Justin argues that if prophets had continued among the Jews after John the Baptist, one might reasonably doubt his claims; however, since John preached repentance and ceased prophesying when Jesus arrived, baptized, and began His ministry, declaring the nearness of the kingdom of heaven, His suffering, crucifixion, resurrection, and return, there is no room for doubt; Jesus foretold the appearance of false prophets and priests in His name, which has come to pass; the cessation of prophets in the Jewish lineage and the fulfillment of the promised new covenant demonstrate that Christ is the fulfillment of prophecy; Jacob’s prophecy regarding Judah symbolically refers to Christ’s two comings, His initial suffering, and the expectation of faith among the nations; the prophecy about the colt tied to a vine prefigures Christ's first coming and His teachings, which brought the nations under His yoke; Zechariah’s prophecy about striking the shepherd and scattering the sheep foretold Christ’s death and the temporary dispersion of His disciples; the actions of Christ, such as His entry into Jerusalem on a donkey, fulfilled prophecy and proved His identity; the imagery of washing garments in wine and blood symbolized Christ cleansing believers with His blood, which is divine in origin, not human; thus, prophecy confirms that Christ was not merely a man but of divine nature.
[79] And Trypho, becoming irritated but feeling respect for the scriptures, as was evident from his expression, said to me: "The things of God are holy, but your interpretations are invented, as is evident from what you have explained, and moreover they are blasphemous; for you say that angels, who have become wicked and fallen away from God, are involved."
Καὶ ὁ Τρύφων, ὑπαγανακτῶν μέν, αἰδούμενος δὲ τὰς γραφάς, ὡς ἐδηλοῦτο ἀπὸ τοῦ προσώπου αὐτοῦ, εἶπε πρός με· Τὰ μὲν τοῦ θεοῦ ἅγιά ἐστιν, αἱ δὲ ὑμέτεραι ἐξηγήσεις τετεχνασμέναι εἰσίν, ὡς φαίνεται καὶ ἐκ τῶν ἐξηγημένων ὑπὸ σοῦ, μᾶλλον δὲ καὶ βλάσφημοι· ἀγγέλους γὰρ πονηρευσαμένους καὶ ἀποστάντας τοῦ θεοῦ λέγεις.
Justin responds by acknowledging Trypho's approach; he praises Trypho for his reverence, wishing that Trypho would maintain this attitude, especially regarding the angels whom he serves, as described by Daniel. Justin then provides a prophecy from Isaiah to clarify that the "evil angels" are said to dwell and act in places like Tanis in Egypt. He references Isaiah's warning about the children of apostates who refuse God's guidance and seek help from Egypt, which would result in shame and reproach for them. Justin continues by quoting from Zechariah and Job, referring to the Devil's opposition to the righteous and God's work. He recalls Moses' account of the serpent leading Eve astray, and the magicians of Egypt aligning themselves with dark forces. Finally, Justin quotes David, affirming that the gods of the nations are demons, emphasizing the ongoing spiritual struggle.
Justin argues that Scripture demonstrates one of the three men who appeared to Abraham is both God and Lord, distinct from the Creator; the Lord promised Sarah a son, and after the conversation, He stayed with Abraham while the other two angels went to Sodom; the Lord revealed His intention to judge Sodom, engaging Abraham in a dialogue about sparing the righteous, while the angels went ahead; the narrative identifies the Lord as raining sulfur and fire on Sodom and Gomorrah from the Lord in heaven, confirming the presence of two distinct entities called Lord; Justin emphasizes that the Lord who appeared to Abraham and judged Sodom served under the Creator, showing that Scripture acknowledges another divine figure alongside the Creator, as seen in His interactions with Abraham and His role in the destruction of Sodom.[56 - 57] And Trypho replied, "We will remember this explanation of yours, provided you strengthen this point with further arguments. For now, return to your discourse and show us from prophetic scripture that another God, apart from the Creator of all, is acknowledged, while refraining from citing the sun and moon, which are said to have been given by God to the nations as objects of worship. Prophets often declare that 'your God is the God of gods and Lord of lords,' adding descriptions like 'great, powerful, and awe-inspiring.' But this does not suggest the existence of other gods; rather, it teaches us that the one true God, the Creator of all, is the only Lord, surpassing those falsely considered gods. The Holy Spirit, through David, confirms this by saying, 'The gods of the nations are idols of demons, not gods,' and pronouncing a curse on those who make and worship them."
I replied, "Trypho, I did not intend to present arguments condemning idol worshippers, as I know they are already condemned, but rather arguments that no one can refute. These points may seem strange to you, though they are read daily in your scriptures. This should help you realize that due to your own wickedness, God has hidden from you the ability to understand the wisdom in His words, except for a remnant, as Isaiah said, which God left by His mercy to preserve your people from being entirely destroyed like Sodom and Gomorrah. Pay close attention to what I will remind you of from the Holy Scriptures, which need only to be heard, not explained."
"Moses, the blessed and faithful servant of God, reported that the God who appeared to Abraham by the oak of Mamre, along with two angels sent to judge Sodom, was not the Creator who remains unseen and unapproachable. This Creator, whom we understand as the Maker and Father of all, was not the one who appeared." Moses states: "The Lord appeared to him by the oak of Mamre as he sat by the door of his tent at noon. Looking up, he saw three men standing near him. Seeing them, he ran to meet them from the door of his tent and bowed to the ground." The passage continues until: "Abraham rose early in the morning and looked toward Sodom and Gomorrah and the whole region and saw smoke rising from the land like the smoke of a furnace."
When I paused, I asked if they had understood. They replied that they understood but could not prove from these words that another God or Lord exists apart from the Creator.
I continued, "I will attempt to convince you from the scriptures that there is another who is called God and Lord, under the Creator of all, and who is also called an angel because He conveys the will of the Creator to humanity. Regarding the three men seen by Abraham, one of them was the Lord and the angel who announced that Sarah would bear a son. The prophetic Spirit makes this clear."
