Justin Martyr's 'Dialogue of Trypho' as Rhetoric

[mlinssen]

I am prepping Trypho for the same treatment that I put 1st Apology through Mac. I could tag along the stauro-stuff and the circumference

[MrMacSon]

I am prepping Trypho for the same treatment that I put 1st Apology through Mac. I could tag along the stauro-stuff and the circumference

It'd be good to stake it all out in Greek, though staked J is not as illustrious as crucified J
Oh, and the circumference will vary between the circumcision and the uncircumcision

[mlinssen]

I am prepping Trypho for the same treatment that I put 1st Apology through Mac. I could tag along the stauro-stuff and the circumference

It'd be good to stake it all out in Greek, though staked J is not as illustrious as crucified J

It's still one and the same word, me love. So I'll get both

Oh, and the circumference will vary between the circumcision and the uncircumcision

The dubious distinction merely points to circumstantial evidence I presume, but still I'll not circumnavigate the issue yet circumvent it and assail all circumstances even if that proves to be rather circuitous - and don't you dare mistake any and all of this for circumlocution

[MrMacSon]

Chapter	Significant Passage about Him
1-6
7	"[The Prophets] both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him ... these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom."
8	. Justin: men who are friends of Christ possessed me become acquainted with the Christ of God, and, after being initiated, live a happy life. Trypho's challenge/s: " But Christ--if He has indeed been born, and exists anywhere--is unknown " " having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing." .
9	Justin: "[you] have been persuaded by teachers who do not understand the Scriptures"
10	. Trypho: "you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments." .
11	. "... we see and are persuaded that men approach God... and we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety ... " For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed." .
12-22	. a few mentions of Christ Justin's accusation at the end of chap.17: "you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up" .
23	"[no more need of circumcision] because Jesus Christ the Son of God has been born without sin"
24	" the blood of that circumcision is obsolete, and we trust in the blood of salvation; there is now another covenant, and another law has gone forth from Zion. Jesus Christ circumcises all who will--as was declared above--with knives of stone; that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace."
25-29	. Christs and a bit of circumcision chapter 28: " if he has the knowledge of God and of His Christ, and keeps the everlasting righteous decrees, he is circumcised with the good and useful circumcision, and is a friend of God, and God rejoices in his gifts and offering" .
30	. "... For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God ... For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate governor of Judaea..." .
31
32	. Trypho: "this so-called Christ of yours was dishonourable and inglorious, so much so that the last curse contained in the law of God fell on him, for he was crucified." Justin: "... until He makes His enemies His footstool; which indeed happens from the time that our Lord Jesus Christ ascended to heaven, after He rose again from the dead ... the Lord is called the Christ by the Holy Spirit of prophecy ..." .
33	. Melchizedek* and Hezekiah are invoked by Justin * described by Moses as the priest of the Most High, and he was a priest of those who were in uncircumcision .
34	Justin: "Gentiles who know God, the Maker of all things through Jesus the crucified,...abide every torture and vengeance even to the extremity of death, rather than worship idols"
35	. Trypho said, "I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence." Justin "The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him ... "For he said, 'Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves." And, 'There shall be schisms and heresies.' And, 'Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' And, 'Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' ... confessors of Jesus in name only ... Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine ... "...Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious advent, and may not be condemned to fire by Him." .

[mlinssen]

Trypho 35 starts right here

http://www.bl.uk/manuscripts/Viewer.asp ... 2951_f064v

σταυρωθέντα is written as staurogram, cq στρωθέντα - which is quite remarkable I think, but perhaps that's only because I haven't encountered anything else

It's also odd that the text is not rendered correctly for the names of "sects"

καλούμενοι Μαρκιανοί, οἱ δὲ Οὐαλεντινιανοί, οἱ δὲ Βασιλειδιανοί, οἱ δὲ Σατορνιλιανοί???

