Gospel details in Justin Martyr.

The gospel narratives in Rome during the principate of Antoninus Pius (138-161).


Middle of century II.

I collect here all the quotations of the Christian philosopher (from his undisputed works, the Apology, in two parts, and the Dialogue with Trypho) that appear in my synopses.

Appendix: Acts, memoirs, and miscellanea.

In the beginning.

Matthew 1.1; Mark 1.1; Luke 1.1-4 (John 1.1-18).

Apology 2.6.3:

Ο δε υιος εκεινου, ο μονος λεγομενος κυριως υιος, ο λογος προ των ποιηματων και συνων και γεννωμενος οτε την αρχην δι αυτου παντα εκτισε και εκοσμησε, Χριστος μεν κατα το κεχρισθαι και κοσμησαι τα παντα δι αυτου τον θεον λεγεται, ονομα και αυτο περιεχον αγνωστον σημασιαν, ον τροπον και το θεος προσαγορευμα ουκ ονομα εστιν, αλλα πραγματος δυσεξηγητου εμφυτος τη φυσει των ανθρωπων δοξα.

And his son, who alone is authoritatively called son, the word who also was with him and was begotten before the deeds, when in the beginning he created and arranged all things through him, is called Christ according to his being anointed and God arranging all things through him, this name itself also holding an unknown significance, in like manner as the appellation God is not a name, but rather an opinion impressed in the nature of men of a matter that cannot be explicated.

Son of the highest.

Luke 1.26-38.
Matthew 1.18-25; Luke 2.1-7.

Apology 1.33.4-5:

Το ουν· Ιδου, η παρθενος εν γαστρι εξει σημαινει ου συνουσιασθεισαν την παρθενον συλλαβειν· ει γαρ εσυνουσιασθη υπο οτουουν, ουκ ετι ην παρθενος· αλλα δυναμις θεου επελθουσα τη παρθενω επεσκιασεν αυτην, και κυοφορησαι παρθενον ουσαν πεποιηκε.

The phrase, then: Behold, the virgin shall be with child, signifies that a virgin should become pregnant without having been with [a man]. For if she had been with any one at all she was no longer a virgin; but the power of God came upon the virgin and overshadowed her, and made her while yet a virgin to conceive.

Και ο αποσταλεις δε προς αυτην την παρθενον κατ εκεινο του καιρου αγγελος θεου ευηγγελισατο αυτην ειπων· Ιδου, συλληψη εν γαστρι εκ πνευματος αγιου και τεξη υιον, και υιος υψιστου κληθησεται, και καλεσεις το ονομα αυτου Ιησουν, αυτος γαρ σωσει τον λαον αυτου απο των αμαρτιων αυτων,* ως οι απομνημονευσαντες παντα τα περι του σωτηρος ημων Ιησου Χριστου εδιδαξαν, οις επιστευσαμεν, επειδη και δια Ησαιου του προδεδηλωμενου το προφητικον πνευμα τουτον γεννησομενον, ως προεμηνυομεν, εφη.

* This phrase connects to the gospels of Matthew and Luke as follows. Luke 1.31: Και ιδου συλληψη εν γαστρι και τεξη υιον, και καλεσεις το ονομα αυτου Ιησουν; Luke 1.32: ...και υιος υψιστου κληθησεται; Matthew 1.21b: Αυτος γαρ σωσει τον λαον αυτου απο των αμαρτιων αυτων. The phrase εκ πνευματος αγιου is found in Matthew 1.18.

And the angel of God who was sent to the same virgin at that season evangelized, saying: Behold, you shall be with child from the holy spirit and shall bear a son, and he will be called the son of the highest, and you shall call his name Jesus, for he will save his people from their sins, as those who have made memoirs of all things about our savior Jesus Christ taught, in whom we put faith, since also through Isaiah, whom we have mentioned before, the prophetic spirit said that he should be born as we noted before.

Eve and Mary.

Luke 1.26-38.