Trypho affirmed this understanding, but when I sought further proof from the scriptures to show that one of the three was not only an angel but also God, he replied that they had not been taught to consider this and were unprepared for such arguments.
I then reiterated that from Moses and David, it is evident that another is named Lord by the Holy Spirit, distinct from the Creator. David says: "The Lord said to my Lord, 'Sit at my right hand until I make your enemies your footstool.'" He also writes: "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom."
Trypho agreed that my arguments depended entirely on scripture and acknowledged that my aim was not to prove another God greater than the Creator but to interpret the texts correctly.
Καὶ ὁ Τρύφων ἀπεκρίνατο· Μεμνησόμεθα καὶ ταύτης τῆς ἐξηγήσεώς σου, ἐὰν καὶ δι' ἄλλων κρατύνῃς καὶ τοῦτο τὸ ἀπόρημα. τὰ νῦν δὲ ἤδη ἀναλαβὼν τὸν λόγον ἀπόδειξον ἡμῖν ὅτι ἕτερος θεὸς παρὰ τὸν ποιητὴν τῶν ὅλων ὑπὸ τοῦ προφητικοῦ πνεύματος ὡμολόγηται εἶναι, φυλαξάμενος λέγειν τὸν ἥλιον καὶ τὴν σελήνην, ἃ γέγραπται τοῖς ἔθνεσι συγκεχωρηκέναι τὸν θεὸν ὡς θεοὺς προσκυνεῖν· καὶ τούτῳ τῷ λόγῳ ὡς παραχρώμενοι προφῆται πολλάκις λέγουσιν ὅτι Ὁ θεός σου θεὸς τῶν θεῶν ἐστι καὶ κύριος τῶν κυρίων, προστιθέντες ὁ μέγας καὶ ἰσχυρὸς καὶ φοβερὸς πολλάκις. 2 οὐ γὰρ ὡς ὄντων θεῶν ταῦτα λέγεται, ἀλλ' ὡς τοῦ λόγου διδάσκοντος ἡμᾶς ὅτι τῶν νομιζομένων θεῶν καὶ κυρίων ὁ τῷ ὄντι θεός, ὁ τὰ πάντα ποιήσας, κύριος μόνος ἐστίν. ἵνα γὰρ καὶ τοῦτο ἐλέγξῃ τὸ ἅγιον πνεῦμα, διὰ τοῦ ἁγίου Δαυεὶδ εἶπεν· Οἱ θεοὶ τῶν ἐθνῶν, νομιζόμενοι θεοί, εἴδωλα δαιμονίων εἰσίν, ἀλλ' οὐ θεοί. καὶ ἐπάγει κατάραν τοῖς ποιοῦσιν αὐτὰ καὶ προσκυνοῦσι. 3. Κἀγώ· Οὐ ταύτας μὲν τὰς ἀποδείξεις ἔμελλον φέρειν, εἶπον, ὦ Τρύφων, δι' ὧν καταδικάζεσθαι τοὺς ταῦτα καὶ τὰ τοιαῦτα προσκυνοῦντας ἐπίσταμαι, ἀλλὰ τοιαύτας πρὸς ἃς ἀντειπεῖν μὲν οὐδεὶς δυνήσεται. ξέναι δέ σοι δόξουσιν εἶναι, καίπερ καθ' ἡμέραν ἀναγινωσκόμεναι ὑφ' ὑμῶν, ὡς καὶ ἐκ τούτου συνεῖναι ὑμᾶς ὅτι διὰ τὴν ὑμετέραν κακίαν ἀπέκρυψεν ὁ θεὸς ἀφ' ὑμῶν τὸ δύνασθαι νοεῖν τὴν σοφίαν τὴν ἐν τοῖς λόγοις αὐτοῦ, πλήν τινων, οἷς κατὰ χάριν τῆς πολυσπλαγχνίας αὐτοῦ, ὡς ἔφη Ἠσαίας, ἐγκατέλιπε σπέρμα εἰς σωτηρίαν, ἵνα μὴ ὡς Σοδομιτῶν καὶ Γομορραίων τέλεον καὶ τὸ ὑμέτερον γένος ἀπόληται. προσέχετε τοιγαροῦν οἷσπερ μέλλω ἀναμιμνήσκειν ἀπὸ τῶν ἁγίων γραφῶν, οὐδὲ ἐξηγηθῆναι δεομένων ἀλλὰ μόνον ἀκουσθῆναι. 1. Μωυσῆς οὖν, ὁ μακάριος καὶ πιστὸς θεράπων θεοῦ, μηνύων ὅτι ὁ ὀφθεὶς τῷ Ἀβραὰμ πρὸς τῇ δρυῒ τῇ Μαμβρῆ θεὸς σὺν τοῖς ἅμα αὐτῷ ἐπὶ τὴν Σοδόμων κρίσιν πεμφθεῖσι δύο ἀγγέλοις ὑπὸ ἄλλου, τοῦ ἐν τοῖς ὑπερουρανίοις ἀεὶ μένοντος καὶ οὐδενὶ ὀφθέντος ἢ ὁμιλήσαντος δι' ἑαυτοῦ ποτε, ὃν ποιητὴν τῶν ὅλων καὶ πατέρα νοοῦμεν. 2 οὕτω γάρ φησιν· Ὤφθη δὲ αὐτῷ ὁ θεὸς πρὸς τῇ δρυῒ τῇ Μαμβρῆ, καθημένου αὐτοῦ ἐπὶ τῇ θύρᾳ τῆς σκηνῆς μεσημβρίας. ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς εἶδε, καὶ ἰδοὺ τρεῖς ἄνδρες εἱστήκεισαν ἐπάνω αὐτοῦ. καὶ ἰδὼν συνέδραμεν εἰς συνάντησιν αὐτοῖς ἀπὸ τῆς θύρας τῆς σκηνῆς αὐτοῦ, καὶ προσεκύνησεν ἐπὶ τὴν γῆν, καὶ εἶπε· καὶ τὰ λοιπὰ μέχρι τοῦ· Ὤρθρισε δὲ Ἀβραὰμ τὸ πρωῒ εἰς τὸν τόπον οὗ εἱστήκει ἔναντι κυρίου, καὶ ἐπέβλεψεν ἐπὶ πρόσωπον Σοδόμων καὶ Γομόρρας καὶ ἐπὶ πρόσωπον τῆς γῆς τῆς περιχώρου, καὶ εἶδε, καὶ ἰδοὺ ἀνέβαινε φλὸξ ἐκ τῆς γῆς ὡσεὶ ἀτμὶς καμίνου. καὶ παυσάμενος λοιπὸν τοῦ λέγειν, ἐπυθόμην αὐτῶν εἰ ἐνενοήκεισαν τὰ εἰρημένα. 3. Οἱ δὲ ἔφασαν νενοηκέναι μέν, μηδὲν δὲ ἔχειν εἰς ἀπόδειξιν τοὺς λελεγμένους λόγους ὅτι θεὸς ἢ κύριος ἄλλος τίς ἐστιν ἢ λέλεκται ἀπὸ τοῦ ἁγίου πνεύματος παρὰ τὸν ποιητὴν τῶν ὅλων. 4. Κἀγὼ πάλιν· Ἃ λέγω πειράσομαι ὑμᾶς πεῖσαι, νοήσαντας τὰς γραφάς, ὅτι ἐστὶ καὶ λέγεται θεὸς καὶ κύριος ἕτερος ὑπὸ τὸν ποιητὴν τῶν ὅλων, ὃς καὶ ἄγγελος καλεῖται, διὰ τὸ ἀγγέλλειν τοῖς ἀνθρώποις ὅσαπερ βούλεται αὐτοῖς ἀγγεῖλαι ὁ τῶν ὅλων ποιητής, ὑπὲρ ὃν ἄλλος θεὸς οὐκ ἔστι. καὶ ἀνιστορῶν πάλιν τὰ προλεχθέντα ἐπυθόμην τοῦ Τρύφωνος· Δοκεῖ σοι ὀφθῆναι ὑπὸ τὴν δρῦν τὴν Μαμβρῆ ὁ θεὸς τῷ Ἀβραάμ, ὡς ὁ λόγος λέγει; Κἀκεῖνος· Μάλιστα. 5. Καὶ εἷς, ἔφην, ἐκείνων ἦν τῶν τριῶν, οὓς ἄνδρας ἑωρᾶσθαι τῷ Ἀβραὰμ τὸ ἅγιον προφητικὸν πνεῦμα λέγει; Κἀκεῖνος· Οὔ· ἀλλὰ ὦπτο μὲν αὐτῷ ὁ θεὸς πρὸ τῆς τῶν τριῶν ὀπτασίας· εἶτα οἱ τρεῖς ἐκεῖνοι, οὓς ἄνδρας ὁ λόγος ὀνομάζει, ἄγγελοι ἦσαν, δύο μὲν αὐτῶν πεμφθέντες ἐπὶ τὴν Σοδόμων ἀπώλειαν, εἷς δὲ εὐαγγελιζόμενος τῇ Σάρρᾳ ὅτι τέκνον ἕξει, ἐφ' ᾧ ἐπέπεμπτο, καὶ ἀπαρτίσας ἀπήλλακτο. 6. Πῶς οὖν, εἶπον, ὁ εἷς τῶν τριῶν γενόμενος ἐν τῇ σκηνῇ, ὁ καὶ εἰπών· Εἰς ὥρας ἀνακάμψω πρός σε, καὶ τῇ Σάρρᾳ υἱὸς γενήσεται, φαίνεται ἐπανελθὼν γενομένου τῇ Σάρρᾳ υἱοῦ, καὶ θεὸν αὐτὸν ὄντα ὁ προφητικὸς λόγος κἀκεῖ σημαίνει; ἵνα δὲ φανερὸν ὑμῖν γένηται ὃ λέγω, ἀκούσατε τῶν ὑπὸ Μωυσέως διαρρήδην εἰρημένων. 7. ἔστι δὲ ταῦτα· Ἰδοῦσα δὲ Σάρρα τὸν υἱὸν Ἅγαρ, τῆς παιδίσκης τῆς Αἰγυπτίας, ὃς ἐγένετο τῷ Ἀβραάμ, παίζοντα μετὰ Ἰσαὰκ τοῦ υἱοῦ αὐτῆς, εἶπε τῷ Ἀβραάμ· Ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. σκληρὸν δὲ ἐφάνη τὸ ῥῆμα σφόδρα ἐναντίον Ἀβραὰμ περὶ τοῦ υἱοῦ αὐτοῦ. εἶπε δὲ ὁ θεὸς τῷ Ἀβραάμ· Μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης· πάντα ὅσα ἂν εἴπῃ σοι Σάρρα, ἄκουε τῆς φωνῆς αὐτῆς, ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα. 8 νενοήκατε οὖν ὅτι ὁ εἰπὼν τότε ὑπὸ τὴν δρῦν ἐπαναστρέψαι, ὡς προηπίστατο ἀναγκαῖον εἶναι τῷ Ἀβραὰμ συμβουλεῦσαι ἅπερ ἐβούλετο αὐτὸν Σάρρα, ἐπανελήλυθεν, ὡς γέγραπται, καὶ θεός ἐστιν, ὡς οἱ λόγοι σημαίνουσιν οὕτως εἰρημένοι· Εἶπε δὲ ὁ θεὸς τῷ Ἀβραάμ· Μὴ σκληρὸν ἔστω ἐναντίον σου περὶ τοῦ παιδίου καὶ περὶ τῆς παιδίσκης; ἐπυνθανόμην. 9. Καὶ ὁ Τρύφων ἔφη· Μάλιστα· οὐκ ἐκ τούτου δὲ ἀπέδειξας ὅτι ἄλλος ἐστὶν ὁ θεὸς παρὰ τοῦτον τὸν ὀφθέντα τῷ Ἀβραάμ, ὃς καὶ τοῖς ἄλλοις πατριάρχαις καὶ προφήταις ὦπτο, ἀλλ' ἡμᾶς ἀπέδειξας οὐκ ὀρθῶς νενοηκότας ὅτι οἱ τρεῖς, οἱ ἐν τῇ σκηνῇ παρὰ τῷ Ἀβραὰμ γενόμενοι, ὅλοι ἄγγελοι ἦσαν. 10. Καὶ πάλιν ἐγώ· Εἰ οὖν καὶ ἀπὸ τῶν γραφῶν μὴ εἶχον ἀποδεῖξαι ὑμῖν ὅτι εἷς τῶν τριῶν ἐκείνων καὶ ὁ θεός ἐστι καὶ ἄγγελος καλεῖται, ἐκ τοῦ ἀγγέλλειν, ὡς προέφην, οἷσπερ βούλεται τὰ παρ' αὐτοῦ ὁ τῶν ὅλων ποιητὴς θεός, τοῦτον τὸν ἐπὶ τῆς γῆς ἐν ἰδέᾳ ἀνδρὸς ὁμοίως τοῖς σὺν αὐτῷ παραγενομένοις δυσὶν ἀγγέλοις φαινόμενον τῷ Ἀβραάμ, τὸν καὶ πρὸ ποιήσεως κόσμου ὄντα θεόν, τοῦτον νοεῖν ὑμᾶς εὔλογον ἦν, ὅπερ τὸ πᾶν ἔθνος ὑμῶν νοεῖ. Καὶ πάνυ, ἔφη· οὕτως γὰρ καὶ μέχρι τοῦ δεῦρο εἴχομεν. 