Dialogue of Justin, Philosopher and Martyr, with Trypho, a Jew

 Chapter I.—Introduction.

 Chapter II.—Justin describes his studies in philosophy.

 Chapter III.—Justin narrates the manner of his conversion.

 Chapter IV.—The soul of itself cannot see God.

 Chapter V.—The soul is not in its own nature immortal.

 Chapter VI.—These things were unknown to Plato and other philosophers.

 Chapter VII.—The knowledge of truth to be sought from the prophets alone.

 Chapter VIII.—Justin by his colloquy is kindled with love to Christ.

 Chapter IX.—The Christians have not believed groundless stories.

 Chapter X.—Trypho blames the Christians for this alone—the non-observance of the law.

 Chapter XI.—The law abrogated the New Testament promised and given by God.

 Chapter XII.—The Jews violate the eternal law, and interpret ill that of Moses.

 Chapter XIII.—Isaiah teaches that sins are forgiven through Christ’s blood.

 Chapter XIV.—Righteousness is not placed in Jewish rites, but in the conversion of the heart given in baptism by Christ.

 Chapter XV.—In what the true fasting consists.

 Chapter XVI.—Circumcision given as a sign, that the Jews might be driven away for their evil deeds done to Christ and the Christians.

 Chapter XVII.—The Jews sent persons through the whole earth to spread calumnies on Christians.

 Chapter XVIII.—Christians would observe the law, if they did not know why it was instituted.

 Chapter XIX.—Circumcision unknown before Abraham. The law was given by Moses on account of the hardness of their hearts.

 Chapter XX.—Why choice of meats was prescribed.

 Chapter XXI.—Sabbaths were instituted on account of the people’s sins, and not for a work of righteousness.

 Chapter XXII.—So also were sacrifices and oblations.

 Chapter XXIII.—The opinion of the Jews regarding the law does an injury to God.

 Chapter XXIV.—The Christians’ circumcision far more excellent.

 Chapter XXV.—The Jews boast in vain that they are sons of Abraham.

 Chapter XXVI.—No salvation to the Jews except through Christ.

 Chapter XXVII.—Why God taught the same things by the prophets as by Moses.

 Chapter XXVIII.—True righteousness is obtained by Christ.

 Chapter XXIX.—Christ is useless to those who observe the law.

 Chapter XXX.—Christians possess the true righteousness.

 Chapter XXXI.—If Christ’s power be now so great, how much greater at the second advent!

 Chapter XXXII.—Trypho objecting that Christ is described as glorious by Daniel, Justin distinguishes two advents.

 Chapter XXXIII.—Ps. cx. is not spoken of Hezekiah. He proves that Christ was first humble, then shall be glorious.

 Chapter XXXIV.—Nor does Ps. lxxii. apply to Solomon, whose faults Christians shudder at.

 Chapter XXXV.—Heretics confirm the Catholics in the faith.

 Chapter XXXVI.—He proves that Christ is called Lord of Hosts.

 Chapter XXXVII.—The same is proved from other Psalms.

 Chapter XXXVIII.—It is an annoyance to the Jew that Christ is said to be adored. Justin confirms it, however, from Ps. xlv.

 Chapter XXXIX.—The Jews hate the Christians who believe this. How great the distinction is between both!

 Chapter XL.—He returns to the Mosaic laws, and proves that they were figures of the things which pertain to Christ.

 Chapter XLI.—The oblation of fine flour was a figure of the Eucharist.

 Chapter XLII.—The bells on the priest’s robe were a figure of the apostles.

 Chapter XLIII.—He concludes that the law had an end in Christ, who was born of the Virgin.

 Chapter XLIV.—The Jews in vain promise themselves salvation, which cannot be obtained except through Christ.

 Chapter XLV.—Those who were righteous before and under the law shall be saved by Christ.

 Chapter XLVI.—Trypho asks whether a man who keeps the law even now will be saved. Justin proves that it contributes nothing to righteousness.

 Chapter XLVII.—Justin communicates with Christians who observe the law. Not a few Catholics do otherwise.

 Chapter XLVIII.—Before the divinity of Christ is proved, he [Trypho] demands that it be settled that He is Christ.

 Chapter XLIX.—To those who object that Elijah has not yet come, he replies that he is the precursor of the first advent.

 Chapter L.—It is proved from Isaiah that John is the precursor of Christ.

 Chapter LI.—It is proved that this prophecy has been fulfilled.

