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 CXIII.—Joshua was a figure of Christ.

“What I mean is this. Jesus (Joshua), as I have now frequently remarked, who was called Oshea, when he was sent to spy out the land of Canaan, was named by Moses Jesus (Joshua). Why he did this you neither ask, nor are at a loss about it, nor make strict inquiries. Therefore Christ has escaped your notice; and though you read, you understand not; and even now, though you hear that Jesus is our Christ, you consider not that the name was bestowed on Him not purposelessly nor by chance. But you make a theological discussion as to why one ‘α’ was added to Abraham’s first name; and as to why one ‘ρ’ was added to Sarah’s name, you use similar high-sounding disputations.426    According to the LXX., Σάρα was altered to Σάῤῥα, and Ἄβραμ to Ἀβραάμ. But why do you not similarly investigate the reason why the name of Oshea the son of Nave (Nun), which his father gave him, was changed to Jesus (Joshua)? But since not only was his name altered, but he was also appointed successor to Moses, being the only one of his contemporaries who came out from Egypt, he led the surviving people into the Holy Land; and as he, not Moses, led the people into the Holy Land, and as he distributed it by lot to those who entered along with him, so also Jesus the Christ will turn again the dispersion of the people, and will distribute the good land to each one, though not in the same manner. For the former gave them a temporary inheritance, seeing he was neither Christ who is God, nor the Son of God; but the latter, after the holy resurrection,427    Or, “resurrection of the saints.” shall give us the eternal possession. The former, after he had been named Jesus (Joshua), and after he had received strength from His Spirit, caused the sun to stand still. For I have proved that it was Jesus who appeared to and conversed with Moses, and Abraham, and all the other patriarchs without exception, ministering to the will of the Father; who also, I say, came to be born man by the Virgin Mary, and I lives for ever. For the latter is He after428    Justin seems to mean that the renewal of heaven and earth dates from the incarnation of Christ. [St. Matt. xix. 28.] whom and by whom the Father will renew both the heaven and the earth; this is He who shall shine an eternal light in Jerusalem; this is he who is the king of Salem after the order of Melchizedek, and the eternal Priest of the Most High. The former is said to have circumcised the people a second time with knives of stone (which was a sign of this circumcision with which Jesus Christ Himself has circumcised us from the idols made of stone and of other materials), and to have collected together those who were circumcised from the uncircumcision, i.e., from the error of the world, in every place by the knives of stone, to wit, the words of our Lord Jesus. For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock. Accordingly the knives of stone we shall take to mean His words, by means of which so many who were in error have been circumcised from uncircumcision with the circumcision of the heart, with which God by Jesus commanded those from that time to be circumcised who derived their circumcision from Abraham, saying that Jesus (Joshua) would circumcise a second time with knives of stone those who entered into that holy land.