No

καλούμενοι Μαρκιανοί, οἱ δὲ Οὐαλεντινιανοί, οἱ δὲ Βασιλιδιανοί, οἱ δὲ Σατορνελιανοί

While surfing Ze Webs, I found this gem:

The theory which makes the most sense of internal and external evidence posits that the Dialogue was written for a Diaspora Jewish audience in the context of Christian missions and (somewhat quickly) found wider circulation among Christians opposed to Judaism

LOL

https://pursuingveritas.com/2021/12/01/ ... th-trypho/

[mlinssen]

I am prepping Trypho for the same treatment that I put 1st Apology through Mac. I could tag along the stauro-stuff and the circumference

It'd be good to stake it all out in Greek, though staked J is not as illustrious as crucified J

It's still one and the same word, me love. So I'll get both

Oh, and the circumference will vary between the circumcision and the uncircumcision

The dubious distinction merely points to circumstantial evidence I presume, but still I'll not circumnavigate the issue yet circumvent it and assail all circumstances even if that proves to be rather circuitous - and don't you dare mistake any and all of this for circumlocution

I'm halfway with the chores Mac, and it's paying off.
Check viewtopic.php?p=152357#p152357, I've parked it there for today.
We find this same crap in Kenyon's Chester Beatty Biblical Papyrus V

It is evident that all of the real LXX that we have is heavily Christified, and the whole reason that we have it in Greek is only that it was desperately needed by Christianity.
But, Hueller made a perceptive comment about the Pentateuch not containing any of the 13 XS ligatures, in the LXX part, as "abbreviation" for anointed.
And this whole Joshua of Nun business, absent in the Coptic tradition AFAIK, may very well have been decisive for the pronunciation of the ligature. And to be frank, of course, it could have been anything else before that time

[mlinssen]

Chapter	Significant Passage about Him
1-6
7	"[The Prophets] both glorified the Creator, the God and Father of all things, and proclaimed His Son, the Christ [sent] by Him ... these things cannot be perceived or understood by all, but only by the man to whom God and His Christ have imparted wisdom."
8	. Justin: men who are friends of Christ possessed me become acquainted with the Christ of God, and, after being initiated, live a happy life. Trypho's challenge/s: " But Christ--if He has indeed been born, and exists anywhere--is unknown " " having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing." .
9	Justin: "[you] have been persuaded by teachers who do not understand the Scriptures"
10	. Trypho: "you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments." .
11	. "... we see and are persuaded that men approach God... and we see and are persuaded that men approach God, leaving their idols and other unrighteousness, through the name of Him who was crucified, Jesus Christ, and abide by their confession even unto death, and maintain piety ... " For the true spiritual Israel, and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations), are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed." .
12-22	. a few mentions of Christ Justin's accusation at the end of chap.17: "you selected and sent out from Jerusalem chosen men through all the land to tell that the godless heresy of the Christians had sprung up" .
23	"[no more need of circumcision] because Jesus Christ the Son of God has been born without sin"
24	" the blood of that circumcision is obsolete, and we trust in the blood of salvation; there is now another covenant, and another law has gone forth from Zion. Jesus Christ circumcises all who will--as was declared above--with knives of stone; that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace."
25-29	. Christs and a bit of circumcision chapter 28: " if he has the knowledge of God and of His Christ, and keeps the everlasting righteous decrees, he is circumcised with the good and useful circumcision, and is a friend of God, and God rejoices in his gifts and offering" .
30	. "... For we do continually beseech God by Jesus Christ to preserve us from the demons which are hostile to the worship of God ... For we call Him Helper and Redeemer, the power of whose name even the demons do fear; and at this day, when they are exorcised in the name of Jesus Christ, crucified under Pontius Pilate governor of Judaea..." .
31
32	. Trypho: "this so-called Christ of yours was dishonourable and inglorious, so much so that the last curse contained in the law of God fell on him, for he was crucified." Justin: "... until He makes His enemies His footstool; which indeed happens from the time that our Lord Jesus Christ ascended to heaven, after He rose again from the dead ... the Lord is called the Christ by the Holy Spirit of prophecy ..." .
33	. Melchizedek* and Hezekiah are invoked by Justin * described by Moses as the priest of the Most High, and he was a priest of those who were in uncircumcision .
34	Justin: "Gentiles who know God, the Maker of all things through Jesus the crucified,...abide every torture and vengeance even to the extremity of death, rather than worship idols"
35	. Trypho said, "I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence." Justin "The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him ... "For he said, 'Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves." And, 'There shall be schisms and heresies.' And, 'Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves.' And, 'Many false Christs and false apostles shall arise, and shall deceive many of the faithful.' ... confessors of Jesus in name only ... Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine ... "...Wherefore we pray for you and for all other men who hate us; in order that you, having repented along with us, may not blaspheme Him who, by His works, by the mighty deeds even now wrought through His name, by the words He taught, by the prophecies announced concerning Him, is the blameless, and in all things irreproachable, Christ Jesus; but, believing on Him, may be saved in His second glorious advent, and may not be condemned to fire by Him." .

