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I’ll repost what Marcovich said here:
Miroslav Marcovich, ‘Notes on Justin Martyr's Apologies’, Illinois Classical Studies 17.2 (1992) 323-335, p. 326.
In my earlier post I said only that other editors and translators of the First Apology have not found it necessary to emend the text the way Marcovich does. I now think there are good reasons to reject Marcovich’s conjectural emendation of ἄνθρωπος in the text of First Apology 33.7. I do not by any means intend to suggest that Marcovich was incompetent or did not know his business. He was a great classicist, produced many critical editions of Greek texts, and was the founder and first editor of Illinois Classical Studies. I am suggesting only that he may well be mistaken in this particular case.
When I looked at the text in Migne PG 6 and the attendant Latin translation, I think the Latin translator got it right (autem … idem): what Justin was saying was that Ἰησοῦς meant Saviour in both Hebrew and Greek (not as Marcovich would have it, Man in Hebrew and Saviour in Greek):
Migne PG 6 cols. 381-382 (Justin Martyr First Apology 33.7)
Interestingly, I think MrMacSon translated 33.7 correctly earlier in the same thread. He included Marcovich’s conjectural <άνθρωπος> in the Greek text he gave, but did not then use it in his English translation:
I think this is correct: ἄνθρωπος is unnecessary, or actually intrusive, to the intended meaning of 33.7, which is that Ἰησοῦς means Saviour in both Hebrew and Greek. In the case of the Greek, Marcovich is likely correct that Justin is equating Ἰησοῦς with the Greek name Ἰάσων meaning Saviour (more literally ‘healer’) and gives several supporting citations. Also, Josephus recounts that the High Priest Jesus changed his name to Jason in Ant. 12.5.1/239 and a Jason son of Eleazar is mentioned in 1 Macc. 8.17. But Ἰησοῦς also meant something at least very much like Σωτήρ in Hebrew, at least according to Jewish folk etymologies. Philo says that Ἰησοῦς meant σωτηρία κυρίου, or ‘the salvation of the Lord’ in On the Change of Names 122.MrMacSon wrote: ↑Wed Jan 05, 2022 9:01 pm And the name Ἰησοῦς in the Hebrew language means/manifests [the same as] Σωτήρ (Saviour) in the Greek tongue - Τὸ δὲ Ἰησοῦς* ὄνομα <άνθρωπος> τῇ ἑβραΐδι φωνῇ σωτὴρ τῇ ἑλληνίδι διαλέκτῳ δηλοῖ - Wherefore, too, the angel said to the virgin, 'You shall call His name Ἰησοῦς/Iēsoús, for He shall save His people from their sins.'
viewtopic.php?p=131036#p131036
In the larger context of 33.7, Justin is providing an exegesis of Matt 1.21, which he quotes immediately following his explanation of the meaning of Jesus name: καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν, ‘You shall call His name Ἰησοῦς/Iēsoús, for He shall save His people from their sins.' [MrMacSon’s translation]. Justin is answering an implied question: why is the fact that that he will save his people a reason to call him Jesus? And the answer is: the name Ἰησοῦς means Saviour in both Greek and Hebrew. ‘Man’ on the other hand, would be out of place as it does not help to explain the meaning of Matt 1.21.
So we have three reasons to reject Marcovich’s inclusion of ἄνθρωπος in the text of First Apology 33.7: First, of course, it’s not in the extant text; second, the extant text can be understood just as well or better without it; and third, it would actually be intrusive in the context of the exegesis of Matt 1.21.
Best,
Ken