 Chapter LII.—Jacob predicted two advents of Christ.

 Chapter LIII.—Jacob predicted that Christ would ride on an ass, and Zechariah confirms it.

 Chapter LIV.—What the blood of the grape signifies.

 Chapter LV.—Trypho asks that Christ be proved God, but without metaphor. Justin promises to do so.

 Chapter LVI.—God who appeared to Moses is distinguished from God the Father.

 Chapter LVII.—The Jew objects, why is He said to have eaten, if He be God? Answer of Justin.

 Chapter LVIII.—The same is proved from the visions which appeared to Jacob.

 Chapter LIX.—God distinct from the Father conversed with Moses.

 Chapter LX.—Opinions of the Jews with regard to Him who appeared in the bush.

 Chapter LXI—Wisdom is begotten of the Father, as fire from fire.

 Chapter LXII.—The words “Let Us make man” agree with the testimony of Proverbs.

 Chapter LXIII.—It is proved that this God was incarnate.

 Chapter LXIV.—Justin adduces other proofs to the Jew, who denies that he needs this Christ.

 Chapter LXV.—The Jew objects that God does not give His glory to another. Justin explains the passage.

 Chapter LXVI.—He proves from Isaiah that God was born from a virgin.

 Chapter LXVII.—Trypho compares Jesus with Perseus and would prefer [to say] that He was elected [to be Christ] on account of observance of the law. J

 Chapter LXVIII.—He complains of the obstinacy of Trypho he answers his objection he convicts the Jews of bad faith.

 Chapter LXIX.—The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius.

 Chapter LXX.—So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah.

 Chapter LXXI.—The Jews reject the interpretation of the LXX., from which, moreover, they have taken away some passages.

 Chapter LXXII.—Passages have been removed by the Jews from Esdras and Jeremiah.

 Chapter LXXIII.—[The words] “From the wood” have been cut out of Ps. xcvi.

 Chapter LXXIV.—The beginning of Ps. xcvi. is attributed to the Father [by Trypho]. But [it refers] to Christ by these words: “Tell ye among the nation

 Chapter LXXV.—It is proved that Jesus was the name of God in the book of Exodus.

 Chapter LXXVI.—From other passages the same majesty and government of Christ are proved.

 Chapter LXXVII.—He returns to explain the prophecy of Isaiah.

 Chapter LXXVIII.—He proves that this prophecy harmonizes with Christ alone, from what is afterwards written.

 Chapter LXXIX.—He proves against Trypho that the wicked angels have revolted from God.

 Chapter LXXX.—The opinion of Justin with regard to the reign of a thousand years. Several Catholics reject it.

 Chapter LXXXI.—He endeavours to prove this opinion from Isaiah and the Apocalypse.

 Chapter LXXXII.—The prophetical gifts of the Jews were transferred to the Christians.

 Chapter LXXXIII.—It is proved that the Psalm, “The Lord said to My Lord,” etc., does not suit Hezekiah.

 Chapter LXXXIV.—That prophecy, “Behold, a virgin,” etc., suits Christ alone.

 Chapter LXXXV.—He proves that Christ is the Lord of Hosts from Ps. xxiv., and from his authority over demons.

 Chapter LXXXVI.—There are various figures in the Old Testament of the wood of the cross by which Christ reigned.

 Chapter LXXXVII.—Trypho maintains in objection these words: “And shall rest on Him,” etc. They are explained by Justin.

 Chapter LXXXVIII.—Christ has not received the Holy Spirit on account of poverty.

 Chapter LXXXIX.—The cross alone is offensive to Trypho on account of the curse, yet it proves that Jesus is Christ.

 Chapter XC.—The stretched-out hands of Moses signified beforehand the cross.

 Chapter XCI.—The cross was foretold in the blessings of Joseph, and in the serpent that was lifted up.

 Chapter XCII.—Unless the scriptures be understood through God’s great grace, God will not appear to have taught always the same righteousness.

 Chapter XCIII.—The same kind of righteousness is bestowed on all. Christ comprehends it in two precepts.

 Chapter XCIV.—In what sense he who hangs on a tree is cursed.

 Chapter XCV.—Christ took upon Himself the curse due to us.

 Chapter XCVI.—That curse was a prediction of the things which the Jews would do.

 Chapter XCVII.—Other predictions of the cross of Christ.

 Chapter XCVIII.—Predictions of Christ in Ps. xxii.