Mac, I've finished Dialogue with Trypho. Highlighted the stauro stuff as well as the circumcision ones, among others.
I've encountered plenty of staurograms in the process but forgot to mark them as such, sorry

It all starts right here

And don't skip the summary

[MrMacSon]

Mac, I've finished Dialogue with Trypho. Highlighted the stauro stuff as well as the circumcision ones, among others.
I've encountered plenty of staurograms in the process but forgot to mark them as such, sorry

It all starts right here

And don't skip the summary
.

Most remarkable. First 'Joshua' is just the nomen sacrum, both others are IHSOUS in full, and even broken apart across lines!!! That is the very best evidence of "most certainly not a nomen sacrum", that a word gets broken up. Still, all in all this surely is worth a little note.

'Joshua' is, of course, simply the anglicisation of the Hebrew/Aramaic(?) Y'shua/Y'hoshua and the Greek Iesous


[edited]
and Note the hyphen/s eg.
(pink highlight replaces red highlight for Jesus Christ herein)
(and lavender highlight replaces red highlight for Ἰῦ/Ἰς/Iesous, son of Naun herein)

....... ... Ἰη -
.. σοῦ ...

DialogueWithTrypho_Chapter49-JoshuaJesus.png (1.03 MiB) Viewed 373 times

A remarkable note is towards Chapter 49, relevant part of which can be found at Folio 76v: http://www.bl.uk/manuscripts/Viewer.asp ... 2951_f076v

Observe the margins, they say Trypho - Justinus - Trypho - Justinus - Trypho, and the diplomatic transcription starts at the first Trypho:

