Justin Martyr Part II: Dialogue with Trypho 31-40 (Greek-English)
Posted: Wed Mar 29, 2023 11:37 pm
Justin Martyr, Dialogue With Trypho 31-40.
Τοῦ ἁγίου Ἰουστίνου πρὸς Τρύφωνα Ἰουδαῖον Διάλογος | Dialogue With Trypho |
| XXXI 1 Εἰ δὲ τῇ τοῦ πάθους αὐτοῦ οἰκονομίᾳ τοσαύτη δύναμις δείκνυται παρακολουθήσασα καὶ παρακολουθοῦσα, πόση ἡ ἐν τῇ ἐνδόξῳ γινομένῃ αὐτοῦ παρουσίᾳ; ὡς υἱὸς γὰρ ἀνθρώπου ἐπάνω νεφελῶν ἐλεύσεται, ὡς Δανιὴλ ἐμήνυσεν, ἀγγέλων σὺν αὐτῷ ἀφικνουμένων. 2 εἰσὶ δὲ οἱ λόγοι οὗτοι· Ἐθεώρουν ἕως ὅτου θρόνοι ἐτέθησαν, καὶ ὁ παλαιὸς ἡμερῶν ἐκάθητο, ἔχων περιβολὴν ὡσεὶ χιόνα λευκήν, καὶ τὸ τρίχωμα τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρόν, ὁ θρόνος αὐτοῦ ὡσεὶ φλὸξ πυρός, οἱ τροχοὶ αὐτοῦ πῦρ φλέγον. ποταμὸς πυρὸς εἷλκεν ἐκπορευόμενος ἐκ προσώπου αὐτοῦ· χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν αὐτῷ. βίβλοι ἀνεῴχθησαν, καὶ κριτήριον ἐκάθισεν. 3 ἐθεώρουν τότε τὴν φωνὴν τῶν μεγάλων λόγων ὧν τὸ κέρας λαλεῖ, καὶ ἀπετυμπανίσθη τὸ θηρίον, καὶ ἀπώλετο τὸ σῶμα αὐτοῦ καὶ ἐδόθη εἰς καῦσιν πυρός· καὶ τὰ λοιπὰ θηρία μετεστάθη τῆς ἀρχῆς αὐτῶν, καὶ χρόνος ζωῆς τοῖς θηρίοις ἐδόθη ἕως καιροῦ καὶ χρόνου. ἐθεώρουν ἐν ὁράματι τῆς νυκτός, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος· καὶ ἦλθεν ἕως τοῦ παλαιοῦ τῶν ἡμερῶν καὶ παρῆν ἐνώπιον αὐτοῦ, καὶ οἱ παρεστηκότες προσήγαγον αὐτόν. 4 καὶ ἐδόθη αὐτῷ ἐξουσία καὶ τιμὴ βασιλική, καὶ πάντα τὰ ἔθνη τῆς γῆς κατὰ γένη καὶ πᾶσα δόξα λατρεύουσα· καὶ ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ἥτις οὐ μὴ ἀρθῇ, καὶ ἡ βασιλεία αὐτοῦ οὐ μὴ φθαρῇ. καὶ ἔφριξε τὸ πνεῦμά μου ἐν τῇ ἕξει μου, καὶ αἱ ὁράσεις τῆς κεφαλῆς μου ἐτάρασσόν με. καὶ προσῆλθον πρὸς ἕνα τῶν ἑστώτων, καὶ τὴν ἀκρίβειαν ἐζήτουν παρ' αὐτοῦ ὑπὲρ πάντων τούτων. ἀποκριθεὶς δὲ λέγει μοι καὶ τὴν κρίσιν τῶν λόγων ἐδήλωσέ μοι· Ταῦτα τὰ θηρία τὰ μεγάλα εἰσὶ τέσσαρες βασιλεῖαι, αἳ ἀπολοῦνται ἀπὸ τῆς γῆς, καὶ οὐ παραλήψονται τὴν βασιλείαν ἕως αἰῶνος καὶ ἕως τοῦ αἰῶνος τῶν αἰώνων. 5 τότε ἤθελον ἐξακριβώσασθαι ὑπὲρ τοῦ τετάρτου θηρίου, τοῦ καταφθείροντος πάντα καὶ ὑπερφόβου, καὶ οἱ ὀδόντες αὐτοῦ σιδηροῖ καὶ οἱ ὄνυχες αὐτοῦ χαλκοῖ, ἐσθίον καὶ λεπτύνον καὶ τὰ ἐπίλοιπα αὐτοῦ τοῖς ποσὶ κατεπάτει· καὶ περὶ τῶν δέκα κεράτων αὐτοῦ ἐπὶ τῆς κεφαλῆς, καὶ ἐκ τοῦ ἑνὸς τοῦ προσφυέντος, καὶ ἐξέπεσον ἐκ τῶν προτέρων δι' αὐτοῦ τρία, καὶ τὸ κέρας ἐκεῖνο εἶχεν ὀφθαλμοὺς καὶ στόμα λαλοῦν μεγάλα, καὶ ἡ πρόσοψις αὐτοῦ ὑπερέφερε τὰ ἄλλα. καὶ κατενόουν τὸ κέρας ἐκεῖνο πόλεμον συνιστάμενον πρὸς τοὺς ἁγίους καὶ τροπούμενον αὐτούς, ἕως τοῦ ἐλθεῖν τὸν παλαιὸν ἡμερῶν, καὶ τὴν κρίσιν ἔδωκε τοῖς ἁγίοις τοῦ ὑψίστου, καὶ ὁ καιρὸς ἐνέστη, καὶ τὸ βασίλειον κατέσχον ἅγιοι ὑψίστου. 6 καὶ ἐρρέθη μοι περὶ τοῦ τετάρτου θηρίου· Βασιλεία τετάρτη ἔσται ἐπὶ τῆς γῆς ἥτις διοίσει παρὰ πάσας τὰς βασιλείας ταύτας, καὶ καταφάγεται πᾶσαν τὴν γῆν καὶ ἀναστατώσει αὐτὴν καὶ καταλεανεῖ αὐτήν. καὶ τὰ δέκα κέρατα, δέκα βασιλεῖς ἀναστήσονται, [καὶ ἕτερος] μετ' αὐτούς, καὶ οὗτος διοίσει κακοῖς ὑπὲρ τοὺς πρώτους, καὶ τρεῖς βασιλεῖς ταπεινώσει, καὶ ῥήματα πρὸς τὸν ὕψιστον λαλήσει, καὶ ἑτέρους ἁγίους τοῦ ὑψίστου καταστρέψει, καὶ προσδέξεται ἀλλοιῶσαι καιροὺς καὶ χρόνους· καὶ παραδοθήσεται εἰς χεῖρας ἕως καιροῦ αὐτοῦ καὶ καιρῶν καὶ ἥμισυ καιροῦ. 7 καὶ ἡ κρίσις ἐκάθισε, καὶ τὴν ἀρχὴν μεταστήσουσι τοῦ ἀφανίσαι καὶ τοῦ ἀπολέσαι ἕως τέλους. καὶ ἡ βασιλεία καὶ ἡ ἐξουσία καὶ ἡ μεγαλειότης τῶν τόπων τῶν ὑπὸ τὸν οὐρανὸν βασιλειῶν ἐδόθη λαῷ ἁγίῳ ὑψίστου βασιλεῦσαι βασιλείαν αἰώνιον· καὶ πᾶσαι ἐξουσίαι ὑποταγήσονται αὐτῷ καὶ πειθαρχήσουσιν αὐτῷ. ἕως ὧδε τὸ τέλος τοῦ λόγου. ἐγὼ Δανιὴλ ἐκστάσει περιειχόμην σφόδρα, καὶ ἡ ἕξις διήνεγκεν ἐμοί, καὶ τὸ ῥῆμα ἐν τῇ καρδίᾳ μου ἐτήρησα. XXXII 1 Καὶ ὁ Τρύφων παυσαμένου μου εἶπεν· Ὦ ἄνθρωπε, αὗται ἡμᾶς αἱ γραφαὶ καὶ τοιαῦται ἔνδοξον καὶ μέγαν ἀναμένειν τὸν παρὰ τοῦ παλαιοῦ τῶν ἡμερῶν ὡς υἱὸν ἀνθρώπου παραλαμβάνοντα τὴν αἰώνιον βασιλείαν ἀναγκάζουσιν· οὗτος δὲ ὁ ὑμέτερος λεγόμενος Χς ἄτιμος καὶ ἄδοξος γέγονεν, ὡς καὶ τῇ ἐσχάτῃ κατάρᾳ τῇ ἐν τῷ νόμῳ τοῦ θεοῦ περιπεσεῖν· ἐσταυρώθη γάρ. 2 Κἀγὼ πρὸς αὐτόν· Εἰ μέν, ὦ ἄνδρες, μὴ ἀπὸ τῶν γραφῶν, ὧν προανιστόρησα, τὸ εἶδος αὐτοῦ ἄδοξον καὶ τὸ γένος αὐτοῦ ἀδιήγητον, καὶ ἀντὶ τοῦ θανάτου αὐτοῦ τοὺς πλουσίους θανατωθήσεσθαι, καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν, καὶ ὡς πρόβατον ἀχθήσεσθαι ἐλέγετο, καὶ δύο παρουσίας αὐτοῦ γενήσεσθαι ἐξηγησάμην, μίαν μὲν ἐν ᾗ ἐξεκεντήθη ὑφ' ὑμῶν, δευτέραν δὲ ὅτε ἐπιγνώσεσθε εἰς ὃν ἐξεκεντήσατε, καὶ κόψονται αἱ φυλαὶ ὑμῶν, φυλὴ πρὸς φυλήν, αἱ γυναῖκες κατ' ἰδίαν καὶ οἱ ἄνδρες κατ' ἰδίαν, ἀσαφῆ καὶ ἄπορα ἐδόκουν λέγειν· νῦν δὲ διὰ πάντων τῶν λόγων ἀπὸ τῶν παρ' ὑμῖν ἁγίων καὶ προφητικῶν γραφῶν τὰς πάσας ἀποδείξεις ποιοῦμαι ἐλπίζων τινὰ ἐξ ὑμῶν δύνασθαι εὑρεθῆναι ἐκ τοῦ κατὰ χάριν τὴν ἀπὸ τοῦ κυρίου Σαβαὼθ περιλειφθέντος εἰς τὴν αἰώνιον σωτηρίαν. 3 οὖν καὶ σαφέστερον ὑμῖν τὸ ζητούμενον νῦν γένηται, ἐρῶ ὑμῖν καὶ ἄλλους λόγους τοὺς εἰρημένους διὰ Δαυεὶδ τοῦ μακαρίου, ἐξ ὧν καὶ κύριον τὸν Χν ὑπὸ τοῦ ἁγίου προφητικοῦ πνεύματος λεγόμενον νοήσετε, καὶ τὸν κύριον πάντων πατέρα ἀνάγοντα αὐτὸν ἀπὸ τῆς γῆς καὶ καθίζοντα αὐτὸν ἐν δεξιᾷ αὐτοῦ, ἕως ἂν θῇ τοὺς ἐχθροὺς ὑποπόδιον τῶν ποδῶν αὐτοῦ· ὅπερ γίνεται ἐξ ὅτου εἰς τὸν οὐρανὸν ἀνελήφθη μετὰ τὸ ἐκ νεκρῶν ἀναστῆναι ὁ ἡμέτερος κύριος Ἰς Χς, τῶν χρόνων συμπληρουμένων καὶ τοῦ βλάσφημα καὶ τολμηρὰ εἰς τὸν ὕψιστον μέλλοντος λαλεῖν ἤδη ἐπὶ θύραις ὄντος, ὃν καιρὸν καὶ καιροὺς καὶ ἥμισυ καιροῦ διακαθέξειν Δανιὴλ μηνύει. 4 καὶ ὑμεῖς, ἀγνοοῦντες πόσον χρόνον διακατέχειν μέλλει, ἄλλο ἡγεῖσθε· τὸν γὰρ καιρὸν ἑκατὸν ἔτη ἐξηγεῖσθε λέγεσθαι. εἰ δὲ τοῦτό ἐστιν, εἰς τὸ ἐλάχιστον τὸν τῆς ἀνομίας ἄνθρωπον τριακόσια πεντήκοντα ἔτη βασιλεῦσαι δεῖ, ἵνα τὸ εἰρημένον ὑπὸ τοῦ ἁγίου Δανιήλ, καὶ καιρῶν, δύο μόνους καιροὺς λέγεσθαι ἀριθμήσωμεν. 5 καὶ ταῦτα δὲ πάντα ἃ ἔλεγον ἐν παρεκβάσεσι λέγω πρὸς ὑμᾶς, ἵνα ἤδη ποτὲ πεισθέντες τῷ εἰρημένῳ καθ' ὑμῶν ὑπὸ τοῦ θεοῦ, ὅτι Υἱοὶ ἀσύνετοί ἐστε, καὶ τῷ Διὰ τοῦτο ἰδοὺ προσθήσω τοῦ μεταθεῖναι τὸν λαὸν τοῦτον, καὶ μεταθήσω αὐτούς, καὶ ἀφελῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν αὐτῶν κρύψω, παύσησθε καὶ ἑαυτοὺς καὶ τοὺς ὑμῶν ἀκούοντας πλανῶντες, καὶ παρ' ἡμῶν μανθάνοντες τῶν σοφισθέντων ἀπὸ τῆς τοῦ Χῦ χάριτος. 