11. Κἀγὼ πάλιν εἶπον· Ἐπὶ τὰς γραφὰς ἐπανελθὼν πειράσομαι πεῖσαι ὑμᾶς ὅτι οὗτος ὅ τε τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ καὶ τῷ Μωυσεῖ ὦφθαι λεγόμενος καὶ γεγραμμένος θεὸς ἕτερός ἐστι τοῦ τὰ πάντα ποιήσαντος θεοῦ, ἀριθμῷ λέγω ἀλλὰ οὐ γνώμῃ· οὐδὲν γάρ φημι αὐτὸν πεπραχέναι ποτὲ ἢ ἅπερ αὐτὸς ὁ τὸν κόσμον ποιήσας, ὑπὲρ ὃν ἄλλος οὐκ ἔστι θεός, βεβούληται καὶ πρᾶξαι καὶ ὁμιλῆσαι. Καὶ ὁ Τρύφων· Ὅτι οὖν καὶ ἔστιν ἀπόδειξον ἤδη, ἵνα καὶ τούτῳ συνθώμεθα· οὐ γὰρ παρὰ γνώμην τοῦ ποιητοῦ τῶν ὅλων φάσκειν τι ἢ πεποιηκέναι αὐτὸν ἢ λελαληκέναι λέγειν σε ὑπολαμβάνομεν. Κἀγὼ εἶπον· Ἡ γραφὴ οὖν ἡ προλελεγμένη παρ' ἐμοῦ τοῦτο φανερὸν ὑμῖν ποιήσει. ἔστι δὲ ταῦτα· Ὁ ἥλιος ἐξῆλθεν ἐπὶ τὴν γῆν, καὶ Λὼτ εἰσῆλθεν εἰς Σηγώρ. καὶ ὁ κύριος ἔβρεξεν ἐπὶ Σόδομα θεῖον καὶ πῦρ παρὰ κυρίου ἐκ τοῦ οὐρανοῦ, καὶ κατέστρεψε τὰς πόλεις ταύτας καὶ πᾶσαν τὴν περίοικον. Καὶ ὁ τέταρτος τῶν σὺν Τρύφωνι παραμεινάντων ἔφη· Ὃν οὖν ὁ λόγος διὰ Μωυσέως τῶν δύο ἀγγέλων κατελθόντων εἰς Σόδομα καὶ κύριον ἕνα ὠνόμασε, παρὰ τοῦτον καὶ τὸν θεὸν αὐτὸν τὸν ὀφθέντα τῷ Ἀβραὰμ λέγειν ἀνάγκη. Οὐ διὰ τοῦτο, ἔφην, μόνον, ὅπερ ἦν, ἐκ παντὸς τρόπου ὁμολογεῖν ἔδει ὅτι καὶ παρὰ τὸν νοούμενον ποιητὴν τῶν ὅλων ἄλλος τις κυριολογεῖται ὑπὸ τοῦ ἁγίου πνεύματος· οὐ μόνον δὲ διὰ Μωυσέως, ἀλλὰ καὶ διὰ Δαυείδ. καὶ γὰρ καὶ δι' ἐκείνου εἴρηται· Λέγει ὁ κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, ὡς προείρηκα. καὶ πάλιν ἐν ἄλλοις λόγοις· Ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. 15 εἰ οὖν καὶ ἄλλον τινὰ θεολογεῖν καὶ κυριολογεῖν τὸ πνεῦμα τὸ ἅγιόν φατε ὑμεῖς παρὰ τὸν πατέρα τῶν ὅλων καὶ τὸν Χριστὸν αὐτοῦ, ἀποκρίνασθέ μοι, ἐμοῦ ἀποδεῖξαι ὑμῖν ὑπισχνουμένου ἀπ' αὐτῶν τῶν γραφῶν ὅτι οὐχ εἷς τῶν δύο ἀγγέλων τῶν κατελθόντων εἰς Σόδομά ἐστιν ὃν ἔφη ἡ γραφὴ κύριον, ἀλλ' ἐκεῖνον τὸν σὺν αὐτοῖς καὶ θεὸν λεγόμενον ὀφθέντα τῷ Ἀβραάμ. Καὶ ὁ Τρύφων· Ἀποδείκνυε· καὶ γάρ, ὡς ὁρᾷς, ἥ τε ἡμέρα προκόπτει, καὶ ἡμεῖς πρὸς τὰς οὕτως ἐπικινδύνους ἀποκρίσεις οὐκ ἐσμὲν ἕτοιμοι, ἐπειδὴ οὐδενὸς οὐδέποτε ταῦτα ἐρευνῶντος ἢ ζητοῦντος ἢ ἀποδεικνύντος ἀκηκόαμεν. καὶ σοῦ λέγοντος οὐκ ἠνειχόμεθα, εἰ μὴ πάντα ἐπὶ τὰς γραφὰς ἀνῆγες· ἐξ αὐτῶν γὰρ τὰς ἀποδείξεις ποιεῖσθαι σπουδάζεις, καὶ μηδένα ὑπὲρ τὸν ποιητὴν τῶν ὅλων εἶναι θεὸν ἀποφαίνῃ.
Justin asserts that Moses refers to the one who appeared to the patriarchs as God, Angel, and Lord, indicating his service to the Father of all; he recounts Jacob's vision of the speckled animals, where the Angel of God, identifying himself as the God of Bethel, instructs Jacob to return to his land and promises to be with him; he describes Jacob wrestling with an angel, who blesses him, changes his name to Israel, and is recognized by Jacob as God; Justin notes Jacob's arrival at Bethel, where he builds an altar and again encounters God, who reaffirms the name change to Israel; he emphasizes the unity of the figure who appeared to Abraham, Isaac, and Jacob, appearing in fire to Moses as the same God; he concludes that the Angel in the burning bush, whom Moses calls an angel, is identified as the God of Abraham, Isaac, and Jacob, revealing himself to Moses.[57 - 58] Trypho, after my silence, said, "It is clear that the Scriptures compel us to acknowledge this, but it is worth questioning the statement that the one who appeared to Abraham ate the food prepared and presented by him. Even you would agree with this."
I responded, "Indeed, it is written that they ate. If we hear that all three ate and not just the two angels who are truly heavenly beings, it becomes evident that they were sustained, even if not with the same kind of food humans consume. Concerning the manna that your ancestors ate in the desert, Scripture says they ate 'the bread of angels.' Thus, if the text says they ate, it could mean so in the same way we might say fire 'consumes everything,' without necessarily implying literal chewing and swallowing. Consequently, there is no reason for us to doubt this if we have even a basic understanding of figurative language."
Trypho replied, "It is possible to interpret the manner of eating in this way, regarding the consumption of the food prepared by Abraham as recorded. So, proceed now to explain how the God who appeared to Abraham, being a servant of the Creator of all things, was born of a virgin and became a man, sharing the same nature as all, as you previously claimed."
I replied, "Allow me first, Trypho, to present additional proofs for this matter so that you may be fully convinced on this point as well. Afterward, I will give you the explanation you seek."
Trypho said, "Proceed as you see fit, for I greatly desire to hear what you will demonstrate."
Καὶ ὁ Τρύφων σιγήσαντός μου εἶπεν· Ὅτι μὲν ἡ γραφὴ τοῦτο ἀναγκάζει ὁμολογεῖν ἡμᾶς, φαίνεται, ὅτι δὲ ἀπορῆσαι ἄξιόν ἐστι περὶ τοῦ λεγομένου, ὅτι ἔφαγε τὰ ὑπὸ τοῦ Ἀβραὰμ κατασκευασθέντα καὶ παρατεθέντα, καὶ σὺ ἂν ὁμολογήσειας. 2. Κἀγὼ ἀπεκρινάμην· Ὅτι μὲν βεβρώκασι, γέγραπται· εἰ δὲ τοὺς τρεῖς ἀκούσαιμεν λελέχθαι βεβρωκέναι, καὶ μὴ τοὺς δύο μόνους, οἵτινες ἄγγελοι τῷ ὄντι ἦσαν καὶ ἐν τοῖς οὐρανοῖς, δῆλόν ἐστιν ἡμῖν, τρεφόμενοι, κἂν μὴ ὁμοίαν τροφὴν ᾗπερ οἱ ἄνθρωποι χρώμεθα τρέφονται (περὶ γὰρ τῆς τροφῆς τοῦ μάννα, ἣν ἐτράφησαν οἱ πατέρες ὑμῶν ἐν τῇ ἐρήμῳ, ἡ γραφὴ οὕτω λέγει, ὅτι ἄρτον ἀγγέλων ἔφαγον), εἴποιμ' ἂν ὅτι ὁ λόγος, ὁ λέγων βεβρωκέναι, οὕτως ἂν λέγοι ὡς ἂν καὶ αὐτοὶ εἴποιμεν ἐπὶ πυρὸς ὅτι πάντα κατέφαγεν, ἀλλὰ μὴ πάντως τοῦτο ἐξακούειν ὅτι ὀδοῦσι καὶ γνάθοις μασώμενοι βεβρώκασιν. ὥστε οὐδὲ ἐνταῦθα ἀπορήσαιμεν ἂν περὶ οὐδενός, εἰ τροπολογίας ἔμπειροι κἂν μικρὸν ὑπάρχωμεν. 3. Καὶ ὁ Τρύφων· Δυνατὸν καὶ ταῦτα οὕτω θεραπευθῆναι περὶ τρόπου βρώσεως, παρ' ὃν ἀναλώσαντας τὰ παρασκευαςθέντα ὑπὸ τοῦ Ἀβραὰμ βεβρωκέναι γεγραμμένον ἐστίν. ὥστε ἔρχου ἤδη ἀποδώσων ἡμῖν τὸν λόγον, πῶς οὗτος ὁ τῷ Ἀβραὰμ ὀφθεὶς θεός, καὶ ὑπηρέτης ὢν τοῦ ποιητοῦ τῶν ὅλων θεοῦ, διὰ τῆς παρθένου γεννηθείς, ἄνθρωπος ὁμοιοπαθὴς πᾶσιν, ὡς προέφης, γέγονεν. 4. Κἀγώ· Συγχώρει, ὦ Τρύφων, πρότερον, εἶπον, καὶ ἄλλας τινὰς ἀποδείξεις τῷ κεφαλαίῳ τούτῳ συναγαγεῖν διὰ πολλῶν, ἵνα καὶ ὑμεῖς πεπεισμένοι καὶ περὶ τούτου ἦτε, καὶ μετὰ τοῦτο ὃν ἀπαιτεῖς λόγον ἀποδώσω. Κἀκεῖνος· Ὡς σοὶ δοκεῖ, ἔφη, πρᾶττε· καὶ ἐμοὶ γὰρ πάνυ ποθητὸν πρᾶγμα πράξεις.
Justin argues that the being who appeared to Moses in the burning bush was both an angel and God, as the Scripture describes the angel's appearance followed by the voice of the Lord identifying himself as God; similarly, the one who appeared to Jacob in a dream as an angel later declared himself to be God, and the one who brought judgment upon Sodom is described as Lord acting by the will of the Creator; thus, Justin identifies this being as the same Logos who serves the will of the transcendent God, appearing as Wisdom, Son, Angel, or Commander in various contexts; he further demonstrates through Scripture, such as Proverbs and the book of Joshua, that this Logos was begotten before creation, worked alongside the Creator, and manifested in human form, including as the commander who appeared to Joshua, instructing him and leading the people of Israel.[59] Trypho said: "From the previously mentioned words, we do not understand it to mean what you propose, but rather that the one who appeared in the flame of fire was an angel, while the one speaking with Moses was God, so that both angel and God were present together in that vision."