[113] Ὃ δὲ λέγω τοιοῦτόν ἐστιν. Ἰησοῦν, ὡς προέφην πολλάκις, Αὐσῆν καλούμενον, ἐκεῖνον τὸν μετὰ τοῦ Χαλὲβ κατάσκοπον εἰς τὴν Χαναὰν ἐπὶ τὴν γῆν ἀποσταλέντα, Ἰησοῦν Μωυσῆς ἐκάλεσε. τοῦτο σὺ οὐ ζητεῖς δι' ἣν αἰτίαν ἐποίησεν, οὐκ ἀπορεῖς, οὐδὲ φιλοπευστεῖς: τοιγαροῦν λέληθέ σε ὁ Χριστός, καὶ ἀναγινώσκων οὐ συνίης, οὐδὲ νῦν, ἀκούων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς ἡμῶν, συλλογίζῃ οὐκ ἀργῶς οὐδ' ὡς ἔτυχεν ἐκείνῳ τεθεῖσθαι τοὔνομα. ἀλλὰ διὰ τί μὲν ἓν ἄλφα πρώτῳ προσετέθη τῷ Ἀβραὰμ ὀνόματι, θεολογεῖς, καὶ διὰ τί ἓν ῥῶ τῷ Σάρρας ὀνόματι, ὁμοίως κομπολογεῖς: διὰ τί δὲ τὸ πατρόθεν ὄνομα τῷ Αὐσῇ, τῷ υἱῷ Ναυῆ, ὅλον μετωνόμασται τῷ Ἰησοῦ, οὐ ζητεῖς ὁμοίως. ἐπεὶ δὲ οὐ μόνον μετωνομάσθη αὐτοῦ τὸ ὄνομα, ἀλλὰ καὶ διάδοχος γενόμενος Μωυσέως, μόνος τῶν ἀπ' Αἰγύπτου ἐξελθόντων ἐν ἡλικίᾳ τοιαύτῃ ὄντων εἰσήγαγεν εἰς τὴν ἁγίαν γῆν τὸν περιλειφθέντα λαόν: καὶ ὃν τρόπον ἐκεῖνος εἰσήγαγεν εἰς τὴν ἁγίαν γῆν τὸν λαόν, οὐχὶ Μωυσῆς, καὶ ὡς ἐκεῖνος ἐν κλήρῳ διένειμεν αὐτὴν τοῖς εἰσελθοῦσι μετ' αὐτοῦ, οὕτως καὶ Ἰησοῦς ὁ Χριστὸς τὴν διασπορὰν τοῦ λαοῦ ἐπιστρέψει, καὶ διαμεριεῖ τὴν ἀγαθὴν γῆν ἑκάστῳ, οὐκέτι δὲ κατὰ ταὐτά. ὁ μὲν γὰρ πρόσκαιρον ἔδωκεν αὐτοῖς τὴν κληρονομίαν, ἅτε οὐ Χριστὸς ὁ θεὸς ὢν οὐδὲ υἱὸς θεοῦ, ὁ δὲ μετὰ τὴν ἁγίαν ἀνάστασιν αἰώνιον ἡμῖν τὴν κατάσχεσιν δώσει. τὸν ἥλιον ἔστησεν ἐκεῖνος, μετονομασθεὶς πρότερον τῷ Ἰησοῦ ὀνόματι καὶ λαβὼν ἀπὸ τοῦ πνεύματος αὐτοῦ ἰσχύν. ὅτι γὰρ Ἰησοῦς ἦν ὁ Μωυσεῖ καὶ τῷ Ἀβραὰμ καὶ τοῖς ἄλλοις ἁπλῶς πατριάρχαις φανεὶς καὶ ὁμιλήσας, τῷ τοῦ πατρὸς θελήματι ὑπηρετῶν, ἀπέδειξα: ὃς καὶ ἄνθρωπος γεννηθῆναι διὰ τῆς παρθένου Μαρίας ἦλθε, καὶ ἔστιν ἀεί. οὗτος γάρ ἐστιν ἀφ' οὗ καὶ τὸν οὐρανὸν καὶ τὴν γῆν καὶ δι' οὗ ὁ πατὴρ μέλλει καινουργεῖν, οὗτός ἐστιν ὁ ἐν Ἰερουσαλὴμ αἰώνιον φῶς λάμπειν μέλλων, οὗτός ἐστιν ὁ κατὰ τὴν τάξιν Μελχισεδὲκ βασιλεὺς Σαλὴμ καὶ αἰώνιος ἱερεὺς ὑψίστου ὑπάρχων. ἐκεῖνος λέγεται δευτέραν περιτομὴν μαχαίραις πετρίναις τὸν λαὸν περιτετμηκέναι, ὅπερ κήρυγμα ἦν τῆς περιτομῆς ταύτης ἧς περιέτεμεν ἡμᾶς αὐτὸς Ἰησοῦς Χριστὸς ἀπὸ τῶν λίθων καὶ τῶν ἄλλων εἰδώλων, καὶ θημωνιὰς ποιήσας τῶν ἀπὸ ἀκροβυστίας, τοῦτ' ἔστιν ἀπὸ τῆς πλάνης τοῦ κόσμου, ἐν παντὶ τόπῳ περιτμηθέντων πετρίναις μαχαίραις, τοῖς Ἰησοῦ τοῦ κυρίου ἡμῶν λόγοις. ὅτι γὰρ λίθος καὶ πέτρα ἐν παραβολαῖς ὁ Χριστὸς διὰ τῶν προφητῶν ἐκηρύσσετο, ἀποδέδεικταί μοι. καὶ τὰς μαχαίρας οὖν τὰς πετρίνας τοὺς λόγους αὐτοῦ ἀκουσόμεθα, δι' ὧν ἀπὸ τῆς ἀκροβυστίας οἱ πλανώμενοι τοσοῦτοι καρδίας περιτομὴν περιετμήθησαν, ἣν περιτμηθῆναι καὶ τοὺς ἔχοντας τὴν ἀπὸ τοῦ Ἀβραὰμ ἀρχὴν λαβοῦσαν περιτομὴν ὁ θεὸς διὰ τοῦ Ἰησοῦ προὔτρεπεν ἔκτοτε, καὶ τοὺς εἰσελθόντας εἰς τὴν γῆν ἐκείνην τὴν ἁγίαν δευτέραν περιτομὴν πετρίναις μαχαίραις εἰπὼν τὸν Ἰησοῦν περιτετμηκέναι αὐτούς.