6 εἰσὶν οὖν καὶ οἱ λόγοι οἱ διὰ Δαυεὶδ λεχθέντες οὗτοι· Εἶπεν ὁ κύριος τῷ κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐκ Σιών· καὶ κατακυρίευε ἐν μέσῳ τῶν ἐχθρῶν σου. μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεώς σου· ἐν ταῖς λαμπρότησι τῶν ἁγίων σου, ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται· Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. κύριος ἐκ δεξιῶν σου· συνέθλασεν ἐν ἡμέρᾳ ὀργῆς αὐτοῦ βασιλεῖς. κρινεῖ ἐν τοῖς ἔθνεσι, πληρώσει πτώματα. ἐκ χειμάρρου ἐν ὁδῷ πίεται· διὰ τοῦτο ὑψώσει κεφαλήν. XXXIII 1 Καὶ τοῦτον τὸν ψαλμὸν ὅτι εἰς τὸν Ἑζεκίαν τὸν βασιλέα εἰρῆσθαι ἐξηγεῖσθαι τολμᾶτε, οὐκ ἀγνοῶ, ἐπεῖπον· ὅτι δὲ πεπλάνησθε, ἐξ αὐτῶν τῶν λόγων αὐτίκα ὑμῖν ἀποδείξω. Ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται, εἴρηται, καὶ Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ, καὶ τὰ ἐπαγόμενα καὶ τὰ προάγοντα. ἱερεὺς δὲ ὅτι οὔτε γέγονεν Ἑζεκίας οὔτε ἐστὶν αἰώνιος ἱερεὺς τοῦ θεοῦ, οὐδὲ ὑμεῖς ἀντειπεῖν τολμήσετε· ὅτι δὲ περὶ τοῦ ἡμετέρου Ἰῦ εἴρηται, καὶ αὐταὶ αἱ φωναὶ σημαίνουσι. τὰ δὲ ὦτα ὑμῶν πέφρακται καὶ αἱ καρδίαι πεπώρωνται. 2 τὸ γὰρ Ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται· Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ· μεθ' ὅρκου ὁ θεὸς διὰ τὴν ἀπιστίαν ὑμῶν ἀρχιερέα αὐτὸν κατὰ τὴν τάξιν Μελχισεδὲκ εἶναι ἐδήλωσε, τοῦτ' ἔστιν, ὃν τρόπον ὁ Μελχισεδὲκ ἱερεὺς ὑψίστου ὑπὸ Μωυσέως ἀναγέγραπται γεγενῆσθαι, καὶ οὗτος τῶν ἐν ἀκροβυστίᾳ ἱερεὺς ἦν, καὶ τὸν ἐν περιτομῇ δεκάτας αὐτῷ προσενέγκαντα Ἀβραὰμ εὐλόγησεν, οὕτως τὸν αἰώνιον αὐτοῦ ἱερέα καὶ κύριον ὑπὸ τοῦ ἁγίου πνεύματος καλούμενον, ὁ θεὸς τῶν ἐν ἀκροβυστίᾳ γενήσεσθαι ἐδήλου· καὶ τοὺς ἐν περιτομῇ προσιόντας αὐτῷ τοῦτ' ἔστι πιστεύοντας αὐτῷ καὶ τὰς εὐλογίας παρ' αὐτοῦ ζητοῦντας, καὶ αὐτοὺς προσδέξεται καὶ εὐλογήσει. καὶ ὅτι ταπεινὸς ἔσται πρῶτον ἄνθρωπος, εἶτα ὑψωθήσεται, τὰ ἐπὶ τέλει τοῦ ψαλμοῦ δηλοῖ. Ἐκ χειμάρρου γὰρ ἐν ὁδῷ πίεται, καὶ ἅμα· Διὰ τοῦτο ὑψώσει κεφαλήν. XXXIV 1 Ἔτι δὲ καὶ πρὸς τὸ πεῖσαι ὑμᾶς ὅτι τῶν γραφῶν οὐδὲν συνήκατε, καὶ ἄλλου ψαλμοῦ τῷ Δαυεὶδ ὑπὸ τοῦ ἁγίου πνεύματος εἰρημένου ἀναμνήσομαι, ὃν εἰς Σολομῶνα, τὸν γενόμενον καὶ αὐτὸν βασιλέα ὑμῶν, εἰρῆσθαι λέγετε· εἰς δὲ τὸν Χν ἡμῶν καὶ αὐτὸς εἴρηται. ὑμεῖς δὲ ἀπὸ τῶν ὁμωνύμων λέξεων ἑαυτοὺς ἐξαπατᾶτε. ὅπου γὰρ ὁ νόμος τοῦ κυρίου ἄμωμος εἴρηται, οὐχὶ τὸν μετ' ἐκεῖνον μέλλοντα ἀλλὰ τὸν διὰ Μωυσέως ἐξηγεῖσθε, τοῦ θεοῦ βοῶντος καινὸν νόμον καὶ καινὴν διαθήκην διαθήσεσθαι. 2 καὶ ὅπου λέλεκται· Ὁ θεός, τὸ κρίμα σου τῷ βασιλεῖ δός, ἐπειδὴ βασιλεὺς Σολομὼν γέγονεν, εἰς αὐτὸν τὸν ψαλμὸν εἰρῆσθαί φατε, τῶν λόγων τοῦ ψαλμοῦ διαρρήδην κηρυσσόντων εἰς τὸν αἰώνιον βασιλέα, τοῦτ' ἔστιν εἰς τὸν Χν, εἰρῆσθαι. ὁ γὰρ Χς βασιλεὺς καὶ ἱερεὺς καὶ θεὸς καὶ κύριος καὶ ἄγγελος καὶ ἄνθρωπος καὶ ἀρχιστράτηγος καὶ λίθος καὶ παιδίον γεννώμενον καὶ παθητὸς γενόμενος πρῶτον, εἶτα εἰς οὐρανὸν ἀνερχόμενος καὶ πάλιν παραγινόμενος μετὰ δόξης καὶ αἰώνιον τὴν βασιλείαν ἔχων κεκήρυκται, ὡς ἀπὸ πασῶν τῶν γραφῶν ἀποδείκνυμι. 3 ἵνα δὲ καὶ ὃ εἶπον νοήσητε, τοὺς τοῦ ψαλμοῦ λόγους λέγω. εἰσὶ δ' οὗτοι· Ὁ θεός, τὸ κρίμα σου τῷ βασιλεῖ δὸς καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, κρίνειν τὸν λαόν σου ἐν δικαιοσύνῃ καὶ τοὺς πτωχούς σου ἐν κρίσει. ἀναλαβέτω τὰ ὄρη εἰρήνην τῷ λαῷ καὶ οἱ βουνοὶ δικαιοσύνην. κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ, καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην· καὶ συμπαραμενεῖ τῷ ἡλίῳ καὶ πρὸ τῆς σελήνης εἰς γενεὰς γενεῶν. καταβήσεται ὡς ὑετὸς ἐπὶ πόκον καὶ ὡσεὶ σταγὼν ἡ στάζουσα ἐπὶ τὴν γῆν. 4 ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ πλῆθος εἰρήνης ἕως οὗ ἀνταναιρεθῇ ἡ σελήνη. καὶ κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης καὶ ἀπὸ ποταμῶν ἕως περάτων τῆς οἰκουμένης. ἐνώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες, καὶ οἱ ἐχθροὶ αὐτοῦ χοῦν λείξουσι. βασιλεῖς Θαρσεῖς καὶ νῆσοι δῶρα προσάξουσι, βασιλεῖς Ἀρράβων καὶ Σαββᾶ δῶρα προσάξουσι, καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς, καὶ πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ· ὅτι ἐρρύσατο πτωχὸν ἐκ δυνάστου, καὶ πένητα ᾧ οὐχ ὑπῆρχε βοηθός. 5 φείσεται πτωχοῦ καὶ πένητος, καὶ ψυχὰς πενήτων σώσει· ἐκ τόκου καὶ ἐξ ἀδικίας λυτρώσεται τὰς ψυχὰς αὐτῶν, καὶ ἔντιμον τὸ ὄνομα αὐτοῦ ἐνώπιον αὐτῶν. καὶ ζήσεται καὶ δοθήσεται αὐτῷ ἐκ τοῦ χρυσίου τῆς Ἀρραβίας, καὶ προσεύξονται διὰ παντὸς περὶ αὐτοῦ· ὅλην τὴν ἡμέραν εὐλογήσουσιν αὐτόν. καὶ ἔσται στήριγμα ἐν τῇ γῇ ἐπ' ἄκρων τῶν ὀρέων· ὑπεραρθήσεται ὑπὲρ τὸν Λίβανον ὁ καρπὸς αὐτοῦ, καὶ ἐξανθήσουσιν ἐκ πόλεως ὡσεὶ χόρτος τῆς γῆς. 6 ἔσται τὸ ὄνομα αὐτοῦ εὐλογημένον εἰς τοὺς αἰῶνας· πρὸ τοῦ ἡλίου διαμένει. καὶ ἐνευλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς· πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν. εὐλογητὸς κύριος, ὁ θεὸς Ἰσραήλ, ὁ ποιῶν θαυμάσια μόνος, καὶ εὐλογημένον τὸ ὄνομα τῆς δόξης αὐτοῦ εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος· καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. γένοιτο, γένοιτο. καὶ ἐπὶ τέλει τοῦ ψαλμοῦ τούτου, οὗ ἔφην, γέγραπται· Ἐξέλιπον οἱ ὕμνοι Δαυείδ, υἱοῦ Ἰεσσαί. 7 καὶ ὅτι μὲν βασιλεὺς ἐγένετο καὶ μέγας ὁ Σολομών, ἐφ' οὗ ὁ οἶκος Ἰερουσαλὴμ ἐπικληθεὶς ἀνῳκοδομήθη, ἐπίσταμαι. ὅτι δὲ οὐδὲν τῶν ἐν τῷ ψαλμῷ εἰρημένων συνέβη αὐτῷ, φαίνεται. οὔτε γὰρ πάντες οἱ βασιλεῖς προσεκύνησαν αὐτῷ, οὔτε μέχρι τῶν περάτων τῆς οἰκουμένης ἐβασίλευσεν, οὔτε οἱ ἐχθροὶ αὐτοῦ ἔμπροσθεν αὐτοῦ πεσόντες χοῦν ἔλειξαν. 8 ἀλλὰ καὶ τολμῶ λέγειν ἃ γέγραπται ἐν ταῖς Βασιλείαις ὑπ' αὐτοῦ πραχθέντα, ὅτι διὰ γυναῖκα ἐν Σιδῶνι εἰδωλολάτρει· ὅπερ οὐχ ὑπομένουσι πρᾶξαι οἱ ἀπὸ τῶν ἐθνῶν διὰ Ἰῦ τοῦ σταυρωθέντος ἐπιγνόντες τὸν ποιητὴν τῶν ὅλων θεόν, ἀλλὰ πᾶσαν αἰκίαν καὶ τιμωρίαν μέχρις ἐσχάτου θανάτου ὑπομένουσι περὶ τοῦ μήτε εἰδωλολατρῆσαι μήτε εἰδωλόθυτα φαγεῖν. XXXV 1 Καὶ ὁ Τρύφων· Καὶ μὴν πολλοὺς τῶν τὸν Ἰν λεγόντων ὁμολογεῖν καὶ λεγομένων Χριστιανῶν πυνθάνομαι ἐσθίειν τὰ εἰδωλόθυτα καὶ μηδὲν ἐκ τούτου βλάπτεσθαι λέγειν. 2 Κἀγὼ ἀπεκρινάμην· Καὶ ἐκ τοῦ τοιούτους εἶναι ἄνδρας, ὁμολογοῦντας ἑαυτοὺς εἶναι Χριστιανοὺς καὶ τὸν σταυρωθέντα Ἰν ὁμολογεῖν καὶ κύριον καὶ Χν, καὶ μὴ τὰ ἐκείνου διδάγματα διδάσκοντας ἀλλὰ τὰ ἀπὸ τῶν τῆς πλάνης πνευμάτων, ἡμεῖς, οἱ τῆς ἀληθινῆς Ἰῦ Χῦ καὶ καθαρᾶς διδασκαλίας μαθηταί, πιστότεροι καὶ βεβαιότεροι γινόμεθα ἐν τῇ ἐλπίδι τῇ κατηγγελμένῃ ὑπ' αὐτοῦ. ἃ γὰρ προλαβὼν μέλλειν γίνεσθαι ἐν ὀνόματι αὐτοῦ ἔφη, ταῦτα ὄψει καὶ ἐνεργείᾳ ὁρῶμεν τελούμενα. 3 εἶπε γάρ· Πολλοὶ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου, ἔξωθεν ἐνδεδυμένοι δέρματα προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. καί· Ἔσονται σχίσματα καὶ αἱρέσεις. καί· Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἐλεύσονται πρὸς ὑμᾶς, ἔξωθεν ἐνδεδυμένοι δέρματα προβάτων, ἔσωθεν δέ εἰσι λύκοι ἅρπαγες. καί· Ἀναστήσονται πολλοὶ ψευδόχριστοι καὶ ψευδαπόστολοι, καὶ πολλοὺς τῶν πιστῶν πλανήσουσιν. 