I responded: "Even if it happened as you suggest, friends, that both an angel and God were simultaneously present in the vision granted to Moses, as has already been demonstrated through the preceding words, it was not the Creator of all things who declared himself to Moses as the God of Abraham, Isaac, and Jacob; instead, it was the one previously shown to have appeared to Abraham and Jacob, serving the will of the Creator and similarly carrying out his will in the judgment of Sodom. Thus, even if, as you claim, there were two—the angel and God—no one, even with a modicum of reason, would dare to claim that the Creator of all and the Father left all things above the heavens to appear in a small portion of the earth."
Trypho replied: "Since it has already been demonstrated that the one who appeared to Abraham was named God and Lord by the Lord in the heavens and executed the judgments brought upon the land of Sodom, even now, if an angel was present with the God who appeared to Moses, we would not consider the one speaking from the bush to Moses to be the Creator of all, but rather the one shown to have been revealed to Abraham, Isaac, and Jacob—who is also called and understood to be the angel of the Creator of all, delivering to humanity what was commanded by the Father and Creator of all."
Καὶ ὁ Τρύφων· Οὐ τοῦτο νοοῦμεν ἀπὸ τῶν λόγων τῶν προλελεγμένων, ἔλεγεν, ἀλλ' ὅτι ἄγγελος μὲν ἦν ὁ ὀφθεὶς ἐν φλογὶ πυρός, θεὸς δὲ ὁ ὁμιλῶν τῷ Μωυσεῖ, ὥστε καὶ ἄγγελον καὶ θεόν, δύο ὁμοῦ ὄντας, ἐν τῇ τότε ὀπτασίᾳ γεγενῆσθαι. 2. Κἀγὼ πάλιν ἀπεκρινάμην· Εἰ καὶ τοῦτο γέγονε τότε, ὦ φίλοι, ὡς καὶ ἄγγελον καὶ θεὸν ὁμοῦ ἐν τῇ ὀπτασίᾳ τῇ τῷ Μωυσεῖ γενομένῃ ὑπάρξαι, ὡς καὶ ἀποδέδεικται ὑμῖν διὰ τῶν προγεγραμμένων λόγων, οὐχ ὁ ποιητὴς τῶν ὅλων ἔσται θεὸς ὁ τῷ Μωυσεῖ εἰπὼν αὐτὸν εἶναι θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ, ἀλλ' ὁ ἀποδειχθεὶς ὑμῖν ὦφθαι τῷ Ἀβραὰμ καὶ τῷ Ἰακώβ, τῇ τοῦ ποιητοῦ τῶν ὅλων θελήσει ὑπηρετῶν καὶ ἐν τῇ κρίσει τῶν Σοδόμων τῇ βουλῇ αὐτοῦ ὁμοίως ὑπηρετήσας· ὥστε, κἂν ὥς φατε ἔχῃ, ὅτι δύο ἦσαν, καὶ ἄγγελος καὶ θεός, οὐ τὸν ποιητὴν τῶν ὅλων καὶ πατέρα, καταλιπόντα τὰ ὑπὲρ οὐρανὸν ἅπαντα, ἐν ὀλίγῳ γῆς μορίῳ πεφάνθαι πᾶς ὁστισοῦν, κἂν μικρὸν νοῦν ἔχων, τολμήσει εἰπεῖν. 3. Καὶ ὁ Τρύφων· Ἐπειδὴ ἤδη προαποδέδεικται ὅτι ὁ ὀφθεὶς τῷ Ἀβραὰμ θεὸς καὶ κύριος ὠνομασμένος ὑπὸ κυρίου τοῦ ἐν οὐρανοῖς λαβὼν τὰ ἐπαχθέντα τῇ Σοδόμων γῇ ἐπήγαγε, καὶ νῦν, κἂν ἄγγελος ἦν σὺν τῷ φανέντι τῷ Μωυσεῖ θεῷ γεγενημένος, θεόν, τὸν ἀπὸ τῆς βάτου ὁμιλήσαντα τῷ Μωυσεῖ, οὐ τὸν ποιητὴν τῶν ὅλων θεὸν νοήσομεν γεγονέναι, ἀλλ' ἐκεῖνον τὸν καὶ τῷ Ἀβραὰμ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακὼβ ἀποδειχθέντα πεφανερῶσθαι, ὃς καὶ ἄγγελος τοῦ τῶν ὅλων ποιητοῦ θεοῦ καλεῖται καὶ νοεῖται εἶναι ἐκ τοῦ διαγγέλλειν τοῖς ἀνθρώποις τὰ παρὰ τοῦ πατρὸς καὶ ποιητοῦ τῶν ἁπάντων.
Justin responds by asserting that he has already demonstrated, through prophetic writings previously discussed, that the figure in question was not of human descent but was handed over to death by God for the sins of the people; Isaiah’s words, “Who shall declare his generation?” signify his divine origin, as does Moses’ allegorical reference to blood symbolized by grape blood, indicating birth not from human seed but by God’s will; David’s proclamation, “From the womb before the morning star I have begotten you,” affirms his divine and human origin; further confirmation comes from Psalms describing him as an eternal priest in the order of Melchizedek, anointed by God, and worshipped as God and Christ; the Church, united in faith, is addressed as a royal bride, exhorted to forget old traditions and embrace the King, its Lord, reflecting the Christian identity and call to worship, which Justin expounds as fulfillment of the Scriptures pointing to Christ.[63] Trypho said, "You have strongly and thoroughly demonstrated this, my friend. Now, therefore, also prove that he endured being born as a man through a virgin according to the will of his Father, and that he was crucified and died; and it is clear that after these things, he rose and ascended into heaven—prove this as well."
Καὶ ὁ Τρύφων· Ἰσχυρῶς καὶ διὰ πολλῶν δείκνυταί σοι τοῦτο, φίλε, ἔφη. λοιπὸν οὖν καὶ ὅτι οὗτος διὰ τῆς παρθένου ἄνθρωπος γεννηθῆναι κατὰ τὴν τοῦ πατρὸς αὐτοῦ βούλησιν ὑπέμεινεν ἀπόδειξον καὶ σταυρωθῆναι καὶ ἀποθανεῖν· δῆλον δὲ καὶ ὅτι μετὰ ταῦτα ἀναστὰς ἀνελήλυθεν εἰς τὸν οὐρανόν, ἀπόδειξον.
Justin responds to Trypho by emphasizing that he continues the dialogue not out of contentiousness but due to fear of God's judgment; he asserts that salvation is possible for those from Trypho's people through God's grace, even if many act wickedly; Justin reiterates that salvation for Jews comes through Christ, as evident in scriptures he previously cited; he recalls prophetic declarations from David, such as the Lord reigning over all peoples and being worshipped as holy and righteous, which apply to Christ; he dismisses the interpretation that certain Psalms were spoken about Solomon, arguing instead they refer to one who existed before the sun and through whom salvation is offered; Justin urges recognition that this divine figure descended from heaven, became human, and will return, as testified in other Davidic writings; he highlights Psalm passages depicting God's glory proclaimed across the heavens, His dwelling in the sun, and His cosmic rule, signifying Christ's divine origin, earthly mission, and ultimate return.[64] Trypho said: "Let it be for you, those from the nations, that the one known as Lord, Christ, and God, as the scriptures signify, who also caused all of you to be called Christians from his name; but as for us, being worshippers of God, who even created this one, we have no need of acknowledging him or worshiping him."
Καὶ ὁ Τρύφων· Ἔστω ὑμῶν, τῶν ἐξ ἐθνῶν, κύριος καὶ Χριστὸς καὶ θεὸς γνωριζόμενος, ὡς αἱ γραφαὶ σημαίνουσιν, οἵτινες καὶ ἀπὸ τοῦ ὀνόματος αὐτοῦ Χριστιανοὶ καλεῖσθαι πάντες ἐσχήκατε· ἡμεῖς δέ, τοῦ θεοῦ τοῦ καὶ αὐτὸν τοῦτον ποιήσαντος λατρευταὶ ὄντες, οὐ δεόμεθα τῆς ὁμολογίας αὐτοῦ οὐδὲ τῆς προσκυνήσεως.
Justin responds to Trypho by rejecting the idea that the Scriptures contradict each other, emphasizing that any perceived conflict arises from misunderstanding; he insists that God’s glory is given exclusively to His Christ, as supported by Isaiah’s prophecies. He recounts the Scripture describing God’s role as Creator, who gives life to humanity, appoints Christ as a covenant to the nations and light to the Gentiles, and declares that His glory will not be shared with idols. Justin elaborates on this theme with examples, quoting texts that celebrate God’s power, His acts of salvation, and His promise to elevate Christ, who will bring light and justice to all peoples. Justin concludes by reaffirming that these passages signify Christ alone receives God’s glory, directly countering Trypho’s earlier assertions.[65] And Trypho said: "Overwhelmed by so many scriptures, I do not know what to say about the passage that Isaiah spoke, in which God declares that He will not give His glory to another, saying: 'I am the Lord God; this is my name; my glory I will not give to another, nor my praise to idols.'"
Καὶ ὁ Τρύφων ἔφη· Ὑπὸ τῶν τοσούτων γραφῶν δυσωπούμενος οὐκ οἶδα τί φῶ περὶ τῆς γραφῆς ἣν ἔφη Ἠσαίας, καθ' ἣν ὁ θεὸς οὐδενὶ ἑτέρῳ δοῦναι τὴν δόξαν αὐτοῦ λέγει, οὕτως εἰπών· Ἐγὼ κύριος ὁ θεός, τοῦτό μου ὄνομα, τὴν δόξαν μου ἑτέρῳ οὐ μὴ δώσω οὐδὲ τὰς ἀρετάς μου.
Justin argues that if Trypho had spoken without malice, he could have been excused for not understanding the Scriptures, but by suggesting contradictions, Trypho has been misled; Justin firmly believes that the Scriptures do not contradict each other and will challenge any claim of contradiction. He highlights the prophecy of Isaiah about the virgin birth of Emmanuel, which Justin interprets as a fulfillment in Christ. The prophecy also mentions the child's future choice between good and evil and the judgment that will come even before the child understands. Justin asserts that the prophecy clearly points to the Messiah, Christ, through whom God reveals salvation for all.[ibid] And Trypho replied: "We understand this as well; therefore, proceed with the remaining part of your argument."
Καὶ ὁ Τρύφων ἀπεκρίνατο· Νενοήκαμεν καὶ τοῦτο· πέραινε τοιγαροῦν καὶ τὰ ἐπίλοιπα τοῦ λόγου.