 Chapter XCIX.—In the commencement of the Psalm are Christ’s dying words.

 Chapter C.—In what sense Christ is [called] Jacob, and Israel, and Son of Man.

 Chapter CI.—Christ refers all things to the Father

 Chapter CII.—The prediction of the events which happened to Christ when He was born. Why God permitted it.

 Chapter CIII.—The Pharisees are the bulls: the roaring lion is Herod or the devil.

 Chapter CIV.—Circumstances of Christ’s death are predicted in this Psalm.

 Chapter CV.—The Psalm also predicts the crucifixion and the subject of the last prayers of Christ on Earth.

 Chapter CVI.—Christ’s resurrection is foretold in the conclusion of the Psalm.

 Chapter CVII.—The same is taught from the history of Jonah.

 Chapter CVIII.—The resurrection of Christ did not convert the Jews. But through the whole world they have sent men to accuse Christ.

 Chapter CIX.—The conversion of the Gentiles has been predicted by Micah.

 Chapter CX.—A portion of the prophecy already fulfilled in the Christians: the rest shall be fulfilled at the second advent.

 Chapter CXI.—The two advents were signified by the two goats. Other figures of the first advent, in which the Gentiles are freed by the blood of Chris

 Chapter CXII.—The Jews expound these signs jejunely and feebly, and take up their attention only with insignificant matters.

 Chapter CXIII.—Joshua was a figure of Christ.

 Chapter CXIV.—Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive.

 Chapter CXV.—Prediction about the Christians in Zechariah. The malignant way which the Jews have in disputations.

 Chapter CXVI.—It is shown how this prophecy suits the Christians.

 Chapter CXVII.—Malachi’s prophecy concerning the sacrifices of the Christians. It cannot be taken as referring to the prayers of Jews of the dispersio

 Chapter CXVIII.—He exhorts to repentance before Christ comes in whom Christians, since they believe, are far more religious than Jews.

 Chapter CXIX.—Christians are the holy people promised to Abraham. They have been called like Abraham.

 Chapter CXX.—Christians were promised to Isaac, Jacob, and Judah.

 Chapter CXXI.—From the fact that the Gentiles believe in Jesus, it is evident that He is Christ.

 Chapter CXXII.—The Jews understand this of the proselytes without reason.

 Chapter CXXIII.—Ridiculous interpretations of the Jews. Christians are the true Israel.

 Chapter CXXIV.—Christians are the sons of God.

 Chapter CXXV.—He explains what force the word Israel has, and how it suits Christ.

 Chapter CXXVI.—The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs.

 Chapter CXXVII.—These passages of Scripture do not apply to the Father, but to the Word.

 Chapter CXXVIII.—The Word is sent not as an inanimate power, but as a person begotten of the Father’s substance.

 Chapter CXXIX.—That is confirmed from other passages of Scripture.

 Chapter CXXX.—He returns to the conversion of the Gentiles, and shows that it was foretold.

 Chapter CXXXI.—How much more faithful to God the Gentiles are who are converted to Christ than the Jews.

 Chapter CXXXII.—How great the power was of the name of Jesus in the Old Testament.

 Chapter CXXXIII.—The hard-heartedness of the Jews, for whom the Christians pray.

 Chapter CXXXIV.—The marriages of Jacob are a figure of the Church.

 Chapter CXXXV.—Christ is king of Israel, and Christians are the Israelitic race.

 Chapter CXXXVI.—The Jews, in rejecting Christ, rejected God who sent him.

 Chapter CXXXVII.—He exhorts the Jews to be converted.

 Chapter CXXXVIII.—Noah is a figure of Christ, who has regenerated us by water, and faith, and wood: [i.e., the cross .]

 Chapter CXXXIX.—The blessings, and also the curse, pronounced by Noah were prophecies of the future.

 Chapter CXL.—In Christ all are free. The Jews hope for salvation in vain because they are sons of Abraham.

 Chapter CXLI.—Free-will in men and angels.

 Chapter CXLII.—The Jews return thanks, and leave Justin.

Chapter LXXVIII.—He proves that this prophecy harmonizes with Christ alone, from what is afterwards written.