Dialogue 100.5:

Παρθενος γαρ ουσα Ευα και αφθορος, τον λογον τον απο του οφεως συλλαβουσα, παρακοην και θανατον ετεκε· πιστιν δε και χαραν λαβουσα Μαρια η παρθενος ευαγγελιζομενου αυτη Γαβριηλ αγγελου οτι πνευμα κυριου επ αυτην επελευσεται και δυναμις υψιστου επισκιασει αυτην, διο και το γεννωμενον εξ αυτης αγιον εστιν υιος θεου, απεκρινατο· Γενοιτο μοι κατα το ρημα σου.

For Eve, being a virgin and uncorrupted, having conceived the word from the serpent, bore disobedience and death. But the virgin Mary, having received faith and joy when the angel Gabriel evangelized to her that the spirit of the Lord would come upon her and the power of the highest would overshadow her, on which account also the holy thing born from her is the son of God, replied: May it happen to me according to your word.

The census lists under Cyrenius.

Matthew 1.18-25; Luke 2.1-7.

Apology 1.34.1-2:

Οπου δε και της γης γεννασθαι εμελλεν, ως προειπεν ετερος προφητης, ο Μιχαιας, ακουσατε· εφη δε ουτως· Και συ Βηθλεεμ, γη Ιουδα, ουδαμως ελαχιστη ει εν τοις ηγεμοσιν Ιουδα εκ σου γαρ εξελευσεται ηγουμενος, οστις ποιμανει τον λαον μου.*

* Confer Dialogue 78.1.

And hear also where on the earth he was going to be born, as another prophet, Micah, foretold; and he spoke thus: And you, Bethlehem, in the land of Judah, are in no way least among the leaders of Judah; for out of you shall go forth the leader who shall shepherd my people.

Κωμη δε τις εστιν εν τη χωρα Ιουδαιων απεχουσα σταδιους τριακοντα πεντε Ιεροσολυμων, εν η εγεννηθη Ιησους Χριστος, ως και μαθειν δυνασθε εκ των απογραφων των γενομενων επι Κυρηνιου, του υμετερου εν Ιουδαια πρωτου γενομενου επιτροπου.

And there is a certain village in the country of the Jews, at a distance of thirty-five stades from Jerusalem, in which was born Jesus Christ, as you can learn from the census lists made in the time of Cyrenius, who was your first governor in Judea.

Becoming man.

Dialogue 105.1:

Τα δε ακολουθα του ψαλμου· Συ δε, κυριε, μη μακρυνης την βοηθειαν σου απ εμου· εις την αντιληψιν μου προσχες· ρυσαι απο ρομφαιας την ψυχην μου και εκ χειρος κυνος την μονογενη μου· σωσον με εκ στοματος λεοντος και απο κερατων μονοκερωτων την ταπεινωσιν μου, ομοιως παλιν διδασκαλια και προαγγελια των οντων αυτω και συμβαινειν μελλοντων. μονογενης γαρ οτι ην τω πατρι των ολων ουτος, ιδιως εξ αυτου λογος και δυναμις γεγεννημενος, και υστερον ανθρωπος δια της παρθενου γενομενος, ως απο των απομνημονευματων εμαθομεν, προεδηλωσα.

And the things that follow of the psalm:* But you, Lord, do not remove your help from me; give heed to my deliverance; rescue my soul from the sword and my only begotten from the hand of the dog; save me from the mouth of the lion and my humility from the horns of the unicorns, was likewise again teaching and an announcement beforehand of the things that were going to befall him. For that he was the only begotten of the father of all things, word and power being begotten uniquely from him, and having later become man through the virgin, as we have learned from the memoirs, I have made clear.

* Refer to Psalm 22 (21 LXX).

The star and the east.

Dialogue 106.4:

Και οτι ως αστρον εμελλεν ανατελλειν αυτος δια του γενους του Αβρααμ Μωυσης παρεδηλωσεν ουτως ειπων· Ανατελει αστρον εξ Ιακωβ, και ηγουμενος εξ Ισραηλ. και αλλη δε γραφη φησιν· Ιδου, ανηρ· ανατολη ονομα αυτω. ανατειλαντος ουν και εν ουρανω αμα τω γεννηθηναι αυτον αστερος, ως γεγραπται εν τοις απομνημονευμασι των αποστολων αυτου, οι απο Αρραβιας μαγοι, εκ τουτου επιγνοντες, παρεγενοντο και προσεκυνησαν αυτω.