Justin argues that if he can prove that the prophecy of Isaiah refers to Christ and not to Hezekiah as you claim, then those who claim the prophecy refers to Hezekiah are mistaken, as their interpretation is not true. He also criticizes those who follow the Septuagint’s translation of the scriptures, claiming that it distorts the meaning and contradicts the truth about Christ. Justin refutes these incorrect interpretations and emphasizes that the scriptures, when properly understood, clearly point to Christ as both God and man, who suffered and was crucified. He calls out those who fail to acknowledge this and insists that they cannot explain the scripture’s true meaning, particularly regarding the prophecy of the virgin birth. Justin affirms that he will prove this, showing that the prophecy is not about Hezekiah but about Christ, and he will demonstrate that the true meaning of the prophecy is clearly evident in the scriptures.[67 - 68] And Trypho responded: "The scripture does not say; behold, the virgin will conceive and bear a son, but behold, the young woman will conceive and bear a son, and the rest follows as you said. But the entire prophecy is spoken of Hezekiah, in whom it is shown that this prophecy was fulfilled. In the myths of the Greeks, it is said that Perseus was born of Danae, a virgin, when a golden form of Zeus, called by them, flowed over her; and you say the same things as they do, you should be ashamed, and it is better to call this Jesus as a man born from men. If you prove from the scriptures that He is Christ, because He lived in a way that was fitting and perfect, you must not speak of miracles; do not provoke the Greeks to mockery in the same way."
And I said in reply: "Trypho, I want to convince you and all men simply, that even if you mock or ridicule it, you will not move me from what I have set before you; but from what you think you can present in defense of your arguments or deeds, I will always prove my words with evidence from the scriptures. However, you are not acting correctly nor in good faith, and those things which you always agree with us on, you have made an effort to twist, saying that because of the hardheartedness of your people, Moses set forth certain laws that are difficult to keep."
And Trypho said: "For you admitted to us that He was circumcised and kept all the other laws commanded by Moses."
And I replied: "I admit and agree, but I did not confess Him to be justified by these things; I confessed that He underwent everything as part of God's plan, which was set by His Father, the Creator and Lord of all, and that He suffered, was crucified, and became man, enduring all that those from your people decreed for Him. Again, Trypho, do not argue against what I have said. Answer me: those righteous men and patriarchs before Moses, who did not keep the laws that the scriptures testify Moses gave, are they saved in the blessed inheritance or not?"
And Trypho said: "The scriptures force me to agree."
Similarly, I asked again: "Did God promise a new covenant, as prophesied at Mount Horeb, and did the scriptures foretell it?"
He replied that this was so. And I said again: "The old covenant was given to your forefathers with fear and trembling, so that they could not approach God; but He promised a new covenant, not like the old, and one that was given without fear or trembling, showing what is eternal and suitable for all generations."
"And to this," he said, "it is necessary to join those who are faithful, but not those who are contentious."
I replied: "I do not know how, he said, calling some people contentious, you have often appeared in this very work, responding in opposition to those with whom you have agreed."
And Trypho said: "For it is an incredible and nearly impossible thing that you attempt to prove, that God endured to be born and to become a man."
I said: "If I were trying to prove this with human teachings or efforts, you should not be moved by me; but since I speak of it from the scriptures, which I have quoted many times, I expect you to recognize them. You must become less hardened of heart and open your mind to the will and understanding of God. If you wish to remain in such a state, I will be undisturbed, for I will always hold the same position as I had before speaking with you, and I will leave you to your own views."
And Trypho said: "Look, my friend, it has been with great difficulty and labor that you have acquired these things; and so we, having been greatly challenged by all the arguments, must now understand what the scriptures are forcing us to accept."
I replied: "I do not think it is right for you to have fought every way to examine the points we are discussing, but now to turn around and contradict what you have agreed with me about, without having anything to say that counters it."
And Trypho said: "We will try to do this."
Again I said: "I wish to ask you again, as I have asked before, for through these questions I am eager to quickly bring this discussion to a conclusion."
And Trypho said: "Ask."
I said: "Do you not understand that the scriptures speak of no other being as Lord, God, and Savior, except the one who created all things and Christ, who through these scriptures has been shown to be truly human?"
And Trypho said: "How can we confess this, since we have been seeking someone other than the Father alone?"
I replied again: "It is necessary to ask you these things so that you may know. Do you not admit that no one other than God could have made such a promise?"
And Trypho said: "No, man."
I said again: "You must then agree with the things spoken, and the scriptures saying: 'Who will declare His generation?' You must understand that there is no human seed in His generation."
And Trypho said: "How then does the scripture say to David that God will take a son from his loins, establish his kingdom, and place him on the throne of His glory?"
I said: "Trypho, if the prophecy of Isaiah does not speak to the house of David — 'Behold, the virgin shall conceive' — but rather to another house of the twelve tribes, the matter may have caused confusion. But since the prophecy also speaks to the house of David, what was spoken of David by God through the prophet Isaiah is now explained. If you do not understand this, my friends, I say that many words, spoken in a veiled manner or in parables or mysteries or symbolic acts, have been interpreted by those who followed them as prophets."
And Trypho said: "Yes, indeed."