4 εἰσὶν οὖν καὶ ἐγένοντο, ὦ φίλοι ἄνδρες, πολλοὶ οἳ ἄθεα καὶ βλάσφημα λέγειν καὶ πράττειν ἐδίδαξαν, ἐν ὀνόματι τοῦ Ἰῦ προσελθόντες· καὶ <καλούμενοί> εἰσιν ὑφ' ἡμῶν ἀπὸ τῆς προσωνυμίας τῶν ἀνδρῶν, ἐξ οὗπερ ἑκάστη διδαχὴ καὶ γνώμη ἤρξατο. 5 ἄλλοι γὰρ κατ' ἄλλον τρόπον βλασφημεῖν τὸν ποιητὴν τῶν ὅλων καὶ τὸν ὑπ' αὐτοῦ προφητευόμενον ἐλεύσεσθαι Χν καὶ τὸν θεὸν Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ διδάσκουσιν· ὧν οὐδενὶ κοινωνοῦμεν, οἱ γνωρίζοντες ἀθέους καὶ ἀσεβεῖς καὶ ἀδίκους καὶ ἀνόμους αὐτοὺς ὑπάρχοντας, καὶ ἀντὶ τοῦ τὸν Ἰν σέβειν ὀνόματι μόνον ὁμολογεῖν. 6 καὶ Χριστιανοὺς ἑαυτοὺς λέγουσιν, ὃν τρόπον οἱ ἐν τοῖς ἔθνεσι τὸ ὄνομα τοῦ θεοῦ ἐπιγράφουσι τοῖς χειροποιήτοις, καὶ ἀνόμοις καὶ ἀθέοις τελεταῖς κοινωνοῦσι. καί εἰσιν αὐτῶν οἱ μέν τινες καλούμενοι Μαρκιανοί, οἱ δὲ Οὐαλεντινιανοί, οἱ δὲ Βασιλειδιανοί, οἱ δὲ Σατορνιλιανοί, καὶ ἄλλοι ἄλλῳ ὀνόματι, ἀπὸ τοῦ ἀρχηγέτου τῆς γνώμης ἕκαστος ὀνομαζόμενος, ὃν τρόπον καὶ ἕκαστος τῶν φιλοσοφεῖν νομιζόντων, ὡς ἐν ἀρχῇ προεῖπον, ἀπὸ τοῦ πατρὸς τοῦ λόγου τὸ ὄνομα ἧς φιλοσοφεῖ φιλοσοφίας ἡγεῖται φέρειν. 7 ὡς καὶ ἐκ τούτων ἡμεῖς, ὡς ἔφην, τὸν Ἰν καὶ τῶν μετ' αὐτὸν γενησομένων προγνώστην ἐπιστάμεθα, καὶ ἐξ ἄλλων δὲ πολλῶν ὧν προεῖπε γενήσεσθαι τοῖς πιστεύουσι καὶ ὁμολογοῦσιν αὐτὸν Χν. καὶ γὰρ ἃ πάσχομεν πάντα, ἀναιρούμενοι ὑπὸ τῶν οἰκείων, προεῖπεν ἡμῖν μέλλειν γενέσθαι, ὡς κατὰ μηδένα τρόπον ἐπιλήψιμον αὐτοῦ λόγον ἢ πρᾶξιν φαίνεσθαι. 8 διὸ καὶ ὑπὲρ ὑμῶν καὶ ὑπὲρ τῶν ἄλλων ἁπάντων ἀνθρώπων τῶν ἐχθραινόντων ἡμῖν εὐχόμεθα, ἵνα μεταγνόντες σὺν ἡμῖν μὴ βλασφημῆτε τὸν διά τε τῶν ἔργων καὶ τῶν ἀπὸ τοῦ ὀνόματος αὐτοῦ καὶ νῦν γινομένων δυνάμεων καὶ ἀπὸ τῶν τῆς διδαχῆς λόγων καὶ ἀπὸ τῶν προφητευθεισῶν εἰς αὐτὸν προφητειῶν ἄμωμον καὶ ἀνέγκλητον κατὰ πάντα Χν Ἰν, ἀλλὰ πιστεύσαντες εἰς αὐτὸν ἐν τῇ πάλιν γενησομένῃ ἐνδόξῳ αὐτοῦ παρουσίᾳ σωθῆτε καὶ μὴ καταδικασθῆτε εἰς τὸ πῦρ ὑπ' αὐτοῦ. XXXVI 1 Κἀκεῖνος ἀπεκρίνατο· Ἔστω καὶ ταῦτα οὕτως ἔχοντα ὡς λέγεις, καὶ ὅτι παθητὸς Χς προεφητεύθη μέλλειν εἶναι, καὶ λίθος κέκληται, καὶ ἔνδοξος μετὰ τὴν πρώτην αὐτοῦ παρουσίαν, ἐν ᾗ παθητὸς φαίνεσθαι κεκήρυκτο, ἐλευσόμενος καὶ κριτὴς πάντων λοιπὸν καὶ αἰώνιος βασιλεὺς καὶ ἱερεὺς γενησόμενος· εἰ οὗτος δέ ἐστι περὶ οὗ ταῦτα προεφητεύθη, ἀπόδειξον. 2 Κἀγώ· Ὡς βούλει, ὦ Τρύφων, ἐλεύσομαι πρὸς ἃς βούλει ταύτας ἀποδείξεις ἐν τῷ ἁρμόζοντι τόπῳ, ἔφην· τὰ νῦν δὲ συγχωρήσεις μοι πρῶτον ἐπιμνησθῆναι ὧνπερ βούλομαι προφητειῶν, εἰς ἐπίδειξιν ὅτι καὶ θεὸς καὶ κύριος τῶν δυνάμεων ὁ Χς καὶ Ἰακὼβ καλεῖται ἐν παραβολῇ ὑπὸ τοῦ ἁγίου πνεύματος, καὶ οἱ παρ' ὑμῖν ἐξηγηταί, ὡς θεὸς βοᾷ, ἀνόητοί εἰσι, μὴ εἰς τὸν Χν εἰρῆσθαι λέγοντες ἀλλ' εἰς Σολομῶνα, ὅτε εἰσέφερε τὴν σκηνὴν τοῦ μαρτυρίου εἰς τὸν ναὸν ὃν ᾠκοδόμησεν. 3 ἔστι δὲ ψαλμὸς τοῦ Δαυεὶδ οὗτος· Τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ. αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτήν, καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν. τίς. ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου, ἢ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; ἀθῷος χερσὶ καὶ καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ. 4 οὗτος λήψεται εὐλογίαν παρὰ κυρίου καὶ ἐλεημοσύνην παρὰ θεοῦ σωτῆρος αὐτοῦ. αὕτη ἡ γενεὰ ζητούντων τὸν κύριον, ζητούντων τὸ πρόσωπον τοῦ θεοῦ Ἰακώβ. ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; κύριος κραταιὸς καὶ δυνατὸς ἐν πολέμῳ. ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης. 5 κύριος οὖν τῶν δυνάμεων ὅτι οὐκ ἔστιν ὁ Σολομὼν ἀποδέδεικται· ἀλλὰ ὁ ἡμέτερος Χς ὅτε ἐκ νεκρῶν ἀνέστη καὶ ἀνέβαινεν εἰς τὸν οὐρανόν, κελεύονται οἱ ἐν τοῖς οὐρανοῖς ταχθέντες ὑπὸ τοῦ θεοῦ ἄρχοντες ἀνοῖξαι τὰς πύλας τῶν οὐρανῶν, ἵνα εἰσέλθῃ οὗτος ὅς ἐστι βασιλεὺς τῆς δόξης, καὶ ἀναβὰς καθίσῃ ἐν δεξιᾷ τοῦ πατρός, ἕως ἂν θῇ τοὺς ἐχθροὺς ὑποπόδιον τῶν ποδῶν αὐτοῦ, ὡς διὰ τοῦ ἄλλου ψαλμοῦ δεδήλωται. 6 ἐπειδὴ γὰρ οἱ ἐν οὐρανῷ ἄρχοντες ἑώρων ἀειδῆ καὶ ἄτιμον τὸ εἶδος καὶ ἄδοξον ἔχοντα αὐτόν, οὐ γνωρίζοντες αὐτόν, ἐπυνθάνοντο· Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; καὶ ἀποκρίνεται αὐτοῖς τὸ πνεῦμα τὸ ἅγιον ἢ ἀπὸ προσώπου τοῦ πατρὸς ἢ ἀπὸ τοῦ ἰδίου· Κύριος τῶν δυνάμεων, αὐτὸς οὗτός ἐστιν ὁ βασιλεὺς τῆς δόξης. ὅτι γὰρ οὔτε περὶ Σολομῶνος, ἐνδόξου οὕτω βασιλέως ὄντος, οὔτε περὶ τῆς σκηνῆς τοῦ μαρτυρίου τῶν ἐφεστώτων ταῖς πύλαις τοῦ ναοῦ τῶν Ἰεροσολύμων ἐτόλμησεν ἄν τις εἰπεῖν· Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; πᾶς ὁστισοῦν ὁμολογήσει. XXXVII 1 Καὶ ἐν διαψάλματι τεσσαρακοστοῦ ἕκτου ψαλμοῦ, ἔφην, εἰς τὸν Χν οὕτως εἴρηται· Ἀνέβη ὁ θεὸς ἐν ἀλαλαγμῷ, κύριος ἐν φωνῇ σάλπιγγος. ψάλατε τῷ θεῷ ἡμῶν, ψάλατε· ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε. ὅτι βασιλεὺς πάσης τῆς γῆς ὁ θεός, ψάλατε συνετῶς. ἐβασίλευσεν ὁ θεὸς ἐπὶ τὰ ἔθνη, ὁ θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ. ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ θεοῦ Ἀβραάμ, ὅτι τοῦ θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν. 2 καὶ ἐν ἐνενηκοστῷ ὀγδόῳ ψαλμῷ ὀνειδίζει ὑμᾶς τὸ πνεῦμα τὸ ἅγιον, καὶ τοῦτον, ὃν μὴ θέλετε βασιλέα εἶναι, βασιλέα καὶ κύριον καὶ τοῦ Σαμουὴλ καὶ τοῦ Ἀαρὼν καὶ Μωυσέως καὶ τῶν ἄλλων πάντων ἁπλῶς ὄντα μηνύει. 3 εἰσὶ δὲ οἱ λόγοι τοῦ ψαλμοῦ οὗτοι· Ὁ κύριος ἐβασίλευσεν, ὀργιζέςθωσαν λαοί· ὁ καθήμενος ἐπὶ τῶν χερουβίμ, σαλευθήτω ἡ γῆ. κύριος ἐκ Σιὼν μέγας καὶ ὑψηλός ἐστιν ἐπὶ πάντας τοὺς λαούς. ἐξομολογησάσθωσαν τῷ ὀνόματί σου τῷ μεγάλῳ, ὅτι φοβερὸν καὶ ἅγιόν ἐστι, καὶ τιμὴ βασιλέως κρίσιν ἀγαπᾷ. σὺ ἡτοίμασας εὐθύτητα, κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας. ὑψοῦτε κύριον τὸν θεὸν ἡμῶν καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, ὅτι ἅγιός ἐστι. 4 Μωυσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ· ἐπεκαλοῦντο, φησὶν ἡ γραφή, τὸν κύριον, καὶ αὐτὸς εἰσήκουεν αὐτῶν. ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς· ἐφύλασσον τὰ μαρτύρια αὐτοῦ, καὶ τὸ πρόσταγμα ὃ ἔδωκεν αὐτοῖς. κύριε ὁ θεὸς ἡμῶν, σὺ ἐπήκουες αὐτῶν· ὁ θεός, σὺ εὐίλατος ἐγένου αὐτοῖς καὶ ἐκδικῶν ἐπὶ πάντα τὰ ἐπιτηδεύματα αὐτῶν. ὑψοῦτε κύριον τὸν θεὸν ἡμῶν καὶ προσκυνεῖτε εἰς ὄρος ἅγιον αὐτοῦ, ὅτι ἅγιος κύριος ὁ θεὸς ἡμῶν. XXXVIII 1 Καὶ ὁ Τρύφων εἶπεν· Ὦ ἄνθρωπε, καλὸν ἦν πειςθέντας ἡμᾶς τοῖς διδασκάλοις, νομοθετήσασι μηδενὶ ἐξ ὑμῶν ὁμιλεῖν, μηδέ σοι τούτων κοινωνῆσαι τῶν λόγων· βλάσφημα γὰρ πολλὰ λέγεις, τὸν σταυρωθέντα τοῦτον ἀξιῶν πείθειν ἡμᾶς γεγενῆσθαι μετὰ Μωυσέως καὶ Ἀαρὼν καὶ λελαληκέναι αὐτοῖς ἐν στύλῳ νεφέλης, εἶτα ἄνθρωπον γενόμενον σταυρωθῆναι, καὶ ἀναβεβηκέναι εἰς τὸν οὐρανόν, καὶ πάλιν παραγίνεσθαι ἐπὶ τῆς γῆς, καὶ προσκυνητὸν εἶναι. 