Καὶ ὁ Τρύφων· Καὶ τοῦτο παράδο
ξον λέγειν μοι δοκεῖς, ὅτι τὸ ἐν Ἠλίᾳ τοῦ θεοῦ γενόμενον
προφητικὸν πνεῦμα καὶ ἐν Ἰωάννῃ γέγονε. Κἀγὼ
πρὸς ταῦτα· Οὐ δοκεῖ σοι ἐπὶ Ἰῦ, τὸν τοῦ Ναυῆ, τὸν δι
αδεξάμενον τὴν λαοηγησίαν μετὰ Μωυσέα, τὸ αὐτὸ
γεγονέναι, ὅτε ἐρρέθη τῷ Μωυσεῖ ἐπιθεῖναι τῷ Ἰη -
σοῦ τὰς χεῖρας, εἰπόντος αὐτοῦ τοῦ θεοῦ· Κἀγὼ
μεταθήσω ἀπὸ τοῦ πνεύματος τοῦ ἐν σοὶ ἐπ' αὐτόν; 7 Κἀ -
κεῖνος· Μάλιστα. Ὡς οὖν, φημί, ἔτι ὄντος τότε
ἐν ἀνθρώποις τοῦ Μωυσέως, μετέθηκεν ἐπὶ τὸν Ἰησοῦν ὁ θεὸς
ἀπὸ τοῦ ἐν Μωυσεῖ πνεύματος, οὕτως καὶ ἀπὸ τοῦ Ἠλίου ἐ
πὶ τὸν Ἰωάννην ἐλθεῖν ὁ θεὸς δυνατὸς ἦν ποιῆσαι,
ἵνα, ὥσπερ ὁ Χς τῇ πρώτῃ παρουσίᾳ ἄδοξος ἐ
φάνη, οὕτως καὶ τοῦ πνεύματος τοῦ ἐν Ἠλίᾳ πάντοτε καθα
ρεύοντος, τοῦ Χῦ, ἄδοξος ἡ πρώτη παρουσία νοηθῇ.
8 κρυφίᾳ γὰρ χειρὶ ὁ κύριος πολεμεῖν τὸν Ἀμαλὴκ εἴρη -
ται, καὶ ὅτι ἔπεσεν ὁ Ἀμαλὴκ οὐκ ἀρνήσεσθε.
εἰ δὲ ἐν τῇ ἐνδόξῳ παρουσίᾳ τοῦ Χῦ πολεμηθή
σεσθαι τὸν Ἀμαλὴκ μόνον λέγεται, ποῖος καρπὸς
ἔσται τοῦ λόγου, ὅς φησι· Κρυφίᾳ χειρὶ ὁ θεὸς πολε
μεῖ τὸν Ἀμαλήκ; νοῆσαι δύνασθε ὅτι κρυφίᾳ δύ
ναμις τοῦ θεοῦ γέγονε τῷ σταυρωθέντι Χῷ, ὃν καὶ τὰ δαι
μόνια φρίσσει καὶ πᾶσαι ἁπλῶς αἱ ἀρχαὶ καὶ ἐξου
σίαι τῆς γῆς.

And Trypho said, "This statement also seems to me paradoxical; namely, that the prophetic Spirit of God, who was in Elijah, was also in John." To this I replied, "Do you not think that the same thing happened in the case of Ἰῦ the son of Naun, who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Iesous, and God said to him, I will take of the spirit which is in thee, and put it on him?' " And he said, "Certainly." "As therefore," I say, "while Moses was still among men, God took of the spirit which was in Moses and put it on Iesous, even so God was able to cause [the spirit of] Elijah to come upon John in order that 'Christ' at His first coming appeared inglorious, even so the first coming of the spirit, which remained always pure in Elijah like that of 'Christ', might be perceived to be inglorious. For the Lord said He would wage war against Amalek with concealed hand; and you will not deny that Amalek fell. But if it is said that only in the glorious advent of 'Christ' war will be waged with Amalek, how great will the fulfilment of Scripture be which says, 'God will wage war against Amalek with concealed hand!' You can perceive that the concealed power of God was in 'Christ' the 'staurothenti-fied', before whom demons, and all the principalities and powers of the earth, tremble."

You point out a passage from near the start of Dialogue with Trypho 61:

1 Μαρτύριον δὲ καὶ ἄλλο ὑμῖν, ὦ φίλοι, ἔφην, ἀπὸ τῶν γραφῶν δώσω, ὅτι ἀρχὴν πρὸ πάντων τῶν κτισμάτων ὁ θεὸς γεγέννηκε δύναμίν τινα ἐξ ἑαυτοῦ λογικήν, ἥτις καὶ δόξα κυρίου ὑπὸ τοῦ πνεύματος τοῦ ἁγίου καλεῖται, ποτὲ δὲ υἱός, ποτὲ δὲ σοφία, ποτὲ δὲ ἄγγελος, ποτὲ δὲ θεός, ποτὲ δὲ κύριος καὶ λόγος, ποτὲ δὲ ἀρχιστράτηγον ἑαυτὸν λέγει, ἐν ἀνθρώπου μορφῇ φανέντα τῷ τοῦ Ναυῆ, Ἰησοῦ· ἔχει γὰρ πάντα προσονομάζεσθαι ἔκ τε τοῦ ὑπηρετεῖν

1 "I shall give you another testimony, my friends," said I, "from the Scriptures, that God begat before all creatures a Beginning, a certain rational power from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to* Iesous the son of Naun. For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will ...

