco-Latinae ex conjectura Sylburgii, vel huic nomini ἀεργῆ non privandi, sed augendi vis tribuenda.

"And an idle life." Either we should read ἐνεργῆ βίον ("an active life"), as the Greek-Latin editions have from Sylburg's conjecture, or the prefix of the word ἀεργῆ must be given an intensive force, not a privative one.

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Ὡς ἀπὸ προσώπου αὐτοῦ David tanquam ex Christi persona protulit, id quod Pater Christo dicturus erat; quia scilicet ipse Christus dicit in psalmo: « Dominus dixit ad me. »

"As from his person." David uttered, as though in the person of Christ, what the Father was to say to Christ; namely because Christ himself says in the psalm: "The Lord said to me."

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Ἐγὼ σήμερον γεγέννηκά σε. Ita Clemens Alex. Paed., lib. I, c. 6; Methodius, Conviv. virg., p. 112; Lactantius, IV, 15; Augustinus, Enchirid. ad Laurent., c. 49. Vide eumdem De consensu Evangel., lib. II, c. 14. Sic etiam cod. ms. Cantabrig. et Evangelium Ebionaeorum apud Epiphanium haeres. 30, n. 13. THIRLBIUS.

"Today I have begotten you." So Clement of Alexandria, Paedagogus Book 1, ch. 6; Methodius, Banquet of the Virgins, p. 112; Lactantius 4.15; Augustine, Enchiridion to Laurentius, ch. 49. See the same author, On the Agreement of the Evangelists, Book 2, ch. 14. So too the Cambridge manuscript, and the Gospel of the Ebionites in Epiphanius, Heresy 30, n. 13. THIRLBY.

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(57) ‹anchor: γένεσιν αὐτοῦ λέγων› · call in col 687

Τότε γένεσιν αὐτοῦ λέγων. Illud λέγων refertur ad eum qui dicit ἐγὼ γεγέννηκά σε. Vid. supra, n. 40. Huic Justini sententiae simillimam profert Thirlbius ex Methodii loco modo citato: « Τὸ δὲ, Ἐγὼ σήμερον γεγέννηκά σε, ὅτι προόντα ἤδη πρὸ τῶν αἰώνων ἐν τοῖς οὐρανοῖς ἐβουλήθην καὶ τῷ κόσμῳ γεννῆσαι, ὃ δή ἐστι, πρόσθεν ἀγνοούμενον γνωρίσαι. » Superfluere videntur eadem Patris verba, quae mox repetuntur.

"Then, speaking of his birth." The word λέγων ("speaking") refers to the one who says "I have begotten you." See above, n. 40. Thirlby brings forward, from the passage of Methodius just cited, a sentence very like this of Justin's: "And 'Today I have begotten you' means: him who already existed before the ages in the heavens I willed to beget for the world too, that is, to make known him who was formerly unknown." The same words of the Father, which are repeated just after, seem to be superfluous.

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(58) ‹anchor: εἰς αὐτὸν εἴρηνται› · call in col 687

Εἴρηνται. R. Stephanus εὕρηνται. Manifestus error sublatus in aliis editionibus.

"Have been spoken." R. Estienne has εὕρηνται. The obvious error has been removed in the other editions.

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(59) ‹anchor: καὶ πρὸς τοῦτο› · call in col 687

Ἐκδότως ἔχειν, καὶ πρὸς τοῦτο. Qui Justinum exagitarunt, quasi hoc loco Tryphonem totius gentis nomine confitentem inducat, Scripturas, de quibus hactenus disputatum fuerat, de Christo dictas esse; hi videntur aliud agentes hunc locum legisse. Tria enim in verbis Tryphonis facile est animadvertere; declarat Christum a tota gente exspectari: deinde suo et sociorum praesentium nomine fatetur Scripturas, quas Justinus explicuerat, Christo congruere, quamvis Jesum esse hunc Christum nondum assentiatur. Denique suis ipse verbis fatetur se iis, quae de Jesu filio Navae dicta fuerant, commoveri, ut ad id quoque assentiendum inclinet, nempe Jesu Nazareni figuram fuisse filium Navae.