Καὶ ὁ Τρύφων ἀπεκρίνατο· Ἡ γραφὴ οὐκ ἔχει· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, ἀλλ' Ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ λήψεται καὶ τέξεται υἱόν, καὶ τὰ ἑξῆς λοιπὰ ὡς ἔφης. ἔστι δὲ ἡ πᾶσα προφητεία λελεγμένη εἰς Ἑζεκίαν, εἰς ὃν καὶ ἀποδείκνυται ἀποβάντα κατὰ τὴν προφητείαν ταύτην. 2 ἐν δὲ τοῖς τῶν λεγομένων Ἑλλήνων μύθοις λέλεκται ὅτι Περσεὺς ἐκ Δανάης, παρθένου οὔσης, ἐν χρυσοῦ μορφῇ ῥεύσαντος ἐπ' αὐτὴν τοῦ παρ' αὐτοῖς Διὸς καλουμένου, γεγέννηται· καὶ ὑμεῖς τὰ αὐτὰ ἐκείνοις λέγοντες, αἰδεῖσθαι ὀφείλετε, καὶ μᾶλλον ἄνθρωπον ἐξ ἀνθρώπων γενόμενον λέγειν τὸν Ἰησοῦν τοῦτον, καί, ἐὰν ἀποδείκνυτε ἀπὸ τῶν γραφῶν ὅτι αὐτός ἐστιν ὁ Χριστός, διὰ τὸ ἐννόμως καὶ τελέως πολιτεύεσθαι αὐτὸν κατηξιῶσθαι τοῦ ἐκλεγῆναι εἰς Χριστόν, ἀλλὰ μὴ τερατολογεῖν τολμᾶτε, ὅπως μήτε ὁμοίως τοῖς Ἕλλησι μωραίνειν ἐλέγχησθε. 3. Καὶ ἐγὼ πρὸς ταῦτα ἔφην· Ὦ Τρύφων, ἐκεῖνό σε πεπεῖσθαι βούλομαι καὶ πάντας ἁπλῶς ἀνθρώπους, ὅτι κἂν γελοιάζοντες ἢ ἐπιτωθάζοντες χείρονα λέγητε, οὐκ ἐκστήσετέ με τῶν προκειμένων, ἀλλ' ἐξ ὧν εἰς ἔλεγχον νομίζετε προβάλλειν λόγων τε ἢ πραγμάτων, ἐξ αὐτῶν τὰς ἀποδείξεις τῶν ὑπ' ἐμοῦ λεγομένων μετὰ μαρτυρίας τῶν γραφῶν ἀεὶ ποιήσομαι. 4 οὐκ ὀρθῶς μέντοι οὐδὲ φιλαλήθως ποιεῖς, κἀκεῖνα περὶ ὧν ἀεὶ συγκαταθέσεις ἡμῖν γεγένηνται, ὅτι διὰ τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν διὰ Μωυσέως τινὲς τῶν ἐντολῶν τεθειμέναι εἰσίν, ἀναλύειν πειρώμενος. ἔφης γὰρ διὰ τὸ ἐννόμως πολιτεύεσθαι ἐκλελέχθαι αὐτὸν καὶ Χριστὸν γεγενῆσθαι, εἰ ἄρα οὗτος ἀποδειχθείη ὤν. 5. Καὶ ὁ Τρύφων· Σὺ γὰρ ὡμολόγησας ἡμῖν, ἔφη, ὅτι καὶ περιετμήθη καὶ τὰ ἄλλα τὰ νόμιμα τὰ διὰ Μωυσέως διαταχθέντα ἐφύλαξε. 6. Κἀγὼ ἀπεκρινάμην· Ὡμολόγησά τε καὶ ὁμολογῶ· ἀλλ' οὐχ ὡς δικαιούμενον αὐτὸν διὰ τούτων ὡμολόγησα ὑπομεμενηκέναι πάντα, ἀλλὰ τὴν οἰκονομίαν ἀπαρτίζοντα, ἣν ἤθελεν ὁ πατὴρ αὐτοῦ καὶ τῶν ὅλων ποιητὴς καὶ κύριος καὶ θεός. καὶ γὰρ τὸ ἀποθανεῖν σταυρωθέντα ὁμολογῶ ὑπομεῖναι αὐτὸν καὶ τὸ ἄνθρωπον γενέσθαι καὶ τοσαῦτα παθεῖν ὅσα διέθεσαν αὐτὸν οἱ ἀπὸ τοῦ γένους ὑμῶν. 7 ἐπεὶ πάλιν, ὦ Τρύφων, μὴ συντίθεσαι οἷς φθάνεις συντεθειμένος, ἀπόκριναί μοι· οἱ πρὸ Μωυσέως γενόμενοι δίκαιοι καὶ πατριάρχαι, μηδὲν φυλάξαντες τῶν ὅσα ἀποδείκνυσιν ὁ λόγος ἀρχὴν διαταγῆς εἰληφέναι διὰ Μωυσέως, σώζονται ἐν τῇ τῶν μακαρίων κληρονομίᾳ ἢ οὔ; 8. Καὶ ὁ Τρύφων ἔφη· Αἱ γραφαὶ ἀναγκάζουσί με ὁμολογεῖν. Ὁμοίως δὲ ἀνερωτῶ σε πάλιν, ἔφην· Τὰς προσφορὰς καὶ τὰς θυσίας δι' ἔνδειαν ὁ θεὸς ἐνετείλατο ποιεῖν τοὺς πατέρας ὑμῶν, ἢ διὰ τὸ σκληροκάρδιον αὐτῶν καὶ εὐχερὲς πρὸς εἰδωλολατρείαν; Καὶ τοῦτο, ἔφη, αἱ γραφαὶ ὁμοίως ἀναγκάζουσιν ὁμολογεῖν ἡμᾶς. 9. Καὶ ὅτι, φημί, καινὴν διαθήκην διαθήσεσθαι ὁ θεὸς ἐπήγγελται παρὰ τὴν ἐν ὄρει Χωρήβ, ὁμοίως αἱ γραφαὶ προεῖπον; Καὶ τοῦτο ἀπεκρίνατο προειρῆσθαι. Κἀγὼ πάλιν· Ἡ δὲ παλαιὰ διαθήκη, ἔφην, μετὰ φόβου καὶ τρόμου διετάγη τοῖς πατράσιν ὑμῶν, ὡς μηδὲ δύνασθαι αὐτοὺς ἐπαΐειν τοῦ θεοῦ; Κἀκεῖνος ὡμολόγησε. 10. Τί οὖν; ἔφην. Ἑτέραν διαθήκην ἔσεσθαι ὁ θεὸς ὑπέσχετο, οὐχ ὡς ἐκείνη διετάγη, καὶ ἄνευ φόβου καὶ τρόμου καὶ ἀστραπῶν διαταγῆναι αὐτοῖς ἔφη, καὶ δεικνύουσαν τί μὲν ὡς αἰώνιον καὶ παντὶ γένει ἁρμόζον καὶ ἔνταλμα καὶ ἔργον ὁ θεὸς ἐπίσταται, τί δὲ πρὸς τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν ἁρμοσάμενος, ὡς καὶ διὰ τῶν προφητῶν βοᾷ, ἐνετέταλτο. 11. Καὶ τούτῳ συνθέσθαι, ἔφη, ἐκ παντὸς τοὺς φιλαλήθεις, ἀλλὰ μὴ φιλέριδας, ἀναγκαῖον. Κἀγώ· Οὐκ οἶδ' ὅπως, ἔφην, φιλερίστους τινὰς ἀποκαλῶν, αὐτὸς πολλάκις ἐν τούτῳ ἐφάνης τῷ ἔργῳ ὤν, ἀντειπὼν πολλάκις οἷς συνετέθης. Καὶ ὁ Τρύφων· Ἄπιστον γὰρ καὶ ἀδύνατον σχεδὸν πρᾶγμα ἐπιχειρεῖς ἀποδεικνύναι, ὅτι θεὸς ὑπέμεινε γεννηθῆναι καὶ ἄνθρωπος γενέσθαι. Εἰ τοῦτο, ἔφην, ἐπ' ἀνθρωπείοις διδάγμασιν ἢ ἐπιχειρήμασιν ἐπεβαλόμην ἀποδεικνύναι, ἀνασχέσθαι μου οὐκ ἂν ἔδει ὑμᾶς· εἰ δὲ γραφὰς καὶ εἰς τοῦτο εἰρημένας τοσαύτας, πλειστάκις αὐτὰς λέγων, ἀξιῶ ὑμᾶς ἐπιγνῶναι αὐτάς, σκληροκάρδιοι πρὸς τὸ γνῶναι νοῦν καὶ θέλημα τοῦ θεοῦ γίνεσθε. εἰ δὲ βούλεσθε τοιοῦτοι ἀεὶ μένειν, ἐγὼ μὲν οὐδὲν ἂν βλαβείην· τὰ δὲ αὐτὰ ἀεὶ ἔχων, ἃ καὶ πρὸ τοῦ συμβαλεῖν ὑμῖν εἶχον, ἀπαλλάξομαι ὑμῶν. 2. Καὶ ὁ Τρύφων· Ὅρα, ὦ φίλε, ἔφη, ὅτι μετὰ πολλοῦ κόπου καὶ καμάτου γέγονέ σοι τὸ κτήσασθαι αὐτά· καὶ ἡμᾶς οὖν, βασανίσαντας πάντα τὰ ἐπιτρέχοντα, συνθέσθαι δεῖ οἷς ἀναγκάζουσιν ἡμᾶς αἱ γραφαί. Κἀγὼ πρὸς ταῦτα· Οὐκ ἀξιῶ, εἶπον, ὑμᾶς μὴ παντὶ τρόπῳ ἀγωνιζομένους τὴν ἐξέτασιν τῶν ζητουμένων ποιεῖσθαι, ἀλλ' ἐκείνοις μὴ πάλιν ἀντιλέγειν, μηδὲν ἔχοντας λέγειν, οἷς ἔφητε συνθέσθαι. 3. Καὶ ὁ Τρύφων ἔφη· Τοῦτο πειρασόμεθα πράξειν. Πάλιν ἐγὼ ἔφην· Πρὸς τοῖς ἀνηρωτημένοις καὶ νῦν ὑπ' ἐμοῦ πάλιν ἀνερωτήσασθαι ὑμᾶς βούλομαι· διὰ γὰρ τῶν ἀνερωτήσεων τούτων καὶ περαιωθῆναι σὺν τάχει τὸν λόγον ἀγωνιοῦμαι. Καὶ ὁ Τρύφων ἔφη· Ἀνερώτα. Κἀγὼ εἶπον· Μήτι ἄλλον τινὰ προσκυνητὸν καὶ κύριον καὶ θεὸν λεγόμενον ἐν ταῖς γραφαῖς νοεῖτε εἶναι πλὴν τοῦ τοῦτο ποιήσαντος τὸ πᾶν καὶ τοῦ Χριστοῦ, ὃς διὰ τῶν τοσούτων γραφῶν ἀπεδείχθη ὑμῖν ἄνθρωπος γενόμενος; 4. Καὶ ὁ Τρύφων· Πῶς τοῦτο δυνάμεθα εἶναι ὁμολογῆσαι, ὁπότε, εἰ καὶ ἄλλος τίς ἐστι πλὴν τοῦ πατρὸς μόνου, τὴν τοσαύτην ζήτησιν ἐποιησάμεθα; Κἀγὼ πάλιν· Ἀναγκαῖόν ἐστι καὶ ταῦτα ὑμᾶς ἐρωτῆσαι, ὅπως γνῶ· μήτι ἄλλο φρονεῖτε παρὰ θεῷ; ὁμολογήσατε. Κἀκεῖνος· Οὔ, ἄνθρωπε, ἔφη. Κἀγὼ πάλιν· Ὑμῶν οὖν ταῦτα ἀληθῶς συντιθεμένων καὶ τοῦ λόγου λέγοντος· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; οὐκ ἤδη καὶ νοεῖν ὀφείλετε ὅτι οὐκ ἔστι γένους ἀνθρώπου σπέρμα; 5. Καὶ ὁ Τρύφων· Πῶς οὖν ὁ λόγος λέγει τῷ Δαυεὶδ ὅτι ἀπὸ τῆς ὀσφύος αὐτοῦ λήψεται ἑαυτῷ υἱὸν ὁ θεὸς καὶ κατορθώσει αὐτῷ τὴν βασιλείαν καὶ καθίσει αὐτὸν ἐπὶ θρόνου τῆς δόξης αὐτοῦ; 6. Κἀγὼ ἔφην· Ὦ Τρύφων, εἰ μὲν καὶ τὴν προφητείαν, ἣν ἔφη Ἠσαίας, οὔ φησι πρὸς τὸν οἶκον τοῦ Δαυείδ· Ἰδοὺ ἡ παρθένος ἐν γαστρὶ λήψεται· ἀλλὰ πρὸς ἕτερον οἶκον τῶν δώδεκα φυλῶν, ἴσως ἂν ἀπορίαν εἶχε τὸ πρᾶγμα· ἐπειδὴ δὲ καὶ αὐτὴ ἡ προφητεία πρὸς τὸν οἶκον Δαυεὶδ εἴρηται, τὸ εἰρημένον πρὸς Δαυεὶδ ὑπὸ θεοῦ ἐν μυστηρίῳ διὰ Ἠσαίου ὡς ἔμελλε γίνεσθαι ἐξηγήθη· εἰ μήτι τοῦτο οὐκ ἐπίστασθε, ὦ φίλοι, ἔφην, ὅτι πολλοὺς λόγους, τοὺς ἐπικεκαλυμμένως καὶ ἐν παραβολαῖς ἢ μυστηρίοις ἢ ἐν συμβόλοις ἔργων λελεγμένους, οἱ μετ' ἐκείνους τοὺς εἰπόντας ἢ πράξαντας γενόμενοι προφῆται ἐξηγήσαντο. 7. Καὶ μάλα, ἔφη ὁ Τρύφων.
Justin says that if he proves this prophecy of Isaiah refers to Christ, not to Hezekiah as claimed by his opponents, he will not fail to convince them to abandon their teachers who misinterpret the scriptures; he argues that their interpretation is false, as it does not align with the clear teachings of the scriptures and involves twisting the words. He then explains that certain passages from the prophets, especially from Jeremiah and David’s psalms, confirm the truth about Christ, including his suffering and the need for his death. Justin highlights the messianic implications of these texts, which clearly point to Christ's death and resurrection, emphasizing the uniqueness of his divine and human nature, and contrasts this with the idol worship practiced by the Gentiles. He also stresses that the scriptures affirm Christ's divine kingship, offering salvation through his death and resurrection, and calls on the nations to recognize this truth and worship God. He points out the prophecy that the earth and heavens will rejoice at the coming of the Lord to judge the earth, and that Christ, through his righteousness, will judge the world in truth.[71] And Trypho said: "First, we ask that you tell us and have some of the things you say fully written down from the scriptures."
Καὶ ὁ Τρύφων εἶπε· Πρῶτον ἀξιοῦμεν εἰπεῖν σε ἡμῖν καί τινας ὧν λέγεις τέλεον παραγεγράφθαι γραφῶν.
