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

“But I shall quote the passage by which it is made known that God divided all the nations. It is as follows: ‘Ask thy father, and he will show thee; thine elders, and they will tell thee; when the Most High divided the nations, as He dispersed the sons of Adam. He set the bounds of the nations according to the numbers of the children of Israel; and the Lord’s portion became His people Jacob, and Israel was the lot of His inheritance.’ ”514    Deut. xxxii. 7 ff. And having said this, I added: “The Seventy have translated it, ‘He set the bounds of the nations according to the number of the angels of God.’ But because my argument is again in nowise weakened by this, I have adopted your exposition. And you yourselves, if you will confess the truth, must acknowledge that we, who have been called by God through the despised and shameful mystery of the cross (for the confession of which, and obedience to which, and for our piety, punishments even to death have been inflicted on us by demons, and by the host of the devil, through the aid ministered to them by you), and endure all torments rather than deny Christ even by word, through whom we are called to the salvation prepared beforehand by the Father, are more faithful to God than you, who were redeemed from Egypt with a high hand and a visitation of great glory, when the sea was parted for you, and a passage left dry, in which [God] slew those who pursued you with a very great equipment, and splendid chariots, bringing back upon them the sea which had been made a way for your sakes; on whom also a pillar of light shone, in order that you, more than any other nation in the world, might possess a peculiar light, never-failing and never-setting; for whom He rained manna as nourishment, fit for the heavenly angels, in order that you might have no need to prepare your food; and the water at Marah was made sweet; and a sign of Him that was to be crucified was made, both in the matter of the serpents which bit you, as I already mentioned (God anticipating before the proper times these mysteries, in order to confer grace upon you, to whom you are always convicted of being thankless), as well as in the type of the extending of the hands of Moses, and of Oshea being named Jesus (Joshua); when you fought against Amalek: concerning which God enjoined that the incident be recorded, and the name of Jesus laid up in your understandings; saying that this is He who would blot out the memorial of Amalek from under heaven. Now it is clear that the memorial of Amalek remained after the son of Nave (Nun): but He makes it manifest through Jesus, who was crucified, of whom also those symbols were fore-announcements of all that would happen to Him, the demons would be destroyed, and would dread His name, and that all principalities and kingdoms would fear Him; and that they who believe in Him out of all nations would be shown as God-fearing and peaceful men; and the facts already quoted by me, Trypho, indicate this. Again, when you desired flesh, so vast a quantity of quails was given you, that they could not be told; for whom also water gushed from the rock; and a cloud followed you for a shade from heat, and covering from cold, declaring the manner and signification of another and new heaven; the latchets of your shoes did not break, and your shoes waxed not old, and your garments wore not away, but even those of the children grew along with them.