And Moses made clear that he was going to arise like a star through the race of Abraham when he said thus: A star shall arise from Jacob, and a leader from Israel.1 And another scripture also says: Behold, a man; his name is the east.2 When a star therefore arose even in heaven together with his birth, as is written in the memoirs of his apostles, the magi from Arabia, recognizing him by this, arrived and worshipped him.

1 Refer to Numbers 24.17.
2 Refer to Zechariah 6.12; the Greek words for east and for spring up or rise up are related.

Magi from Arabia.

Matthew 2.1-12; Luke 2.8-20 (John 7.40-52).

Dialogue 77.4:

Αμα γαρ τω γεννηθηναι αυτον μαγοι απο Αρραβιας παραγενομενοι προσεκυνησαν αυτω, προτερον ελθοντες προς Ηρωδην τον εν τη γη υμων τοτε βασιλευοντα, ον ο λογος καλει βασιλεα Ασσυριων δια την αθεον και ανομον αυτου γνωμην. επιστασθε γαρ τοιαυτα, εφην, εν παραβολαις και ομοιωσεσι πολλακις λαλουν το αγιον πνευμα, οιον πεποιηκε και προς τον λαον απαντα τον εν Ιεροσολυμοις, πολλακις φησαν προς αυτους· Ο πατηρ σου Αμορραιος και η μητηρ σου Χετταια.

For together with his birth magi who came from Arabia worshipped him, having come first to Herod, who was then king in your land, whom the word calls king of Assyria on account of his godless and lawless character. For you are aware, I said, that the holy spirit often speaks of such things in parables and similitudes, as much as he also did toward all the people in Jerusalem, and often said to them: Your father is an Amorite and your mother a Hittite.

Dialogue 78.1-7:

Και γαρ ουτος ο βασιλευς Ηρωδης, μαθων παρα των πρεσβυτερων του λαου υμων, τοτε ελθοντων προς αυτον των απο Αρραβιας μαγων και ειποντων εξ αστερος του εν τω ουρανω φανεντος εγνωκεναι οτι βασιλευς γεγεννηται εν τη χωρα υμων, και ηλθομεν προσκυνησαι αυτον, και εν Βηθλεεμ των πρεσβυτερων ειποντων, οτι γεγραπται εν τω προφητη ουτως· Και συ, Βηθλεεμ, γη Ιουδα, ουδαμως ελαχιστη ει εν τοις ηγεμοσιν Ιουδα· εκ σου γαρ εξελευσεται ηγουμενος οστις ποιμανει τον λαον μου.*

* Note that Justin here agrees with the Matthean quotation of this passage from Micah in Matthew 2.6 (Matthew adds only the words τον Ισραηλ at the end of this quotation) against the LXX of Micah 5.2, which reads: Και συ, Βηθλεεμ, οικος του Εφραθα, ολιγοστος ει του ειναι εν χιλιασιν Ιουδα· εκ σου μοι εξελευσεται του ειναι εις αρχοντα εν τω Ισραηλ, και αι εξοδοι αυτου απ αρχης εξ ημερων αιωνος. Confer Apology 1.34.1.

And this king Herod, at the time when the magi came to him from Arabia and said they knew from a star that appeared in heaven that a king had been born in your country, and that they had come to worship him, learned from the elders of your people that it was written in the prophet thus: And you, Bethlehem, in the land of Judah, are in no way least among the leaders of Judah; for out of you shall go forth the leader who shall shepherd my people.

Των απο Αρραβιας ουν μαγων ελθοντων εις Βηθλεεμ και προσκυνησαντων το παιδιον και προσενεγκαντων αυτω δωρα, χρυσον και λεβανον και σμυρναν, επειτα κατ αποκαλυψιν μετα το προσκυνησαι τον παιδα εν Βηθλεεμ, εκελευσθησαν μη επανελθειν προς τον Ηρωδην.