Justin argues that the scripture is clear when properly interpreted; he states that the prophecy from the Psalms about the Lord's coming is about Christ, who, through His suffering and resurrection, brings salvation to all people, making Him the true King over both heaven and earth; he also emphasizes that even though the prophets spoke of a suffering Christ, many still fail to understand the significance of these prophecies, failing to see that Christ’s death and resurrection were necessary for the fulfillment of God's plan; Justin further asserts that Jesus, identified as the same Lord who spoke to Moses, was foreordained by God to fulfill these prophecies, and that those who do not accept this truth are destined for judgment, as stated in the Gospels; he also mentions that those who believe in the power of Christ, especially in exorcising demons, are given authority over evil forces; finally, he stresses that Christ’s passion, foretold by the prophets, was crucial for humanity’s salvation, and the fulfillment of these prophecies proves Christ’s divine kingship, culminating in His resurrection on the third day.[73 - 74] And Trypho said: "If, as you said, the rulers of the people have omitted something from the scriptures, God can know; but such a thing seems unbelievable."
I replied: "Yes, it seems unbelievable; for it is more terrifying than the idolatry that was practiced on earth by those who were filled with manna, and even more so than sacrificing children to demons, to have the prophets themselves be killed. But indeed, I think you have not even heard what they said, having cut off those scriptures. For these things are sufficiently foretold as proof of the matters to be discussed later, preserved by you.
And Trypho said: 'That we know, for you have taught us that they were cut off for us. But concerning this psalm you just mentioned, from David's words, it seems to me that it is not referring to anyone else but to the Father, who created both the heavens and the earth; yet you say it refers to the suffering one, whom you endeavor to prove is Christ.'"
Καὶ ὁ Τρύφων· Εἰ μέν, ὡς ἔφης, εἶπε, παρέγραψάν τι ἀπὸ τῶν γραφῶν οἱ ἄρχοντες τοῦ λαοῦ, θεὸς δύναται ἐπίστασθαι· ἀπίστῳ δὲ ἔοικε τὸ τοιοῦτον. 6. Ναί, ἔφην, ἀπίστῳ ἔοικε· φοβερώτερον γάρ ἐστι τῆς μοσχοποιΐας, ἣν ἐποίησαν ἐπὶ γῆς μάννα πεπλησμένοι, καὶ τοῦ τὰ τέκνα θύειν τοῖς δαιμονίοις, ἢ τοῦ αὐτοὺς τοὺς προφήτας ἀνῃρηκέναι. ἀλλὰ δή, ἔφην, μοι νομίζεσθε μηδὲ ἀκηκοέναι ἃς εἶπον περικεκοφέναι αὐτοὺς γραφάς. ὑπὲρ αὐταρκείας γὰρ αἱ τοσαῦται προανιστορημέναι εἰσὶν εἰς ἀπόδειξιν τῶν ζητηθέντων μετὰ τῶν λεχθήσεσθαι μελλόντων παρ' ὑμῖν παραπεφυλαγμένων. Καὶ ὁ Τρύφων ἔφη· Ὅτι δι' ἡμᾶς ἀξιώσαντας ἀνιστόρησας αὐτάς, ἐπιστάμεθα. περὶ δὲ τοῦ ψαλμοῦ τούτου, ὃν τελευταῖον ἔφης ἀπὸ τῶν Δαυεὶδ λόγων, οὐ δοκεῖ μοι εἰς ἄλλον τινὰ εἰρῆσθαι ἀλλ' εἰς τὸν πατέρα, τὸν καὶ τοὺς οὐρανοὺς καὶ τὴν γῆν ποιήσαντα· σὺ δ' αὐτὸν φῂς εἰς τὸν παθητὸν τοῦτον, ὃν καὶ Χριστὸν εἶναι σπουδάζεις ἀποδεικνύναι, εἰρῆσθαι.
Justin responds by agreeing to address Trypho's request; he first asks them to demonstrate that the prophecy about Hezekiah, specifically the part about taking power in Damascus and Samaria, is true; Justin further claims that if this prophecy had been spoken without the addition of certain words, it could be applied to Hezekiah, but with the words included, it must refer to Christ; he then explains that no one in Israel has shown that these events occurred with Hezekiah, but in contrast, they have occurred in the life of Christ; he recounts how the magi came from Arabia, worshiped the child in Bethlehem, and did not return to Herod, which aligns with the prophecy; he mentions that Joseph, warned in a dream, took Mary and the child to Egypt to escape Herod, fulfilling the prophecy; Justin goes on to explain how these events align with Old Testament prophecies, including the mention of the child being born in Bethlehem and the rejection of false teachings; he emphasizes that this grace has been given to Christians, as Isaiah predicted, and that the people honor God with their lips but are far from Him in their hearts, referring to the transformation of the people through divine grace and the rejection of worldly wisdom.[77] And Trypho said: "That such and so many things are enough to convince me, I agree with you; but that I ask you to show the argument, which you have often presented, I want you to make clear. Complete it then for us, so that we may see how you prove that this one of yours is the Christ; for we say that it was prophesied about Hezekiah."
Καὶ ὁ Τρύφων εἶπεν· Ὅτι μὲν οὖν καὶ τοιαῦτα καὶ τοσαῦτα ἱκανὰ δυσωπῆσαί ἐστι, σύμφημί σοι· ὅτι δὲ ἀπαιτῶ σε τὸν λόγον, ὃν πολλάκις προεβάλλου, ἀποδεῖξαι, εἰδέναι σε βούλομαι. περαίωσον οὖν καὶ αὐτὸν ἡμῖν, ἵνα ἴδωμεν καὶ ὡς ἐκεῖνον εἰς Χριστὸν τοῦτον τὸν ὑμέτερον ἀποδεικνύεις εἰρῆσθαι· ἡμεῖς γὰρ εἰς Ἑζεκίαν αὐτὸν λέγομεν πεπροφητεῦσθαι.
[79] And Trypho, becoming irritated but feeling respect for the scriptures, as was evident from his expression, said to me: "The things of God are holy, but your interpretations are invented, as is evident from what you have explained, and moreover they are blasphemous; for you say that angels, who have become wicked and fallen away from God, are involved."
Καὶ ὁ Τρύφων, ὑπαγανακτῶν μέν, αἰδούμενος δὲ τὰς γραφάς, ὡς ἐδηλοῦτο ἀπὸ τοῦ προσώπου αὐτοῦ, εἶπε πρός με· Τὰ μὲν τοῦ θεοῦ ἅγιά ἐστιν, αἱ δὲ ὑμέτεραι ἐξηγήσεις τετεχνασμέναι εἰσίν, ὡς φαίνεται καὶ ἐκ τῶν ἐξηγημένων ὑπὸ σοῦ, μᾶλλον δὲ καὶ βλάσφημοι· ἀγγέλους γὰρ πονηρευσαμένους καὶ ἀποστάντας τοῦ θεοῦ λέγεις.
Justin responds by acknowledging Trypho's approach; he praises Trypho for his reverence, wishing that Trypho would maintain this attitude, especially regarding the angels whom he serves, as described by Daniel. Justin then provides a prophecy from Isaiah to clarify that the "evil angels" are said to dwell and act in places like Tanis in Egypt. He references Isaiah's warning about the children of apostates who refuse God's guidance and seek help from Egypt, which would result in shame and reproach for them. Justin continues by quoting from Zechariah and Job, referring to the Devil's opposition to the righteous and God's work. He recalls Moses' account of the serpent leading Eve astray, and the magicians of Egypt aligning themselves with dark forces. Finally, Justin quotes David, affirming that the gods of the nations are demons, emphasizing the ongoing spiritual struggle.
Justin begins by expressing that he does not wish to speak contrary to his beliefs; he acknowledges that many share his view, which is widely known, but notes that some Christians do not hold this belief. He condemns certain Christians as heretical, claiming they teach blasphemous and absurd things, such as denying the resurrection of the dead, and asserts that such people should not be called Christians. He then contrasts this with those who truly believe in the resurrection, as taught by prophets like Ezekiel and Isaiah. Justin affirms the prophecy about a new heaven and earth, a reign of peace, and the righteous living in joy, quoting Isaiah’s vision of the thousand-year reign. He adds that the prophecy of the day of the Lord corresponds to a thousand years and refutes the idea that these teachings refer to a literal temporal kingdom. Justin emphasizes that only Jesus, as the true Christ, fulfills these prophecies, pointing to His birth from a virgin and His victory over demons. He explains that while others might claim prophecy or divine authority, only the teachings of Jesus hold true, citing examples of false prophets and their teachings. He concludes by stressing that Christian doctrine, especially the resurrection and final judgment, is not based on human wisdom but on divine revelation, making a case for the importance of staying true to scripture.[80] And Trypho said in response: "I told you, man, that you are securely diligent in adhering to the scriptures. But tell me, do you truly confess that this place, Jerusalem, will be rebuilt, and that your people will be gathered together and rejoice with Christ, alongside the patriarchs, the prophets, and those from our generation or even from the proselytes who came before Christ’s arrival? Or, in order to appear victorious in our discussions, have you agreed to these things in order to support your argument?"
Καὶ ὁ Τρύφων πρὸς ταῦτα ἔφη· Εἶπον πρός σε, ὦ ἄνθρωπε, ὅτι ἀσφαλὴς ἐν πᾶσι σπουδάζεις εἶναι ταῖς γραφαῖς προσπλεκόμενος. εἰπὲ δέ μοι, ἀληθῶς ὑμεῖς ἀνοικοδομηθῆναι τὸν τόπον Ἰερουσαλὴμ τοῦτον ὁμολογεῖτε, καὶ συναχθήσεσθαι τὸν λαὸν ὑμῶν καὶ εὐφρανθῆναι σὺν τῷ Χριστῷ, ἅμα τοῖς πατριάρχαις καὶ τοῖς προφήταις καὶ τοῖς ἀπὸ τοῦ ἡμετέρου γένους ἢ καὶ τῶν προσηλύτων γενομένων πρὶν ἐλθεῖν ὑμῶν τὸν Χριστόν, προσδοκᾶτε, ἤ, ἵνα δόξῃς περικρατεῖν ἡμῶν ἐν ταῖς ζητήσεσι, πρὸς τὸ ταῦτα ὁμολογεῖν ἐχώρησας;
Justin explains that Jesus commanded love for one's enemies, which was also proclaimed through Isaiah; the mystery of our rebirth and the hope of all who expect Christ in Jerusalem and strive to please Him through actions is evident in the scriptures. He quotes Isaiah, highlighting the coming of salvation and the joy of Jerusalem, where the righteous will flourish, and the earth will give birth to a new creation, symbolizing the resurrection and the new life to come. Justin asserts that the scriptures foretell Christ’s suffering, death, and resurrection, and the symbolic importance of the cross is clear in many biblical passages. He further draws connections between Moses, David, and the righteous being symbolized by the tree of life, stressing that the Messiah would come from the lineage of Jesse as prophesied by Isaiah. Justin emphasizes that Christ, as the anointed one, was foretold to come through a virgin birth, fulfilling prophecies and restoring the brokenness of humanity, showing how the scriptures have consistently pointed to Christ. He also mentions the symbolic use of the rod in the stories of Moses, Elijah, and others, relating them to the salvation offered by Christ through the cross, baptism, and redemption, confirming that these events point to the greater mystery of salvation.[85] And a certain Manasseh, one of those who had gathered with them on the second day, said: "And we too are glad that you are trying again to speak the same things on our behalf."