2 Κἀγὼ ἀπεκρινάμην· Οἶδα ὅτι, ὡς ὁ τοῦ θεοῦ λόγος ἔφη, κέκρυπται ἀφ' ὑμῶν ἡ σοφία ἡ μεγάλη αὕτη τοῦ ποιητοῦ τῶν ὅλων καὶ παντοκράτορος θεοῦ. διὸ συμπαθῶν ὑμῖν προσκάμνειν ἀγωνίζομαι, ὅπως τὰ παράδοξα ἡμῶν ταῦτα νοήσητε, εἰ δὲ μή, ἵνα κἂν αὐτὸς ἀθῷος ὦ ἐν ἡμέρᾳ κρίσεως. ἔτι γὰρ καὶ παραδοξοτέρους δοκοῦντας ἄλλους λόγους ἀκούσετε· μὴ ταράσσεσθε δέ, ἀλλὰ μᾶλλον προθυμότεροι γινόμενοι ἀκροαταὶ καὶ ἐξετασταὶ μένετε, καταφρονοῦντες τῆς παραδόσεως τῶν ὑμετέρων διδασκάλων, ἐπεὶ οὐ τὰ διὰ τοῦ θεοῦ ὑπὸ τοῦ προφητικοῦ πνεύματος ἐλέγχονται νοεῖν δυνάμενοι, ἀλλὰ τὰ ἴδια μᾶλλον διδάςκειν προαιρούμενοι. 3 ἐν τεσσαρακοστῷ οὖν τετάρτῳ ψαλμῷ ὁμοίως εἴρηται εἰς τὸν Χν ταῦτα· Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν· λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ. ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου. ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἐξεχύθη χάρις ἐν χείλεσί σου· διὰ τοῦτο εὐλόγησέ σε ὁ θεὸς εἰς τὸν αἰῶνα. περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ· τῇ ὡραιότητί σου καὶ τῷ κάλλει σου, καὶ ἔντεινε καὶ κατευοδοῦ καὶ βασίλευε ἕνεκεν ἀληθείας καὶ πραότητος καὶ δικαιοσύνης· καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. τὰ βέλη σου ἠκονημένα, δυνατέ, λαοὶ ὑποκάτω σου πεσοῦνται ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως. 4 ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. σμύρναν καὶ στακτὴν καὶ κασίαν ἀπὸ τῶν ἱματίων σου, ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν εὔφρανάν σε. θυγατέρες βασιλέων ἐν τῇ τιμῇ σου· παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλμένη. ἄκουσον, θύγατερ, καὶ ἴδε καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου· καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου, ὅτι αὐτός ἐστι κύριός σου, καὶ προσκυνήσουσιν αὐτῷ. 5 καὶ θυγάτηρ Τύρου ἐν δώροις· τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ. πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν, ἐν κροσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη. ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτοῦ· αἱ πλησίον αὐτῆς ἀπενεχθήσονταί σοι. ἀπενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει, ἀχθήσονται εἰς ναὸν βασιλέως. ἀντὶ τῶν πατέρων σου ἐγεννήθησαν οἱ υἱοί σου· καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. μνησθήσομαι τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ· διὰ τοῦτο λαοὶ ἐξομολογήσονταί σοι εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. XXXIX 1 Καὶ οὐδὲν θαυμαστόν, ἐπεῖπον, εἰ καὶ ἡμᾶς μισεῖτε, τοὺς ταῦτα νοοῦντας καὶ ἐλέγχοντας ὑμῶν τὴν ἀεὶ σκληροκάρδιον γνώμην. καὶ γὰρ Ἠλίας περὶ ὑμῶν πρὸς τὸν θεὸν ἐντυγχάνων οὕτως λέγει· Κύριε, τοὺς προφήτας σου ἀπέκτειναν καὶ τὰ θυσιαστήριά σου κατέσκαψαν· κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσι τὴν ψυχήν μου. καὶ ἀποκρίνεται αὐτῷ· Ἔτι εἰσί μοι ἑπτακισχίλιοι ἄνδρες, οἳ οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. 2 ὃν οὖν τρόπον διὰ τοὺς ἑπτακισχιλίους ἐκείνους τὴν ὀργὴν οὐκ ἐπέφερε τότε ὁ θεός, τὸν αὐτὸν τρόπον καὶ νῦν οὐδέπω τὴν κρίσιν ἐπήνεγκεν ἢ ἐπάγει, γινώσκων ἔτι καθ' ἡμέραν τινὰς μαθητευομένους εἰς τὸ ὄνομα τοῦ Χῦ αὐτοῦ καὶ ἀπολείποντας τὴν ὁδὸν τῆς πλάνης, οἳ καὶ λαμβάνουσι δόματα ἕκαστος ὡς ἄξιοί εἰσι, φωτιζόμενοι διὰ τοῦ ὀνόματος τοῦ Χῦ τούτου· ὁ μὲν γὰρ λαμβάνει συνέσεως πνεῦμα, ὁ δὲ βουλῆς, ὁ δὲ ἰσχύος, ὁ δὲ ἰάσεως, ὁ δὲ προγνώσεως, ὁ δὲ διδασκαλίας, ὁ δὲ φόβου θεοῦ. 3 Καὶ ὁ Τρύφων πρὸς ταῦτα εἶπέ μοι· Ὅτι παραφρονεῖς ταῦτα λέγων, ἐπίστασθαί σε βούλομαι. 4 Κἀγὼ πρὸς αὐτόν· Ἄκουσον, ὦ οὗτος, ἔλεγον, ὅτι οὐ μέμηνα οὐδὲ παραφρονῶ· ἀλλὰ μετὰ τὴν τοῦ Χῦ εἰς τὸν οὐρανὸν ἀνέλευσιν προεφητεύθη αἰχμαλωτεῦσαι αὐτὸν ἡμᾶς ἀπὸ τῆς πλάνης καὶ δοῦναι ἡμῖν δόματα. εἰσὶ δὲ οἱ λόγοι οὗτοι· Ἀνέβη εἰς ὕψος, ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔδωκε δόματα τοῖς ἀνθρώποις. 5 οἱ λαβόντες οὖν ἡμεῖς δόματα παρὰ τοῦ εἰς ὕψος ἀναβάντος Χῦ ὑμᾶς, τοὺς σοφοὺς ἐν ἑαυτοῖς καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονας, ἀπὸ τῶν προφητικῶν λόγων ἀποδείκνυμεν ἀνοήτους καὶ χείλεσι μόνον τιμῶντας τὸν θεὸν καὶ τὸν Χν αὐτοῦ· ἡμεῖς δὲ καὶ ἐν ἔργοις καὶ γνώσει καὶ καρδίᾳ μέχρι θανάτου, οἱ ἐκ πάσης τῆς ἀληθείας μεμαθητευμένοι τιμῶμεν. 6 ὑμεῖς δὲ ἴσως καὶ διὰ τοῦτο διστάζετε ὁμολογῆσαι ὅτι οὗτός ἐστιν ὁ Χς, ὡς αἱ γραφαὶ ἀποδεικνύουσι καὶ τὰ φαινόμενα καὶ τὰ γινόμενα ἐπὶ τῷ ὀνόματι αὐτοῦ, ἵνα μὴ διώκησθε ὑπὸ τῶν ἀρχόντων, οἳ οὐ παύσονται ἀπὸ τῆς τοῦ πονηροῦ καὶ πλάνου πνεύματος, τοῦ ὄφεως, ἐνεργείας θανατοῦντες καὶ διώκοντες τοὺς τὸ ὄνομα τοῦ Χῦ ὁμολογοῦντας, ἕως πάλιν παρῇ καὶ καταλύσῃ πάντας καὶ τὸ κατ' ἀξίαν ἑκάστῳ προσνείμῃ. 7 Καὶ ὁ Τρύφων· Ἤδη οὖν τὸν λόγον ἀπόδος ἡμῖν, ὅτι οὗτος, ὃν φῂς ἐσταυρῶσθαι καὶ ἀνεληλυθέναι εἰς τὸν οὐρανόν, ἐστὶν ὁ Χς τοῦ θεοῦ. ὅτι γὰρ καὶ παθητὸς ὁ Χς διὰ τῶν γραφῶν κηρύσσεται, καὶ μετὰ δόξης πάλιν παραγίνεσθαι, καὶ αἰώνιον τὴν βασιλείαν πάντων τῶν ἐθνῶν λήψεσθαι, πάσης βασιλείας αὐτῷ ὑποτασσομένης, ἱκανῶς διὰ τῶν προανιστορημένων ὑπὸ σοῦ γραφῶν ἀποδέδεικται· ὅτι δὲ οὗτός ἐστιν, ἀπόδειξον ἡμῖν. 8 Κἀγώ· Ἀποδέδεικται μὲν ἤδη, ὦ ἄνδρες, τοῖς ὦτα ἔχουσι καὶ ἐκ τῶν ὁμολογουμένων ὑφ' ὑμῶν· ἀλλ' ὅπως μὴ νομίσητε ἀπορεῖν με καὶ μὴ δύνασθαι καὶ πρὸς ἃ ἀξιοῦτε ἀποδείξεις ποιεῖσθαι, ὡς ὑπεσχόμην, ἐν τῷ προσήκοντι τόπῳ ποιήσομαι, τὰ νῦν δὲ ἐπὶ τὴν συνάφειαν ὧν ἐποιούμην λόγων ἀποτρέχω. XL 1 Τὸ μυστήριον οὖν τοῦ προβάτου, ὃ τὸ πάσχα θύειν ἐντέταλται ὁ θεός, τύπος ἦν τοῦ Χῦ, οὗ τῷ αἵματι κατὰ τὸν λόγον τῆς εἰς αὐτὸν πίστεως χρίονται τοὺς οἴκους ἑαυτῶν, τοῦτ' ἔστιν ἑαυτούς, οἱ πιστεύοντες εἰς αὐτόν· ὅτι γὰρ τὸ πλάσμα, ὃ ἔπλασεν ὁ θεὸς τὸν Ἀδάμ, οἶκος ἐγένετο τοῦ ἐμφυσήματος τοῦ παρὰ τοῦ θεοῦ, καὶ πάντες νοεῖν δύνασθε. καὶ ὅτι πρόσκαιρος ἦν καὶ αὕτη ἡ ἐντολή, οὕτως ἀποδείκνυμι. 2 οὐδαμοῦ θύεσθαι τὸ πρόβατον τοῦ πάσχα ὁ θεὸς συγχωρεῖ, εἰ μὴ ἐπὶ τόπῳ ᾧ ἐπικέκληται τὸ ὄνομα αὐτοῦ, εἰδὼς ὅτι ἐλεύσονται ἡμέραι μετὰ τὸ παθεῖν τὸν Χν, ὅτε καὶ ὁ τόπος τῆς Ἰερουσαλὴμ τοῖς ἐχθροῖς ὑμῶν παραδοθήσεται καὶ παύσονται ἅπασαι ἁπλῶς προσφοραὶ γινόμεναι. 3 καὶ τὸ κελευσθὲν πρόβατον ἐκεῖνο ὀπτὸν ὅλον γίνεσθαι τοῦ πάθους τοῦ σταυροῦ, δι' οὗ πάσχειν ἔμελλεν ὁ Χς, σύμβολον ἦν. τὸ γὰρ ὀπτώμενον πρόβατον σχηματιζόμενον ὁμοίως τῷ σχήματι τοῦ σταυροῦ ὀπτᾶται· εἷς γὰρ ὄρθιος ὀβελίσκος διαπερονᾶται ἀπὸ τῶν κατωτάτω μερῶν μέχρι τῆς κεφαλῆς, καὶ εἷς πάλιν κατὰ τὸ μετάφρενον, ᾧ προσαρτῶνται καὶ αἱ χεῖρες τοῦ προβάτου. 