After the magi from Arabia came to Bethlehem, then, and worshipped the child and bore him gifts, gold and frankincense and myrrh, they were then commanded not to go back to Herod after worshipping the child in Bethlehem.

Και Ιωσηφ δε, ο την Μαριαν μεμνηστευμενος, βουληθεις προτερον εκβαλειν την μνηστην αυτω Μαριαμ, νομιζων εγκυμονειν αυτην απο συνουσιας ανδρος, τουτεστιν απο πορνειας, δι οραματος κεκελευστο μη εκβαλειν την γυναικα αυτου, ειποντος αυτω του φανεντος αγγελου οτι εκ πνευματος αγιου ο εχει κατα γαστρος εστι.

But Joseph, the one betrothed to Mary, who wished at first to cast out his betrothed Mary, supposing her to be pregnant from being with a man, that is, from fornication, was commanded through a vision not to cast the woman out, the angel who appeared to him having said to him that what she had in the womb was of the holy spirit.

Φοβηθεις ουν ουχ εκβεβληκεν αυτην, αλλα, απογραφης ουσης εν τη Ιουδαια τοτε πρωτης επι Κυρηνιου ανεληλυθει απο Ναζαρετ, ενθα ωκει, εις Βηθλεεμ, οθεν ην, απογραψασθαι· απο γαρ της κατοικουσης την γην εκεινην φυλης Ιουδα το γενος ην. και αυτος αμα τη Μαρια κελευεται εξελθειν εις Αιγυπτον και ειναι εκει αμα τω παιδιω αχρις αν αυτοις παλιν αποκαλυφθη επανελθειν εις την Ιουδαιαν.

He was therefore afraid and did not cast her out, but rather, when the first census which was taken in Judea under Cyrenius happened, went up from Nazareth, where he housed, unto Bethlehem, from which he was, to take part in the census; for his gens was of the tribe of Judah, which housed in that land. And together with Mary he is ordered to go out into Egypt and be there with the child until it be revealed to them again to go back into Judea.

Γεννηθεντος δε τοτε του παιδου εν Βηθλεεμ, επειδη Ιωσηφ ουχ ειχεν εν τη κωμη εκεινη που καταλυσαι, εν σπηλαιω τινι συνεγγυς της κωμης κατελυσε· και τοτε, αυτων οντων εκει, ετετοκει η Μαρια τον Χριστον και εν φατνη αυτον ετεθεικει, οπου ελθοντες οι απο Αρραβιας μαγοι ευρον αυτον.

But when the child was born in Bethlehem, since Joseph did not have where to stay in that village, he stayed in a certain cave near the village; and then, while they were there, Mary bore forth the Christ and placed him in a manger, where the magi who came from Arabia found him.

Οτι δε Ησαιας και περι του συμβολου του κατα το σπηλαιον προεκεκηρυχει, ανιστορησα υμιν, εφην, και δι αυτους δε τους σημερον συν υμιν ελθοντας παλιν της περικοπης επιμνησθησομαι, ειπον. και ανιστορησα ην και προεγραψα απο του Ησαιου περικοπην, ειπων δια τους λογους εκεινους τους τα Μιθρα μυστηρια παραδιδοντας, εν τοπω επικαλουμενω παρ αυτοις σπηλαιω μυεισθαι υπ αυτων, υπο του διαβολου ενεργηθηναι ειπειν.

But I have already recounted to you, I said, what Isaiah said about the symbol which foreshadowed the cave, but on account of those also who have come with us today I will again remind you of the pericope. And I recounted the pericope from Isaiah which I had also written beforehand, saying that through those words those who delivered the mysteries of Mithras were energized by the devil to say that in a place called a cave among them they were initiated by them.