* One could think that the NT Iesous -'Jesus'- was thought to have

..."appeared in human form [as] Iesous [redivivus]"

There's this from chapter 62:

4 ἀλλὰ τοῦτο τὸ τῷ ὄν τι ἀπὸ τοῦ πατρὸς προβληθὲν γέννημα πρὸ πάντων τῶν ποιημάτων συνῆν τῷ πατρί, καὶ τούτῳ ὁ πατὴρ προ σομιλεῖ, ὡς ὁ λόγος διὰ τοῦ Σολομῶνος ἐδήλωσεν, ὅτι καὶ ἀρχὴ πρὸ πάντων τῶν ποιημάτων τοῦτ' αὐ τὸ καὶ γέννημα ὑπὸ τοῦ θεοῦ ἐγεγέννητο, ὃ σοφία δι ὰ Σολομῶνος καλεῖται, καὶ δι' ἀποκαλύψεως τῆς γε γενημένης Ἰησοῦ τῷ τοῦ Ναυῆ τοῦτο αὐτὸ εἰ πόντος. ἵνα δὲ καὶ ἐκ τούτων φανερὸν ὑμῖν γένηται ὃ λέγω, ἀκούσατε καὶ τῶν ἀπὸ τοῦ βιβλίου Ἰησοῦ. 5 ἔστι δὲ ταῦτα· Καὶ ἐγένετο ὡς ἦν Ἰησοῦς ἐν Ἰεριχώ, ἀ ναβλέψας τοῖς ὀφθαλμοῖς ὁρᾷ ἄνθρωπον ἑστηκότα κατέναντι αὐτοῦ. καὶ προσελθὼν ὁ Ἰησοῦς εἶπεν αὐτῷ· Ἡμέτερος εἶ ἢ τῶν ὑπεναντίων; καὶ εἶπεν αὐ τῷ· Ἐγὼ ἀρχιστράτηγος δυνάμεως κυρίου, νῦν παραγέγονα. καὶ Ἰς ἔπεσεν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν, καὶ εἶπεν αὐτῷ· Δέσποτα, τί προστάσσεις τῷ σῷ οἰκέτῃ; καὶ λέγει ὁ ἀρχιστράτηγος κυρίου πρὸς Ἰησοῦν· Λῦσαι τὰ ὑπο δήματα τῶν ποδῶν σου· ὁ γὰρ τόπος, ἐφ' οὗ ἕστηκας, γῆ ἁγία ἐστί. καὶ ἡ Ἰεριχὼ συγκεκλεισμένη ἦν καὶ ὠ χυρωμένη, καὶ οὐδεὶς ἐξ αὐτῆς ἐξεπορεύετο. καὶ εἶπε κύριος πρὸς Ἰησοῦν· Ἰδοὺ παραδίδωμί σοι τὴν Ἰεριχὼ ὑποχείριον καὶ τὸν βασιλέα αὐτῆς τὸν ἐν αὐτῇ, δυνατοὺς ὄντας ἰσχύϊ.

4 But this Offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him; even as the Scripture by Solomon has made clear, that He whom Solomon calls Wisdom, was begotten as a Beginning before all His creatures and as Offspring by God, who has also declared this same thing in the revelation made by Iesous the son of Naun. Listen, therefore, to the following from the 'book of Joshua', that what I say may become manifest to you. 5 It is this: 'And it came to pass, when Iesous was near Jericho, he lifted up his eyes, and sees a 'man' standing over against him. And Iesous approached to Him, and said, 'Art thou for us, or for our adversaries?' And He said to him, 'I am Captain of the Lord's host: now have I come.' And Iesous fell on his face on the ground, and said to Him, 'Lord, what commandest Thou Thy servant?' And the Lord's Captain says to Iesous, 'Loose the shoes off thy feet; for the place whereon thou standest is holy ground.' And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Iesous, 'Behold, I give into thine hand Jericho, and its king, [and] its mighty men'."