4 καὶ οἱ ἐν τῇ νηστείᾳ δὲ τράγοι δύο ὅμοιοι κελευσθέντες γίνεσθαι, ὧν ὁ εἷς ἀποπομπαῖος ἐγίνετο, ὁ δὲ ἕτερος εἰς προσφοράν, τῶν δύο παρουσιῶν τοῦ Χῦ καταγγελία ἦσαν· μιᾶς μέν, ἐν ᾗ ὡς ἀποπομπαῖον αὐτὸν παρεπέμψαντο οἱ πρεσβύτεροι τοῦ λαοῦ ὑμῶν καὶ οἱ ἱερεῖς, ἐπιβαλόντες αὐτῷ τὰς χεῖρας καὶ θανατώσαντες αὐτόν, καὶ τῆς δευτέρας δὲ αὐτοῦ παρουσίας, ὅτι ἐν τῷ αὐτῷ τόπῳ τῶν Ἰεροσολύμων ἐπιγνωσθήσεσθε αὐτόν, τὸν ἀτιμωθέντα ὑφ' ὑμῶν, καὶ προσφορὰ ἦν ὑπὲρ πάντων τῶν μετανοεῖν βουλομένων ἁμαρτωλῶν καὶ νηστευόντων ἣν καταλέγει Ἠσαίας νηστείαν, διασπῶντες στραγγαλιὰς βιαίων συναλλαγμάτων καὶ τὰ ἄλλα ὁμοίως τὰ κατηριθμημένα ὑπ' αὐτοῦ, ἃ καὶ αὐτὸς ἀνιστόρησα, φυλάσσοντες, ἃ ποιοῦσιν οἱ τῷ Ἰῦ πιστεύοντες. 5 καὶ ὅτι καὶ ἡ τῶν δύο τράγων τῶν νηστείᾳ κελευσθέντων προσφέρεσθαι προσφορὰ οὐδαμοῦ ὁμοίως συγκεχώρηται γίνεσθαι εἰ μὴ ἐν Ἰεροσολύμοις, ἐπίστασθε. | CHAPTER XXXI -- IF Christ'S POWER BE NOW SO GREAT, HOW MUCH GREATER AT THE SECOND ADVENT! "But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of man, so Daniel foretold, and His angels shall come with Him. These are the words: 'I beheld till the thrones were set; and the Ancient of days did sit, whose garment was white as snow, and the hair of His head like the pure wool. His throne was like a fiery flame, His wheels as burning fire. A fiery stream issued and came forth from before Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him. The books were opened, and the judgment was set. I beheld then the voice of the great words which the horn speaks: and the beast was beat down, and his body destroyed, and given to the burning flame. And the rest of the beasts were taken away from their dominion, and a period of life was given to the beasts until a season and time. I saw in the vision of the night, and, behold, one like the Son of man coming with the clouds of heaven; and He came to the Ancient of days, and stood before Him. And they who stood by brought Him near; and there were given Him power and kingly honour, and all nations of the earth by their families, and all glory, serve Him. And His dominion is an everlasting dominion, which shall not be taken away; and His kingdom shall not be destroyed. And my spirit was chilled within my frame, and the visions of my head troubled me. I came near unto one of them that stood by, and inquired the precise meaning of all these things. In answer he speaks to me, and showed me the judgment of the matters: These great beasts are four kingdoms, which shall perish from the earth, and shall not receive dominion for ever, even for ever and ever. Then I wished to know exactly about the fourth beast, which destroyed all [the others] and was very terrible, its teeth of iron, and its nails of brass; which devoured, made waste, and stamped the residue with its feet: also about the ten horns upon its head, and of the one which came up, by means of which three of the former fell. And that horn had eyes, and a mouth speaking great things; and its countenance excelled the rest. And I beheld that horn waging war against the saints, and prevailing against them, until the Ancient of days came; and He gave judgment for the saints of the Most High. And the time came, and the saints of the Most High possessed the kingdom. And it was told me concerning the fourth beast: There shall be a fourth kingdom upon earth, which shall prevail over all these kingdoms, and shall devour the whole earth, and shall destroy and make it thoroughly waste. And the ten horns are ten kings that shall arise; and one shall arise after them; and he shall surpass the first in evil deeds, and he shall subdue three kings, and he shall speak words against the Most High, and shall overthrow the rest of the saints of the Most High, and shall expect to change the seasons and the times. And it shall be delivered into his hands for a time, and times, and half a time. And the judgment sat, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom, and the power, and the great places of the kingdoms under the heavens, were given to the holy people of the Most High, to reign in an everlasting kingdom: and all powers shall be subject to Him, and shall obey Him. Hitherto is the end of the matter. I, Daniel, was possessed with a very great astonishment, and my speech was changed in me; yet I kept the matter in my heart.'" CHAPTER XXXII -- TRYPHO OBJECTING THAT Christ IS DESCRIBED AS GLORIOUS BY DANIEL, JUSTIN DISTINGUISHES TWO ADVENTS. And when I had ceased, Trypho said, "These and such like Scriptures, sir, compel us to wait for Him who, as Son of man, receives from the Ancient of days the everlasting kingdom. But 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." Then I replied to him, "If, sirs, it were not said by the Scriptures which I have already quoted, that His form was inglorious, and His generation not declared, and that for His death the rich would suffer death, and with His stripes we should be healed, and that He would be led away like a sheep; and if I had not explained that there would be two advents of His,--one in which He was pierced by you; a second, when you shall know Him whom you have pierced, and your tribes shall mourn, each tribe by itself, the women apart, and the men apart, --then I must have been speaking dubious and obscure things. But now, by means of the contents of those Scriptures esteemed holy and prophetic amongst you, I attempt to prove all [that I have adduced], in the hope that some one of you may be found to be of that remnant which has been left by the grace of the Lord of Sabaoth for the eternal salvation. In order, therefore, that the matter inquired into may be plainer to you, I will mention to you other words also spoken by the blessed David, from which you will perceive that the Lord is called the Christ by the Holy Spirit of prophecy; and that the Lord, the Father of all, has brought Him again from the earth, setting Him at His own right hand, 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 times now running on to their consummation; and he whom Daniel foretells would have dominion for a time, and times, and an half, is even already at the door, about to speak blasphemous and daring things against the Most High. But you, being ignorant of how long he will have dominion, hold another opinion. For you interpret the 'time' as being a hundred years. But if this is so, the man of sin must, at the shortest, reign three hundred and fifty years, in order that we may compute