Και ο Ηρωδης, μη επανελθοντων προς αυτον των απο Αρραβιας μαγων ως ηξιωσεν αυτους ποιησαι, αλλα κατα τα κελευσθεντα αυτοις δι αλλης οδου εις την χωραν αυτων απαλλαγεντων, και του Ιωσηφ αμα τη Μαρια και τω παιδιω, ως και αυτοις αποκεκαλυπτο, ηδη εξελθοντων εις Αιγυπτον, ου γινωσκων τον παιδα ον εληλυθεισαν προσκυνησαι οι μαγοι, παντας απλως τους παιδας τους εν Βηθλεεμ εκελευσεν αναιρεθηναι.

And Herod, when the magi from Arabia did not go back to him as he had requested them to do, but rather had departed on another road to their own country according to the one commanding them, and when Joseph together with Mary and the child had already gone into Egypt, as it was revealed to them also, as he did not know the child whom the magi had gone to worship, commanded simply that all the children in Bethlehem be destroyed.

Not the Christ.

Matthew 3.1-6 = Mark 1.2-6 = Luke 3.1-6 (John 1.19-23).

Dialogue 88.7a:

Ιωαννου γαρ καθεζομενου επι του Ιορδανου και κηρυσσοντος βαπτισμα μετανοιας, και ζωνην δερματινην και ενδυμα απο τριχων καμηλου μονον φορουντος, και μηδεν εσθιοντος πλην ακριδας και μελι αγριον, οι ανθρωποι υπελαμβανον αυτον ειναι τον Χριστον· προς ους και αυτος εβοα· Ουκ ειμι ο Χριστος, αλλα φωνη βοωντος.

For, as John was situated at the Jordan and preaching a baptism of repentance, and bearing only a skin belt and clothing out of hairs of a camel, and eating nothing except locusts and wild honey, men took him to be the Christ. He himself also shouted to them: I am not the Christ, but a voice shouting.

Baptism in water.

Matthew 3.7-12 = Mark 1.7-8 = Luke 3.7-18 (John 1.24-28).

Dialogue 49.3:

Και ο ημετερος ουν κυριος, εφην, τουτο αυτο εν τοις διδαγμασιν αυτου παρεδωκε γενησομενον, ειπων και Ηλιαν ελευσεσθαι, και ημεις τουτο επισταμεθα γενησομενον οταν μελλη εν δοξη εξ ουρανων παραγινεσθαι ο ημετερος κυριος Ιησους Χριστος, ου και της πρωτης φανερωσεως κηρυξ προηλθε το εν Ηλια γενομενον πνευμα του θεου, εν Ιωαννη, τω γενομενω εν τω γενει υμων προφητη, μεθ ον ουδεις ετερος λοιπος παρ υμιν εφανη προφητης, οστις επι τον Ιορδανην ποταμον καθεζομενος εβοα· Εγω μεν υμας βαπτιζω εν υδατι εις μετανοιαν· ηξει δε ο ισχυροτερος μου, ου ουκ ειμι ικανος τα υποδηματα βαστασαι· αυτος υμας βαπτισει εν πνευματι αγιω και πυρι. ου το πτυον αυτου εν τη χειρι αυτου, και διακαθαριει την αλωνα αυτου και τον σιτον συναξει εις την αποθηκην, το δε αχυρον κατακαυσει πυρι ασβεστω.

And, I said, our Lord in his teaching also delivered that this very thing would happen, saying that Elijah would also come, and we have faith that this shall take place when our Lord Jesus Christ shall come in glory from the heavens, whose first appearance the spirit of God who was in Elijah preceded as herald, in John, who became a prophet among your race, after whom no other prophet appeared among you, [this John] who, situated upon the Jordan river, shouted: I baptize you in water unto repentance. But the one mightier than I is coming, whose sandals I am not fit to remove. He himself will baptize in the holy spirit and fire. His own fork is in his hand, and he will clean out his threshing floor and lead together his wheat into the barn, but the chaff he will burn up with unquenchable fire.

Fire on the Jordan.

Matthew 3.13-17 = Mark 1.9-11 = Luke 3.21-22 (John 1.29-34).