“Now this king Herod, at the time when the Magi came to him from Arabia, and said they knew from a star which appeared in the heavens that a King had been born in your country, and that they had come to worship Him, learned from the elders of your people that it was thus written regarding Bethlehem in the prophet: ‘And thou, Bethlehem, in the land of Judah, art by no means least among the princes of Judah; for out of thee shall go forth the leader who shall feed my people.’296    Mic. v. 2.Accordingly the Magi from Arabia came to Bethlehem and worshipped the Child, and presented Him with gifts, gold and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the Child in Bethlehem. And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, i.e., from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid, and did not put her away; but on the occasion of the first census which was taken in Judæa, under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region. Then along with Mary he is ordered to proceed into Egypt, and remain there with the Child until another revelation warn them to return into Judæa. But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia found Him. I have repeated to you,” I continued, “what Isaiah foretold about the sign which foreshadowed the cave; but for the sake of those who have come with us to-day, I shall again remind you of the passage.” Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him.297    Text has, by “them;” but Maranus says the artifice lay in the priest’s compelling the initiated to say that Mithras himself was the initiator in the cave. “So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid on them; and when Joseph, with Mary and the Child, had now gone into Egypt, as it was revealed to them to do; as he did not know the Child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred. And Jeremiah prophesied that this would happen, speaking by the Holy Ghost thus: ‘A voice was heard in Ramah, lamentation and much wailing, Rachel weeping for her children; and she would not be comforted, because they are not.’298    Jer. xxxi. 15. Therefore, on account of the voice which would be heard from Ramah, i.e., from Arabia (for there is in Arabia at this very time a place called Rama), wailing would come on the place where Rachel the wife of Jacob called Israel, the holy patriarch, has been buried, i.e., on Bethlehem; while the women weep for their own slaughtered children, and have no consolation by reason of what has happened to them. For that expression of Isaiah, ‘He shall take the power of Damascus and spoils of Samaria,’ foretold that the power of the evil demon that dwelt in Damascus should be overcome by Christ as soon as He was born; and this is proved to have happened. For the Magi, who were held in bondage299    Literally, “spoiled.” for the commission of all evil deeds through the power of that demon, by coming to worship Christ, shows that they have revolted from that dominion which held them captive; and this [dominion] the Scripture has showed us to reside in Damascus. Moreover, that sinful and unjust power is termed well in parable, Samaria.300    Justin thinks the “spoils of Samaria” denote spoils of Satan; Tertull. thinks that they are spoils of Christ. And none of you can deny that Damascus was, and is, in the region of Arabia, although now it belongs to what is called Syrophœnicia. Hence it would be becoming for you, sirs, to learn what you have not perceived, from those who have received grace from God, namely, from us Christians; and not to strive in every way to maintain your own doctrines, dishonouring those of God. Therefore also this grace has been transferred to us, as Isaiah says, speaking to the following effect: ‘This people draws near to Me, they honour Me with their lips, but their heart is far from Me; but in vain they worship Me, teaching the commands and doctrines of men. Therefore, behold, I will proceed301    Literally, “add.” to remove this people, and I shall remove them; and I shall take away the wisdom of their wise men, and bring to nothing the understanding of the prudent men.’ ”302    Isa. xxix. 13, 14.