Καὶ Μνασέας δέ τις ὀνόματι τῶν συνελθόντων αὐτοῖς τῇ δευτέρᾳ ἡμέρᾳ εἶπε· Καὶ ἡμεῖς χαίρομεν πάλιν πειρωμένου σου τὰ αὐτὰ λέγειν δι' ἡμᾶς.
Justin responds by acknowledging the clarity and wisdom of the question; he admits that it seems perplexing but offers an explanation. He states that the powers of the spirit mentioned are not described as lacking in the person but are said to come upon him to bring rest, marking the end of an era where prophets were born according to the old tradition, and that after this, no new prophets will arise among them. He continues by explaining that the prophets received specific powers from God, such as wisdom for Solomon, understanding and counsel for Daniel, strength and piety for Moses, fear for Elijah, and knowledge for Isaiah, with others like Jeremiah and David also possessing similar or varying powers. Justin adds that with the coming of Christ, the powers of the spirit would rest upon him, signifying a new phase, which was prophesied to happen after his ascension, a period when the spirit would be poured out on all flesh, and even on male and female servants, enabling them to prophesy. He affirms that the prophecy was not about Christ lacking these powers but about their fulfillment through him, and that the coming of Christ was confirmed by the wise men from Arabia, who recognized him at his birth.[87] And Trypho, after I said these things, said: "Do not continue to assume that I am trying to overturn what you are saying, asking to know everything I inquire about, but rather I wish to learn about these matters from you, whatever I might ask." So he said: "Tell me, then, regarding the words of Isaiah: 'A rod shall come forth from the root of Jesse, and a flower shall rise from the root of Jesse, and the Spirit of God shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and godliness, and he will be filled with the spirit of the fear of God.' And having stated these things to me, he said, 'It is said of Christ, and you say that he existed as God beforehand, and according to the will of God he became incarnate and was born of the virgin as a man; how can he be shown to have existed beforehand, he who, through the power of the Holy Spirit, which the word enumerates through Isaiah, is filled, being lacking in these things in his existence?'"
Καὶ ὁ Τρύφων, εἰπόντος μου ταῦτα, ἔφη· Μή με λοιπὸν ὑπολάμβανε, ἀνατρέπειν πειρώμενον τὰ ὑπὸ σοῦ λεγόμενα, πυνθάνεσθαι ὅσα ἂν πυνθάνωμαι, ἀλλὰ βούλεσθαι μανθάνειν περὶ τούτων αὐτῶν ὧν ἂν ἐρωτῶ. 2 εἰπὲ οὖν μοι, διὰ τοῦ Ἠσαίου εἰπόντος τοῦ λόγου· Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαί, καὶ ἄνθος ἀναβήσεται ἐκ τῆς ῥίζης Ἰεσσαί, καὶ ἀναπαύσεται ἐπ' αὐτὸν πνεῦμα θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ, καὶ ὁμολογήσας ταῦτα πρός με, ἔλεγεν, εἰς Χριστὸν εἰρῆσθαι, καὶ θεὸν αὐτὸν προϋπάρχοντα λέγεις, καὶ κατὰ τὴν βουλὴν τοῦ θεοῦ σαρκοποιηθέντα αὐτὸν λέγεις διὰ τῆς παρθένου γεγεννῆσθαι ἄνθρωπον, πῶς δύναται ἀποδειχθῆναι προϋπάρχων, ὅστις διὰ τῶν δυνάμεων τοῦ πνεύματος τοῦ ἁγίου, ἃς καταριθμεῖ ὁ λόγος διὰ Ἠσαίου, πληροῦται ὡς ἐνδεὴς τούτων ὑπάρχων;
[89] And Trypho said: "Know this, he said, that the whole of our race accepts Christ, and that all the scriptures, which you mentioned, are spoken of Him, we confess; and that the name Jesus has been made known to me, being called the son of Navé, is rightly attributed to Him, and this I assert. If, however, it is dishonorable for Christ to have been crucified, we are puzzled; for it is written in the law, 'Cursed is anyone who is hung on a tree,' and thus, I find it difficult to accept. That Christ is suffering is clear, as the scriptures proclaim, but if we are to learn about the cursed suffering according to the law, tell us if you can provide proof on this matter as well."
I say that if Christ was not meant to suffer, neither would the prophets have foretold that he would be burdened with the sins of the people, would die, be dishonored, scourged, be counted among the lawless, and be led as a lamb to the slaughter. If the prophet does not explain how the lineage would come to bear this, then it would be strange to marvel at it. If this is what characterizes him and is revealed to all, how then should we not boldly believe in him, especially those who have understood the words of the prophets, declaring that he is the one, and not another, especially if we hear that he was crucified.
"So then," he said, "let us review the scriptures so that we may be convinced. For we know that he was to be burdened like a lamb; if it is also prophesied that he would be crucified and die dishonorably due to the cursed death prescribed by the law, show us this, for we cannot even begin to comprehend this."
I said, "You know that everything the prophets said and did, as has been acknowledged by you, was revealed through parables and types, so that most things would not be easily understood by all, hiding the truth within them, so that those seeking to find and learn would struggle."
They said, "And it has been acknowledged to us."
"You would hear next," I said. "Moses was the first to declare this supposed curse through the signs he performed."
Καὶ ὁ Τρύφων· Εὖ ἴσθι, ἔφη, ὅτι καὶ πᾶν τὸ γένος ἡμῶν τὸν Χριστὸν ἐκδέχεται, καὶ ὅτι πᾶσαι αἱ γραφαί, ἃς ἔφης, εἰς αὐτὸν εἴρηνται, ὁμολογοῦμεν· καὶ ὅτι τὸ Ἰησοῦς ὄνομα δεδυσώπηκέ με, τῷ τοῦ Ναυῆ υἱῷ ἐπικληθέν, ἐκδότως ἔχειν καὶ πρὸς τοῦτο, καὶ τοῦτό φημι. 2 εἰ δὲ καὶ ἀτίμως οὕτως σταυρωθῆναι τὸν Χριστόν, ἀποροῦμεν· ἐπικατάρατος γὰρ ὁ σταυρούμενος ἐν τῷ νόμῳ λέγεται εἶναι· ὥστε πρὸς τοῦτο ἀκμὴν δυσπείστως ἔχω. παθητὸν μὲν τὸν Χριστὸν ὅτι αἱ γραφαὶ κηρύσσουσι, φανερόν ἐστιν· εἰ δὲ διὰ τοῦ ἐν τῷ νόμῳ κεκατηραμένου πάθους, βουλόμεθα μαθεῖν, εἰ ἔχεις καὶ περὶ τούτου ἀποδεῖξαι. Εἰ μὲν μὴ ἔμελλε πάσχειν ὁ Χριστός, φημὶ αὐτῷ ἐγώ, μηδὲ προεῖπον οἱ προφῆται ὅτι ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ ἀχθήσεται εἰς θάνατον καὶ ἀτιμωθήσεται καὶ μαστιχθήσεται καὶ ἐν τοῖς ἀνόμοις λογισθήσεται καὶ ὡς πρόβατον ἐπὶ σφαγὴν ἀχθήσεται, οὗ τὸ γένος ἐξηγήσασθαι ἔχειν οὐδένα φησὶν ὁ προφήτης, καλῶς εἶχε θαυμάζειν. εἰ δὲ τοῦτό ἐστι τὸ χαρακτηρίζον αὐτὸν καὶ πᾶσι μηνύον, πῶς οὐχὶ καὶ ἡμεῖς θαῤῥοῦντες πεπιστεύκαμεν εἰς αὐτόν; καὶ ὅσοι νενοήκασι τὰ τῶν προφητῶν, τοῦτον φήσουσιν, οὐκ ἄλλον, εἰ μόνον ἀκούσειαν ὅτι οὗτος ἐσταυρωμένος. Καὶ ἡμᾶς οὖν, ἔφη, προβίβασον ἐκ τῶν γραφῶν, ἵνα σοι πεισθῶμεν καὶ ἡμεῖς. παθεῖν μὲν γὰρ καὶ ὡς πρόβατον ἀχθήσεσθαι οἴδαμεν· εἰ δὲ καὶ σταυρωθῆναι καὶ οὕτως αἰσχρῶς καὶ ἀτίμως ἀποθανεῖν διὰ τοῦ κεκατηραμένου ἐν τῷ νόμῳ θανάτου, ἀπόδειξον ἡμῖν· ἡμεῖς γὰρ οὐδ' εἰς ἔννοιαν τούτου ἐλθεῖν δυνάμεθα. 2. Οἶσθα, ἔφην, ὅτι ὅσα εἶπον καὶ ἐποίησαν οἱ προφῆται, ὡς καὶ ὡμολογήθη ὑμῖν, παραβολαῖς καὶ τύποις ἀπεκάλυψαν, ὡς μὴ ῥᾳδίως τὰ πλεῖστα ὑπὸ πάντων νοηθῆναι, κρύπτοντες τὴν ἐν αὐτοῖς ἀλήθειαν, ὡς καὶ πονέσαι τοὺς ζητοῦντας εὑρεῖν καὶ μαθεῖν. Οἱ δὲ ἔφησαν· Καὶ ὡμολογήθη ἡμῖν. 3. Ἀκούοις ἂν οὖν, φημί, τὸ μετὰ τοῦτο. Μωυσῆς γὰρ πρῶτος ἐξέφανεν αὐτοῦ ταύτην τὴν δοκοῦσαν κατάραν δι' ὧν ἐποίησε σημείων.
Statistics: Posted by Secret Alias — Tue Dec 31, 2024 7:46 am