Dialogue 88.3:

Και τοτε ελθοντος του Ιησου επι τον Ιορδανην ποταμον, ενθα ο Ιωαννης εβαπτιζε, κατελθοντος του Ιησου επι το υδωρ και πυρ ανηφθη εν τω Ιορδανη, και αναδυντος αυτου απο του υδατος ως περιστεραν το αγιον πνευμα επιπτηναι επ αυτον εγραψαν οι αποστολοι αυτου τουτου του Χριστου ημων.

And then Jesus came upon the Jordan river, where John was baptizing, and when Jesus went down upon the water even a fire was lit on the Jordan, and his apostles wrote that when he rose up out of the water the holy spirit flew as a dove upon him, since he is our Christ.

Tested by the devil.

Matthew 3.13-17 = Mark 1.9-11 = Luke 3.21-22 (John 1.29-34).
Matthew 4.1-11 = Mark 1.12-13 = Luke 4.1-13.

Dialogue103.6a:

Και γαρ ουτος ο διαβολος αμα τω αναβηναι αυτον απο του ποταμου του Ιορδανου, της φωνης αυτω λεχθεισης· Υιος μου ει συ· εγω σημερον γεγεννηκα σε, εν τοις απομνημονευμασι των αποστολων γεγραπται προσελθων αυτω και πειραζων μεχρι του ειπεν αυτω· Προσκυνησον μοι, και αποκρινασθαι αυτω τον Χριστον· Υπαγε οπισω μου, Σατανα· κυριον τον θεον σου προσκυνησεις και αυτω μονω λατρευσεις.

For it is written in the memoirs of the apostles that this devil also, together at his going up away from the river Jordan, when the voice had said to him: You are my son. Today I have begotten you, came to him and tested him until he said to him: Worship me, and Christ answered him: Get behind me, Satan. You will worship the Lord your God, and him only will you serve.

Dialogue 125.4:

Οτε γαρ ανθρωπος γεγονεν, ως προειπον, προσηλθεν αυτω ο διαβολος, τουτεστιν η δυναμις εκεινη η και οφις κεκλημενη και Σατανα, περαζων αυτον και αγωνιζομενος καταβαλειν δια του αξιουν προσκυνεισαι αυτον. ο δε αυτον κατελυσε και κατεβαλεν, ελεγξας οτι πονηρος εστι παρα την γραφην αξιων προσκυνεισθαι ως θεος, αποστατης της του θεου γνωμης γεγενημενος. αποκρινεται γαρ αυτω· Γεγραπται· Κυριον τον θεον σου προσκυνησεις και αυτω μονω λατρευσεις. και ηττημενος και εληλεγμενος απενευσε τοτε ο διαβολος.

For when he became a man, as I have said before, the devil came to him, that is, that power which is also called a serpent and Satan, tempting him and struggling to cast him down by asking him to worship him. But he destroyed him and cast him down, having proven that he is evil in asking to be worshipped as God against the scripture, having [thus] become an apostate from the opinion of God. For he answered him: It is written: You shall worship the Lord your God, and him only shall you serve.

The kingdom is near.

Matthew 4.12-17 = Mark 1.14-15 = Luke 4.14-15.

Dialogue 51.2:

...και ευηγγελιζετο, και αυτος λεγων οτι εγγυς εστιν η βασιλεια των ουρανων....

...and he evangelized, even saying himself that the kingdom of the heavens was near....

The head of John the baptist.

Matthew 14.6-12 = Mark 6.21-29.

Dialogue 49.4:

Και τουτον αυτον τον προφητην συνεκεκλεικει ο βασιλευς υμων Ηρωδης εις φυλακην, και γενεσιων ημερας τελουμενης, ορχουμενης της εξαδελφης αυτου ευαρεστως αυτω, ειπεν αυτη αιτησασθαι ο εαν βουληται. και η μητηρ της παιδος υπεβαλεν αυτη αιτησασθαι την κεφαλην Ιωαννου του εν τη φυλακη· και αιτησασης επεμψε και επι πινακι ενεχθηναι την κεφαλην Ιωαννου εκελευσε.