that which is said by the holy Daniel--'and times'--to be two times only. All this I have said to you in digression, in order that you at length may be persuaded of what has been declared against you by God, that you are foolish sons; and of this, 'Therefore, behold, I will proceed to take away this people, and shall take them away; and I will strip the wise of their wisdom, and will hide the understanding of their prudent men;' and may cease to deceive yourselves and those who hear you, and may learn of us, who have been taught wisdom by the grace of Christ. The words, then, which were spoken by David, are these: 'The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies. He shall drink of the brook in the way; therefore shall He lift up the head.' CHAPTER XXXIII -- PS, CX. IS NOT SPOKEN OF HEZEKIAH. HE PROVES THAT Christ WAS FIRST HUMBLE, THEN SHALL BE GLORIOUS. "And," I continued, "I am not ignorant that you venture to expound this psalm as if it referred to king Hezekiah; but that you arc mistaken, I shall prove to you from these very words forthwith. 'The Lord hath sworn, and will not repent,' it is said; and, 'Thou art a priest for ever, after the order of Melchizedek,' with what follows and precedes. Not even you will venture to object that Hezekiah was either a priest, or is the everlasting priest of God; but that this is spoken of our Jesus, these expressions show. But your ears are shut up, and your hearts are made dull. For by this statement, 'The Lord hath sworn, and will not repent: Thou art a priest for ever, after the order of Melchizedek,' with an oath God has shown Him (on account of your unbelief) to be the High Priest after the order of Melchizedek; i.e., as Melchizedek was described by Moses as the priest of the Most High, and he was a priest of those who were in uncircumcision, and blessed the circumcised Abraham who brought him tithes, so God has shown that His everlasting Priest, called also by the Hold Spirit Lord, would be Priest of those in uncircumcision. Those too in circumcision who approach Him, that is, believing Him and seeking blessings from Him, He will both receive and bless. And that He shall be first humble as a man, and then exalted, these words at the end of the Psalm show: 'He shall drink of the brook in the way,' and then, 'Therefore shall He lift up the head.' CHAPTER XXXIV -- NOR DOES PS. LXXII. APPLY TO SOLOMON, WHOSE FAULTS Christians SHUDDER AT. "Further, to persuade you that you have not understood anything of the Scriptures, I will remind you of another psalm, dictated to David by the Holy Spirit, which you say refers to Solomon, who was also your king. But it refers also to our Christ. But you deceive yourselves by the ambiguous forms of speech. For where it is said, 'The law of the Lord is perfect,' you do not understand it of the law which was to be after Moses, but of the law which was given by Moses, although God declared that He would establish a new law and a new covenant. And where it has been said, 'O God, give Thy judgment to the king,' since Solomon was king, you say that the Psalm refers to him, although the words of the Psalm expressly proclaim that reference is made to the everlasting King, i.e., to Christ. For Christ is King, and Priest, and God, and Lord, and angel, and man, and captain, and stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory, and He is preached as having the everlasting kingdom: so I prove from all the Scriptures. But that you may perceive what I have said, I quote the words of the Psalm; they are these: 'O God, give Thy judgment to the king, and Thy righteousness unto the king's son, to judge Thy people with righteousness, and Thy poor with judgment. The mountains shall take up peace to the people, and the little hills righteousness. He shall judge the poor of the people, and shah save the children of the needy, and shall abase the slanderer. He shall co-endure with the sun, and before the moon unto all generations. He shall come down like rain upon the fleece, as drops falling on the earth. In His days shall righteousness flourish, and abundance of peace until the moon be taken away. And He shall have dominion from sea to sea, and from the rivers unto the ends of the earth. Ethiopians shall fall down before Him, and His enemies shall lick the dust. The kings of Tarshish and the isles shall offer gifts; the kings of Arabia and Seba shall offer gifts; and all the kings of the earth shall worship Him, and all the nations shall serve Him: for He has delivered the poor from the man of power, and the needy that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy: He shall redeem their souls from usury and injustice, and His name shall be honourable before them. And He shall live, and to Him shall be given of the gold of Arabia, and they shall pray continually for Him: they shall bless Him all the day. And there shall be a foundation on the earth, it shall be exalted on the tops of the mountains: His fruit shall be on Lebanon, and they of the city shall flourish like grass of the earth. His name shah be blessed for ever. His name shall endure before the sun; and all tribes of the earth shall be blessed in Him, all nations shall call Him blessed. Blessed be the Lord, the God of Israel, who only doeth wondrous things; and blessed be His glorious name for ever, and for ever and ever; and the whole earth shall be filled with His glory. Amen, amen.' And at the close of this Psalm which I have quoted, it is written, 'The hymns of David the son of Jesse are ended.' Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, failing before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman's influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols." CHAPTER XXXV -- HERETICS CONFIRM THE CATHOLICS IN THE FAITH. And 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." And I replied, "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 what things He predicted would take place in His name, these we do see being actually accomplished in our sight. 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.' There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin. (For some in one way, others in another, teach to blaspheme the Maker of all things, and Christ, who was foretold by Him as coming, and the God of Abraham, and of Isaac, and of Jacob, with whom we have nothing in common, since we know them to be atheists, impious, unrighteous, and sinful, and confessors of Jesus in name only, instead of worshippers of Him. Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites.) 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. So that, in consequence of these events, we know that Jesus foreknew what would happen after Him, as well as in consequence of many other events which He foretold would befall those who believed on and confessed Him, the Christ. For all that we suffer, even when killed by friends, He foretold would take place; so that it is manifest no word or act of His can be found fault with. 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." CHAPTER XXXVI -- HE PROVES THAT Christ IS CALLED LORD OF HOSTS. Then he replied, "Let these things be so as you say--namely, that it was foretold Christ would suffer, and be called a stone; and after His first appearance, in which it had been announced He would suffer, would come in glory, and be Judge finally of all, and eternal King and Priest. Now show if this man be He of whom these prophecies were made." And I said, "As you wish, Trypho, I shall come to these proofs which you seek in the fitting place; but now you will permit me first to recount the prophecies, which I wish to do in order to prove that Christ is called both God and Lord of hosts, and Jacob, in parable by the Holy Spirit; and your interpreters, as God says, are foolish, since they say that reference is made to Solomon and not to Christ, when he bore the ark of testimony into the temple which he built. The Psalm of David is this: 'The earth is the Lord's, and the fulness thereof; the world, and all that dwell therein. He hath rounded it upon the seas, and prepared it upon the floods. Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that is clean of hands and pure of heart: who has not received his soul in vain, and has not sworn guilefully to his neighbour: he shall receive blessing from the Lord, and mercy from God his Saviour. This is the generation of them that seek the Lord, that seek the face of the God of Jacob. Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty in battle. Lift up your gates, ye rulers; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory.' Accordingly, it is shown that Solomon is not the Lord of hosts; but when our Christ rose from the dead and ascended to heaven, the rulers in heaven, under appointment of God, are commanded to open the gates of heaven, that He who is King of glory may enter in, and having ascended, may sit on the right hand of the Father until He make the enemies His footstool, as has been made manifest by another Psalm. For when the rulers of heaven saw Him of uncomely and dishonoured appearance, and inglorious, not recognising Him, they inquired, 'Who is this King of glory?' And the Holy Spirit, either from the person of His Father, or from His own person, answers them, 'The Lord of hosts, He is this King of glory.' For every one will confess that not one of those who presided over the gates of the temple at Jerusalem would venture to say concerning Solomon, though he was so glorious a king, or concerning the ark of testimony, 'Who is this King of glory?' CHAPTER XXXVII -- THE SAME IS PROVED FROM OTHER PSALMS. "Moreover, in the diapsalm of the forty-sixth Psalm, reference is thus made to Christ: 'God went up with a shout, the Lord with the sound of a trumpet. Sing ye to our God, sing ye: sing to our King, sing ye; for God is King of all the earth: sing with understanding. God has ruled over the nations. God sits upon His holy throne. The rulers of the nations were assembled along with the God of Abraham, for the strong ones of God are greatly exalted on the earth.' And in the ninety-eighth Psalm, the Holy Spirit reproaches you, and predicts Him whom you do not wish to be king to be King and Lord, both of Samuel, and of Aaron, and of Moses, and, in short, of all the others. And the words of the Psalm are these: 'The Lord has reigned, let the nations be angry: [it is] He who sits upon the cherubim, let the earth be shaken. The Lord is great in Zion, and He is high above all the nations. Let them confess Thy great name, for it is fearful and holy, and the honour of the King loves judgment. Thou hast prepared equity; judgment and righteousness hast Thou performed in Jacob. Exalt the Lord our God, and worship the footstool of His feet; for He is holy. Moses and Aaron among His priests, and Samuel among those who call upon His name. They called (says the Scripture) on the Lord, and He heard them. In the pillar of the cloud He spake to them; for they kept His testimonies, and the commandment which he gave them. O Lord our God, Thou heardest them: O God, Thou wert propitious to them, and [yet] taking vengeance on all their inventions. Exalt the Lord our God, and worship at His holy hill; for the Lord our God is holy.'" CHAPTER XXXVIII -- IT IS AN ANNOYANCE TO THE JEW THAT Christ IS SAID TO BE ADORED. JUSTIN CONFIRMS IT, HOWEVER, FROM PS. XLV. And Trypho said, "Sir, it were good for us if we obeyed our teachers, who laid down a law that we should have no intercourse with any of you, and that we should not have even any communication with you on these questions. For you utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud; then that he became man, was crucified, and ascended up to heaven, and comes again to earth, and ought to be worshipped." Then I answered, "I know that, as the word of God says, this great wisdom of God, the Maker of all things, and the Almighty, is hid from you. Wherefore, in sympathy with you, I am striving to the utmost that you may understand these matters which to you are paradoxical; but if not, that I myself may be innocent in the day of judgment. For you shall hear other words which appear still more paradoxical; but be not confounded, nay, rather remain still more zealous hearers and investigators, despising the tradition of your teachers, since they are convicted by the Holy Spirit of inability to perceive the truths taught by God, and of preferring to teach their own doctrines. Accordingly, in the forty-fourth [forty-fifth] Psalm, these words are in like manner referred to Christ: 'My heart has brought forth a good matter; I tell my works to the King. My tongue is the pen of a ready writer. Fairer in beauty than the sons of men: grace is poured forth into Thy lips: therefore bath God blessed Thee for ever. Gird Thy sword upon Thy thigh, O mighty One. Press on in Thy fairness and in Thy beauty, and prosper and reign, because of truth, and of meekness, and of righteousness: and Thy right hand shall instruct Thee marvellously. Thine arrows are sharpened, O mighty One; the people shall fall under Thee; in the heart of the enemies of the King [the arrows are fixed]. Thy throne, O God, is for ever and ever: a sceptre of equity is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity; therefore thy God hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, and oil, and cassia, from Thy garments; from the ivory palaces, whereby they made Thee glad. Kings' daughters are in Thy honour. The queen stood at Thy right hand, clad in garments embroidered with gold. Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father: and the King shall desire thy beauty; because He is thy Lord, they shall worship Him also. And the daughter of Tyre [shall be there] with gifts. The rich of the people shall entreat Thy face. All the glory of the King's daughter within, clad in embroidered garments of needlework. The virgins that follow her shall be brought to the King; her neighbours shall be brought unto Thee: they shall be brought with joy and gladness: they shall be led into the King's shrine. Instead of thy fathers, thy sons have been born: Thou shalt appoint them rulers over all the earth. I shall remember Thy name in every generation: therefore the people shall confess Thee for ever, and for ever and ever.' CHAPTER XXXIX -- THE JEWS HATE THE Christians WHO BELIEVE THIS. HOW GREAT THE DISTINCTION IS BETWEEN BOTH! "Now it is not surprising," I continued, "that you hate us who hold these opinions, and convict you of a continual hardness of heart. For indeed Elijah, conversing with God concerning you, speaks thus: 'Lord, they have slain Thy prophets, and digged down Thine altars: and I am left alone, and they seek my life.' And He answers him: 'I have still seven thousand men who have not bowed the knee to Baal.' Therefore, just as God did not inflict His anger on account of those seven thousand men, even so He has now neither yet inflicted judgment, nor does inflict it, knowing that daily some [of you] are becoming disciples in the name of Christ, and quitting the path of error; who are also receiving gifts, each as he is worthy, illumined through the name of this Christ. For one receives the spirit of understanding, another of counsel, another of strength, another of healing, another of foreknowledge, another of teaching, and another of the fear of God." To this Trypho said to me, "I wish you knew that you are beside yourself, talking these sentiments." And I said to him, "Listen, O friend, for I am not mad or beside myself; but it was prophesied that, after the ascent of Christ to heaven, He would deliver us from error and give us gifts. The words are these: 'He ascended up on high; He led captivity captive; He gave gifts to men.' Accordingly, we who have received gifts from Christ, who has ascended up on high, prove from the words of prophecy that you, 'the wise in yourselves, and the men of understanding in your own eyes,' are foolish, and honour God and His Christ by lip only. But we, who are instructed in the whole truth, honour Them both in acts, and in knowledge, and in heart, even unto death. But you hesitate to confess that He is Christ, as the Scriptures and the events witnessed and done in His name prove, perhaps for this reason, lest you be persecuted by the rulers, who, under the influence of the wicked and deceitful spirit, the serpent, will not cease putting to death and persecuting those who confess the name of Christ until He come again, and destroy them all, and render to each his deserts." And Trypho replied, "Now, then, render us the proof that this man who you say was crucified and ascended into heaven is the Christ of God. For you have sufficiently proved by means of the Scriptures previously quoted by you, that it is declared in the Scriptures that Christ must suffer, and come again with glory, and receive the eternal kingdom over all the nations, every kingdom being made subject to Him: now show us that this man is He." And I replied, "It has been already proved, sirs, to those who have ears, even from the facts which have been conceded by you; but that you may not think me at a loss, and unable to give proof of what you ask, as I promised, I shall do so at a fitting place. At present, I resume the consideration of the subject which I was discussing. CHAPTER XL -- HE RETURNS TO THE MOSAIC LAWS, AND PROVES THAT THEY WERE FIGURES OF THE THINGS WHICH PERTAIN TO Christ. "The mystery, then, of the lamb which God enjoined to be sacrificed as the passover, was a type of Christ; with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe on Him. For that the creation which God created--to wit, Adam--was a house for the spirit which proceeded from God, you all can understand. And that this injunction was temporary, I prove thus. God does not permit the lamb of the passover to be sacrificed in any other place than where His name was named; knowing that the days will come, after the suffering of Christ, when even the place in Jerusalem shall be given over to your enemies, and all the offerings, in short, shall cease; and that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb. And the two goats which were ordered to be offered during the fast, of which one was sent away as the scape [goat], and the other sacrificed, were similarly declarative of the two appearances of Christ: the first, in which the elders of your people, and the priests, having laid hands on Him and put Him to death, sent Him away as the scope [goat]; and His second appearance, because in the same place in Jerusalem you shall recognise Him whom you have dishonoured, and who was an offering for all sinners willing to repent, and keeping the fast which Isaiah speaks of, loosening the terms of the violent contracts, and keeping the other precepts, likewise enumerated by him, and which I have quoted, which those believing in Jesus do. And further, you are aware that the offering of the two goats, which were enjoined to be sacrificed at the fast, was not permitted to take place similarly anywhere else, but only in Jerusalem. |