[78] Καὶ γὰρ οὗτος ὁ βασιλεὺς Ἡρώδης, μαθὼν παρὰ τῶν πρεσβυτέρων τοῦ λαοῦ ὑμῶν, τότε ἐλθόντων πρὸς αὐτὸν τῶν ἀπὸ Ἀρραβίας μάγων, καὶ εἰπόντων ἐξ ἀστέρος τοῦ ἐν τῷ οὐρανῷ φανέντος ἐγνωκέναι ὅτι βασιλεὺς γεγένηται ἐν τῇ χώρᾳ ὑμῶν, καὶ ἤλθομεν προσκυνῆσαι αὐτόν, καὶ ἐν Βηθλεὲμ τῶν πρεσβυτέρων εἰπόντων, ὅτι γέγραπται ἐν τῷ προφήτῃ οὕτως: Καὶ σὺ Βηθλεέμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα: ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου. τῶν ἀπὸ Ἀρραβίας οὖν μάγων ἐλθόντων εἰς Βηθλεὲμ καὶ προσκυνησάντων τὸ παιδίον καὶ προσενεγκάντων αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν, ἔπειτα κατὰ ἀποκάλυψιν, μετὰ τὸ προσκυνῆσαι τὸν παῖδα ἐν Βηθλεέμ, ἐκελεύσθησαν μὴ ἐπανελθεῖν πρὸς τὸν Ἡρώδην. καὶ Ἰωσὴφ δέ, ὁ τὴν Μαρίαν μεμνηστευμένος, βουληθεὶς πρότερον ἐκβαλεῖν τὴν μνηστὴν αὐτῷ Μαριάμ, νομίζων ἐγκυμονεῖν αὐτὴν ἀπὸ συνουσίας ἀνδρός, τοῦτ' ἔστιν ἀπὸ πορνείας, δι' ὁράματος κεκέλευστο μὴ ἐκβαλεῖν τὴν γυναῖκα αὐτοῦ, εἰπόντος αὐτῷ τοῦ φανέντος ἀγγέλου ὅτι ἐκ πνεύματος ἁγίου ὃ ἔχει κατὰ γαστρός ἐστι. φοβηθεὶς οὖν οὐκ ἐκβέβληκεν αὐτήν, ἀλλά, ἀπογραφῆς οὔσης ἐν τῇ Ἰουδαίᾳ τότε πρώτης ἐπὶ Κυρηνίου, ἀνεληλύθει ἀπὸ Ναζαρέτ, ἔνθα ᾤκει, εἰς Βηθλεέμ, ὅθεν ἦν, ἀπογράψασθαι: ἀπὸ γὰρ τῆς κατοικούσης τὴν γῆν ἐκείνην φυλῆς Ἰούδα τὸ γένος ἦν. καὶ αὐτὸς ἅμα τῇ Μαρίᾳ κελεύεται ἐξελθεῖν εἰς Αἴγυπτον καὶ εἶναι ἐκεῖ ἅμα τῷ παιδίῳ, ἄχρις ἂν αὐτοῖς πάλιν ἀποκαλυφθῇ ἐπανελθεῖν εἰς τὴν Ἰουδαίαν. γεννηθέντος δὲ τότε τοῦ παιδίου ἐν Βηθλεέμ, ἐπειδὴ Ἰωσὴφ οὐκ εἶχεν ἐν τῇ κώμῃ ἐκείνῃ που καταλῦσαι, ἐν σπηλαίῳ τινὶ σύνεγγυς τῆς κώμης κατέλυσε: καὶ τότε, αὐτῶν ὄντων ἐκεῖ, ἐτετόκει ἡ Μαρία τὸν Χριστὸν καὶ ἐν φάτνῃ αὐτὸν ἐτεθείκει, ὅπου ἐλθόντες οἱ ἀπὸ Ἀρραβίας μάγοι εὗρον αὐτόν. ὅτι δὲ Ἠσαίας καὶ περὶ τοῦ συμβόλου τοῦ κατὰ τὸ σπήλαιον προεκεκηρύχει, ἀνιστόρησα ὑμῖν, ἔφην, καὶ δι' αὐτοὺς δὲ τοὺς σήμερον σὺν ὑμῖν ἐλθόντας πάλιν τῆς περικοπῆς ἐπιμνησθήσομαι, εἶπον: καὶ ἀνιστόρησα ἣν καὶ προέγραψα ἀπὸ τοῦ Ἠσαίου περικοπήν, εἰπὼν διὰ τοὺς λόγους ἐκείνους τοὺς τὰ Μίθρα μυστήρια παραδιδόντας, ἐν τόπῳ ἐπικαλουμένῳ παρ' αὐτοῖς σπηλαίῳ μυεῖσθαι ὑπ' αὐτῶν, ὑπὸ τοῦ διαβόλου ἐνεργηθῆναι εἰπεῖν. Καὶ ὁ Ἡρώδης, μὴ ἐπανελθόντων πρὸς αὐτὸν τῶν ἀπὸ Ἀρραβίας μάγων, ὡς ἠξίωσεν αὐτοὺς ποιῆσαι, ἀλλὰ κατὰ τὰ κελευσθέντα αὐτοῖς