[131] Ἐρῶ δὲ καὶ τοὺς λόγους, δι' ὧν δηλοῦται μερίσας πάντα τὰ ἔθνη ὁ θεός. εἰσὶ δὲ οὗτοι: Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι, τοὺς πρεσβυτέρους σου, καὶ ἐροῦσί σοι. ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμοὺς υἱῶν Ἰσραήλ: καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. Καὶ εἰπὼν ταῦτα ἐπήνεγκα λέγων ὅτι οἱ ἑβδομήκοντα ἐξηγήσαντο, ὅτι Ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ. ἀλλ' ἐπεὶ καὶ ἐκ τούτου πάλιν οὐδέν μοι ἐλαττοῦται ὁ λόγος, τὴν ὑμετέραν ἐξήγησιν εἶπον. καὶ ὑμεῖς δ' εἰ βούλεσθε τὴν ἀλήθειαν ὁμολογῆσαι, ὅτι πιστότεροι πρὸς τὸν θεόν ἐσμεν, οἵτινες διὰ τοῦ ἐξουθενημένου καὶ ὀνείδους μεστοῦ μυστηρίου τοῦ σταυροῦ κληθέντες ὑπὸ τοῦ θεοῦ, ὧν καὶ τῇ ὁμολογίᾳ καὶ τῇ ὑπακοῇ καὶ τῇ εὐσεβείᾳ κολάσεις μέχρι θανάτου ὑπὸ τῶν δαιμονίων καὶ τῆς στρατιᾶς τοῦ διαβόλου, διὰ τῆς ὑφ' ὑμῶν ἐκείνοις γεγενημένης ὑπηρεσίας, προστετίμηνται, πάνθ' ὑπομένομεν ὑπὲρ τοῦ μηδὲ μέχρι φωνῆς ἀρνεῖσθαι τὸν Χριστόν, δι' οὗ ἐκλήθημεν εἰς σωτηρίαν τὴν προητοιμασμένην παρὰ τοῦ πατρός, ὑμῶν τῶν ἐν βραχίονι ὑψηλῷ καὶ ἐπισκοπῇ μεγάλης δόξης λυτρωθέντων ἀπὸ τῆς Αἰγύπτου, θαλάσσης ὑμῖν τμηθείσης καὶ γενομένης ὁδοῦ ξηρᾶς, ἐν ᾗ τοὺς διώκοντας ὑμᾶς μετὰ δυνάμεως πολλῆς πάνυ καὶ ἐνδόξων ἁρμάτων, ἐπικλύσας αὐτοῖς τὴν δι' ὑμᾶς ὁδοποιηθεῖσαν θάλασσαν, ἀπέκτεινεν: οἷς καὶ στύλος φωτὸς ἔλαμπεν, ἵνα καὶ παρὰ τὸν πάντα ἄλλον λαὸν τὸν ἐν τῷ κόσμῳ ἰδίῳ καὶ ἀνελλιπεῖ καὶ μὴ δύνοντι φωτὶ χρῆσθαι ἔχητε: οἷς ἄρτον εἰς τροφὴν ἴδιον ἀγγέλων οὐρανίων, τὸ μάννα, ἔβρεξεν, ἵνα μηδὲ σιτοποιΐας δεόμενοι ζητήσητε: καὶ τὸ ἐν Μερρᾷ ὕδωρ ἐγλυκάνθη: καὶ σημεῖον τοῦ σταυροῦσθαι μέλλοντος καὶ ἐπὶ τῶν ὄφεων τῶν δακόντων ὑμᾶς, ὡς προεῖπον, γεγένηται (πάντα προλαμβάνοντος πρὸ τῶν ἰδίων καιρῶν τὰ μυστήρια χαρίζεσθαι ὑμῖν τοῦ θεοῦ, πρὸς ὃν ἀχάριστοι ἐλέγχεσθε ἀεὶ γεγενημένοι) καὶ διὰ τοῦ τύπου τῆς ἐκτάσεως τῶν χειρῶν Μωυσέως καὶ τοῦ ἐπονομασθέντος Ἰησοῦ πολεμούντων τὸν Ἀμαλήκ, περὶ οὗ εἶπεν ὁ θεὸς ἀναγραφῆναι τὸ γεγενημένον, φήσας καὶ εἰς τὰς ὑμῶν ἀκοὰς Ἰησοῦ παραθέσθαι τὸ ὄνομα, εἰπὼν ὅτι οὗτός ἐστιν ὁ μέλλων ἐξαλείφειν ἀπὸ τῆς ὑπὸ τὸν οὐρανὸν τὸ μνημόσυνον τοῦ Ἀμαλήκ. καὶ ὅτι τὸ μνημόσυνον τοῦ Ἀμαλὴκ καὶ μετὰ τὸν τοῦ Ναυῆ υἱὸν μένει, φαίνεται: διὰ δὲ τοῦ Ἰησοῦ τοῦ σταυρωθέντος, οὗ καὶ τὰ σύμβολα ἐκεῖνα προκηρύγματα ἦν τῶν κατ' αὐτὸν ἁπάντων, ὅτι μέλλει ἐξολοθρευθήσεσθαι τὰ δαιμόνια καὶ δεδιέναι τὸ ὄνομα αὐτοῦ, καὶ πάσας τὰς ἀρχὰς καὶ τὰς βασιλείας ὁμοίως ὑφορᾶσθαι αὐτόν, καὶ ἐκ παντὸς γένους ἀνθρώπων θεοσεβεῖς καὶ εἰρηνικοὺς δείκνυσθαι εἶναι τοὺς εἰς αὐτὸν πιστεύοντας, φανερὸν ποιεῖ, καὶ τὰ προανιστορημένα ὑπ' ἐμοῦ, Τρύφων, σημαίνουσι. καὶ τοσαύτη δὲ ὀρτυγομήτρα ἐδόθη ὑμῖν ἐπιθυμήσασι κρεωφαγίας, ὅση ἀνάριθμος εἰπεῖν: οἷς καὶ ἐκ πέτρας ὕδωρ ἀνέβλυσε, καὶ νεφέλη εἰς σκιὰν ἀπὸ καύματος καὶ φυλακὴν ἀπὸ κρύους εἵπετο, ἄλλου οὐρανοῦ καινοῦ τρόπον καὶ προαγγελίαν ἀπαγγέλλουσα: ὧν καὶ οἱ ἱμάντες τῶν ὑποδημάτων οὐκ ἐρράγησαν, οὐδὲ αὐτὰ τὰ ὑποδήματα ἐπαλαιώθη, οὐδὲ τὰ ἐνδύματα κατετρίβη, ἀλλὰ καὶ τὰ τῶν νεωτέρων συνηύξανε.