Then, in chapter 63:

And Trypho said,
"This point has been proved to me forcibly, and by many arguments, my friend. It remains, then, to prove that He submitted to become man by the Virgin, according to the will of His Father; and to be crucified, and to die. Prove also clearly, that after this He rose again and ascended to heaven."

[Justin] answered,
"This, too, has been already demonstrated by me in the previously quoted words of the prophecies, my friends; which, by recalling and expounding for your sakes, I shall endeavour to lead you to agree with me also about this matter. The passage, then, which Isaiah records, 'Who shall declare His generation? For His life is taken away from the earth' [Isaiah 53:8] - does it not appear to you to refer to One who, not having descent from men, was said to be delivered over to death by God for the transgressions of the people, of whose blood, Moses (as I mentioned before), when speaking in parable, said, that He would wash His garments in the blood of the grape; since His blood did not spring from the seed of man, but from the will of God. And then, what is said by David, 'In the splendours of Thy holiness have I begotten Thee from the womb, before the morning star. The Lord hath sworn, and will not repent, Thou art a priest for ever, after the order of Melchizedek,' does this not declare to you that [He was] from of old, and that the God and Father of all things intended Him to be begotten by a human womb? ...
.

[MrMacSon]

Chapter 75 of the Dialogue is interesting in that it makes reference to the name of God himself - as the nomen sacrum Ἰς - wrt the change of name of Auses (Oshea) to Y'shua

. "Moreover, in the book of Exodus we have also perceived that the name of God Himself which, He says, was not revealed to Abraham or to Jacob, was [Ἰς], and was declared mysteriously through Moses. Thus it is written: 'And the Lord spake to Moses, Say to this people, Behold, I send My angel before thy face, to keep thee in the way, to bring thee into the land which I have prepared for thee. Give heed to Him, and obey Him; do not disobey Him. For He will not draw back from you; for My name is in Him.' Now understand that He who led your fathers into the land is called by this name [Ἰς], and first called Auses (Oshea). For if you shall understand this, you shall likewise perceive that the name of Him who said to Moses, 'for My name is in Him,' was [Ἰς]. For, indeed, He was also called Israel, and Jacob's name was changed to this also. Now Isaiah shows that those prophets who are sent to publish tidings from God are called His angels and apostles. For Isaiah says in a certain place, 'Send me.' And that the prophet whose name was changed, [Ἰῦ], was strong and great, is manifest to all. If, then, we know that God revealed Himself in so many forms to Abraham, and to Jacob, and to Moses, how are we at a loss, and do not believe that, according to the will of the Father of all things, it was possible for Him to be born man of the Virgin, especially after we have such Scriptures, from which it can be plainly perceived that He became so according to the will of the Father? .