δι' ἄλλης ὁδοῦ εἰς τὴν χώραν αὐτῶν ἀπαλλαγέντων, καὶ τοῦ Ἰωσὴφ ἅμα τῇ Μαρίᾳ καὶ τῷ παιδίῳ, ὡς καὶ αὐτοῖς ἀποκεκάλυπτο, ἤδη ἐξελθόντων εἰς Αἴγυπτον, οὐ γινώσκων τὸν παῖδα, ὃν ἐληλύθεισαν προσκυνῆσαι οἱ μάγοι, πάντας ἁπλῶς τοὺς παῖδας τοὺς ἐν Βηθλεὲμ ἐκέλευσεν ἀναιρεθῆναι. καὶ τοῦτο ἐπεπροφήτευτο μέλλειν γίνεσθαι διὰ Ἰερεμίου, εἰπόντος δι' αὐτοῦ τοῦ ἁγίου πνεύματος οὕτως: Φωνὴ ἐν Ῥαμᾶ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς: Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελε παρακληθῆναι, ὅτι οὐκ εἰσί. διὰ οὖν τὴν φωνήν, ἣ ἔμελλεν ἀκούεσθαι ἀπὸ Ῥαμᾶ, τοῦτ' ἔστιν ἀπὸ τῆς Ἀρραβίας (ἔστι γὰρ καὶ μέχρι τοῦ νῦν τόπος καλούμενος ἐν Ἀρραβίᾳ Ῥαμᾶ), κλαυθμὸς ἔμελλεν τὸν τόπον καταλαμβάνειν, ὅπου Ῥαχήλ, ἡ γυνὴ Ἰακώβ, τοῦ ἐπικληθέντος Ἰσραήλ, τοῦ ἁγίου πατριάρχου, τέθαπται, τοῦτ' ἔστι τὴν Βηθλεέμ, κλαιουσῶν τῶν γυναικῶν τὰ τέκνα τὰ ἴδια τὰ ἀνῃρημένα καὶ μὴ παράκλησιν ἐχουσῶν ἐπὶ τῷ συμβεβηκότι αὐταῖς. καὶ γὰρ τὸ εἰπεῖν τὸν Ἠσαίαν: Λήψεται δύναμιν Δαμασκοῦ καὶ σκῦλα Σαμαρείας, τὴν τοῦ πονηροῦ δαίμονος, τοῦ ἐν Δαμασκῷ οἰκοῦντος, δύναμιν ἐσήμαινε νικηθήσεσθαι τῷ Χριστῷ ἅμα τῷ γεννηθῆναι: ὅπερ δείκνυται γεγενημένον. οἱ γὰρ μάγοι, οἵτινες ἐσκυλευμένοι ἦσαν πρὸς πάσας κακὰς πράξεις, τὰς ἐνεργουμένας ὑπὸ τοῦ δαιμονίου ἐκείνου, ἐλθόντες καὶ προσκυνήσαντες τῷ Χριστῷ φαίνονται ἀποστάντες τῆς σκυλευσάσης αὐτοὺς δυνάμεως ἐκείνης, ἣν ἐν μυστηρίῳ ἐσήμαινεν ἡμῖν ὁ λόγος οἰκεῖν ἐν Δαμασκῷ. ἁμαρτωλὸν δὲ καὶ ἄδικον οὖσαν ἐν παραβολῇ τὴν δύναμιν ἐκείνην καλῶς Σαμαρείαν καλεῖ. ὅτι δὲ Δαμασκὸς τῆς Ἀρραβικῆς γῆς ἦν καὶ ἔστιν, εἰ καὶ νῦν προσνενέμηται τῇ Συροφοινίκῃ λεγομένῃ, οὐδ' ὑμῶν τινες ἀρνήσασθαι δύνανται. ὥστε καλὸν ἂν εἴη ὑμᾶς, ὦ ἄνδρες, ἃ μὴ νενοήκατε, παρὰ τῶν λαβόντων χάριν ἀπὸ τοῦ θεοῦ ἡμῶν τῶν Χριστιανῶν μανθάνειν, ἀλλὰ μὴ κατὰ πάντα ἀγωνίζεσθαι τὰ ὑμέτερα διδάγματα κρατύνειν, ἀτιμάζοντας τὰ τοῦ θεοῦ. διὸ καὶ εἰς ἡμᾶς μετετέθη ἡ χάρις αὕτη, ὡς Ἠσαίας φησὶν εἰπὼν οὕτως: Ἐγγίζει μοι ὁ λαὸς οὗτος: τοῖς χείλεσιν αὐτῶν τιμῶσί με, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ' ἐμοῦ: μάτην δὲ σέβονταί με, ἐντάλματα ἀνθρώπων καὶ διδασκαλίας διδάσκοντες. διὰ τοῦτο ἰδοὺ ἐγὼ προσθήσω τοῦ μεταθεῖναι τὸν λαὸν τοῦτον, καὶ μεταθήσω αὐτούς, καὶ ἀφελῶ τὴν σοφίαν τῶν σοφῶν αὐτῶν, τὴν δὲ σύνεσιν τῶν συνετῶν ἀθετήσω.