. 1 Ἐν δὲ τῷ βιβλίῳ τῆς Ἐξόδου, ὅτι αὐτοῦ τὸ ὄνομα τοῦ θεοῦ καὶ Ἰς ἦν, ὃ λέγει τῷ Ἀβραὰμ μὴ δεδηλῶσθαι μηδὲ τῷ Ἰακώβ, διὰ Μωυσέως ἐν μυστηρίῳ ὁμοίως ἐξηγγέλθη, καὶ ἡμεῖς νενοήκαμεν. οὕτως δὲ εἴρηται· Καὶ εἶπε κύριος τῷ Μωυσεῖ· Εἰπὲ τῷ λαῷ τούτῳ· ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάσσῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι. πρόσεχε αὐτῷ καὶ εἰσάκουε αὐτοῦ, μὴ ἀπείθει αὐτῷ. οὐ γὰρ μὴ ὑποστείληταί σε· τὸ γὰρ ὄνομά μου ἐστὶν ἐπ' αὐτῷ. 2 τίς οὖν εἰς τὴν γῆν εἰσήγαγε τοὺς πατέρας ὑμῶν; ἤδη ποτὲ νοήσατε ὅτι ὁ ἐν τῷ ὀνόματι τούτῳ ἐπονομασθεὶς Ἰς, πρότερον Αὐσῆς καλούμενος. εἰ γὰρ τοῦτο νοήσετε, καὶ ὅτι τὸ ὄνομα αὐτοῦ τοῦ εἰπόντος τῷ Μωυσεῖ· τὸ γὰρ ὄνομά μου ἐστὶν ἐπ' αὐτῷ. Ἰς ἦν, ἐπιγνώσεσθε. καὶ γὰρ καὶ Ἰσραὴλ αὐτὸς ἦν καλούμενος, καὶ τὸν Ἰακὼβ τούτῳ τῷ ὀνόματι ὁμοίως μετωνομάκει. 3 ὅτι δὲ καὶ ἄγγελοι καὶ ἀπόστολοι τοῦ θεοῦ λέγονται οἱ ἀγγέλλειν τὰ παρ' αὐτοῦ ἀποστελλόμενοι προφῆται, ἐν τῷ Ἠσαίᾳ δεδήλωται. λέγει γὰρ ἐκεῖ ὁ Ἠσαίας· Ἀπόστειλόν με. καὶ ὅτι προφήτης ἰσχυρὸς καὶ μέγας γέγονεν ὁ ἐπονομασθεὶς τῷ Ἰῦ ὀνόματι, φανερὸν πᾶσίν ἐστιν. 4 εἰ οὖν ἐν τοσαύταις μορφαῖς οἴδαμεν πεφανερῶσθαι τὸν θεὸν ἐκεῖνον τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ καὶ τῷ Μωυσεῖ, πῶς ἀποροῦμεν καὶ ἀπιστοῦμεν κατὰ τὴν τοῦ πατρὸς τῶν ὅλων βουλὴν καὶ ἄνθρωπον αὐτὸν διὰ παρθένου γεννηθῆναι μὴ δεδυνῆσθαι, καὶ ταῦτα ἔχοντες γραφὰς τοιαύτας, ἐξ ὧν συννοῆσαι ἔστι διαρρήδην ὅτι κατὰ τὴν τοῦ πατρὸς βουλὴν καὶ τοῦτο γέγονεν. .

[mlinssen]

Chapter 75 of the Dialogue is interesting in that it makes reference to the name of God himself - as the nomen sacrum Ἰς - wrt the change of name of Auses (Oshea) to Y'shua

. "Moreover, in the book of Exodus we have also perceived that the name of God Himself which, He says, was not revealed to Abraham or to Jacob, was [Ἰς], and was declared mysteriously through Moses. Thus it is written: 'And the Lord spake to Moses, Say to this people, Behold, I send My angel before thy face, to keep thee in the way, to bring thee into the land which I have prepared for thee. Give heed to Him, and obey Him; do not disobey Him. For He will not draw back from you; for My name is in Him.' Now understand that He who led your fathers into the land is called by this name [Ἰς], and first called Auses (Oshea). For if you shall understand this, you shall likewise perceive that the name of Him who said to Moses, 'for My name is in Him,' was [Ἰς]. For, indeed, He was also called Israel, and Jacob's name was changed to this also. Now Isaiah shows that those prophets who are sent to publish tidings from God are called His angels and apostles. For Isaiah says in a certain place, 'Send me.' And that the prophet whose name was changed, [Ἰῦ], was strong and great, is manifest to all. If, then, we know that God revealed Himself in so many forms to Abraham, and to Jacob, and to Moses, how are we at a loss, and do not believe that, according to the will of the Father of all things, it was possible for Him to be born man of the Virgin, especially after we have such Scriptures, from which it can be plainly perceived that He became so according to the will of the Father? .

. 1 Ἐν δὲ τῷ βιβλίῳ τῆς Ἐξόδου, ὅτι αὐτοῦ τὸ ὄνομα τοῦ θεοῦ καὶ Ἰς ἦν, ὃ λέγει τῷ Ἀβραὰμ μὴ δεδηλῶσθαι μηδὲ τῷ Ἰακώβ, διὰ Μωυσέως ἐν μυστηρίῳ ὁμοίως ἐξηγγέλθη, καὶ ἡμεῖς νενοήκαμεν. οὕτως δὲ εἴρηται· Καὶ εἶπε κύριος τῷ Μωυσεῖ· Εἰπὲ τῷ λαῷ τούτῳ· ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάσσῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν ἣν ἡτοίμασά σοι. πρόσεχε αὐτῷ καὶ εἰσάκουε αὐτοῦ, μὴ ἀπείθει αὐτῷ. οὐ γὰρ μὴ ὑποστείληταί σε· τὸ γὰρ ὄνομά μου ἐστὶν ἐπ' αὐτῷ. 2 τίς οὖν εἰς τὴν γῆν εἰσήγαγε τοὺς πατέρας ὑμῶν; ἤδη ποτὲ νοήσατε ὅτι ὁ ἐν τῷ ὀνόματι τούτῳ ἐπονομασθεὶς Ἰς, πρότερον Αὐσῆς καλούμενος. εἰ γὰρ τοῦτο νοήσετε, καὶ ὅτι τὸ ὄνομα αὐτοῦ τοῦ εἰπόντος τῷ Μωυσεῖ· τὸ γὰρ ὄνομά μου ἐστὶν ἐπ' αὐτῷ. Ἰς ἦν, ἐπιγνώσεσθε. καὶ γὰρ καὶ Ἰσραὴλ αὐτὸς ἦν καλούμενος, καὶ τὸν Ἰακὼβ τούτῳ τῷ ὀνόματι ὁμοίως μετωνομάκει. 3 ὅτι δὲ καὶ ἄγγελοι καὶ ἀπόστολοι τοῦ θεοῦ λέγονται οἱ ἀγγέλλειν τὰ παρ' αὐτοῦ ἀποστελλόμενοι προφῆται, ἐν τῷ Ἠσαίᾳ δεδήλωται. λέγει γὰρ ἐκεῖ ὁ Ἠσαίας· Ἀπόστειλόν με. καὶ ὅτι προφήτης ἰσχυρὸς καὶ μέγας γέγονεν ὁ ἐπονομασθεὶς τῷ Ἰῦ ὀνόματι, φανερὸν πᾶσίν ἐστιν. 4 εἰ οὖν ἐν τοσαύταις μορφαῖς οἴδαμεν πεφανερῶσθαι τὸν θεὸν ἐκεῖνον τῷ Ἀβραὰμ καὶ τῷ Ἰακὼβ καὶ τῷ Μωυσεῖ, πῶς ἀποροῦμεν καὶ ἀπιστοῦμεν κατὰ τὴν τοῦ πατρὸς τῶν ὅλων βουλὴν καὶ ἄνθρωπον αὐτὸν διὰ παρθένου γεννηθῆναι μὴ δεδυνῆσθαι, καὶ ταῦτα ἔχοντες γραφὰς τοιαύτας, ἐξ ὧν συννοῆσαι ἔστι διαρρήδην ὅτι κατὰ τὴν τοῦ πατρὸς βουλὴν καὶ τοῦτο γέγονεν. .

fut ind mid 2nd pl : ἐπιγνώσεσθε: ἐπιγιγνώσκω, recognise

It would seem that Jesus is all, really - and that Sweet Jus can't make up his mind.
You know, all this doesn't really sound like a master plan, like a lazy strategist who narrates his grand victory for the 50th time - this doesn't consist of a solid core, a vision, a core truth. All this seems reminiscent of try outs, of putting one's eggs in multiple baskets in order to minimise risk and increase chance. This isn't a single page with three bullets either, it is a convoluted collage of choreographies from the Tanakh already twisted to the tunes that would benefit Sweet Jus.
And the strategy seems to be: if you believe only 10% of everything that I tell you I will succeed in convincing you because the sum total of belief will then amount to more than 50%

Something like that. He's merely clasping at straws