And this same prophet your king Herod had closed up in prison, and when the day of his birth was being celebrated, and the niece of the same Herod had pleased him well by her dancing, he said to her to ask whatever she wished. And the mother of the child prompted her to ask for the head of John, who was in prison; and when she asked it he sent and commanded the head of John to be brought in on a platter.

Renaming Simon Peter.

Matthew 10.1-4 = Mark 3.13-19 = Luke 6.12-16.

Dialogue 100.4:

Και γαρ υιον θεου κατα την του πατρος αυτου αποκαλυψιν επιγνοντα αυτον ενα των μαθητων αυτου, Σιμωνα προτερον καλουμενον, επωνομασε Πετρον, και υιον θεου γεγραμμενον αυτον εν τοις απομνημονευμασι των αποστολων αυτου εχοντες και υιον αυτον λεγοντες νενοηκαμεν οντα και προ παντων ποιηματων απο του πατρος δυναμει αυτου και βουλη προελθοντα, ος και σοφια κι ημερα και ανατολη και μαχαιρα και λιθος και ραβδος και Ιακωβ και Ισραηλ κατ αλλον και αλλον τροπον εν τοις των προφητων λογοις προσηγορευται, και δια της παρθενου ανθρωπον γεγονεναι, ινα και δι ης οδου η απο του οφεως παρακοη την αρχην ελαβε, δια ταυτης της οδου και καταλυσιν λαβη.

For he named one of his disciples, who was called Simon, Peter, since he recognized him as the son of God according to the revelation of his father, and, having it written in the memoirs of his apostles that he is the son of God, and saying that he is the son, we have understood that he also went forth before all things done from the father by his power and will, who is addressed in the words of the prophets in one way or another as wisdom, and day, and east, and sword, and stone, and staff, and Jacob, and Israel; and that through the virgin he became man in order that, through the same way in which the disobedience from the serpent received its beginning, through this way it might also receive its destruction.

The sons of thunder.

Matthew 10.1-4 = Mark 3.13-19 = Luke 6.12-16.

Dialogue 106.3:

Και το ειπειν μετωνομακεναι αυτον Πετρον ενα των αποστολων, και γεγραφθαι εν τοις απομνημονευμασιν αυτου γεγενημενον και τουτο, μετα του και αλλους δυο αδελφους, υιους Ζεβεδαιου οντας, επωνομακεναι ονοματι του βοανεργες, ο εστιν υιοι βροντης, σημαντικον ην του αυτον εκεινον ειναι, δι ου και το επωνυμον Ιακωβ τω Ισραηλ επικληθεντι εδοθη και τω Αυση ονομα Ιησους επεκληθη, δι ου ονοματος και εισηχθη εις την επηγγελμενην τοις πατριαρχαις γην ο περιλειφθεις απο των απ Αιγυπτου εξελθοντων λαος.

And when it says that he changed the name of one of the apostles to Peter, and it is written in his memoirs that this also happened, with the nicknaming of others as well, two brothers, who were the sons of Zebedee, with the name of Boanerges, that is sons of thunder, this was a sign that it was that very same man through whom also the nickname of Jacob was given to be called Israel, and Hoshea was called Joshua by name, through whose name also the people who remained from those who had come out of Egypt went into the land promised to the patriarchs.

Plows and yokes.

Matthew 3.13-17 = Mark 1.9-11 = Luke 3.21-22 (John 1.29-34).
Matthew 13.53-58 = Mark 6.1-6a = Luke 4.16-30.

Dialogue 88.8:

Και ελθοντος του Ιησου επι τον Ιορδανην, και νομιζομενου Ιωσηφ του τεκτονος υιου υπαρχειν, και αειδους, ως αι γραφαι εκηρυσσον, φαινομενου, και τεκτονος νομιζομενου, ταυτα γαρ τα τεκτονικα εργα ειργαζετο εν ανθρωποις ων αροτρα και ζυγα, δια τουτων και τα της δικαιοσυνης συμβολα διδασκων και ενεργη βιον, το πνευμα ουν το αγιον και δια τους ανθρωπους, ως προεφην, εν ειδει περιστερας επεπτη αυτω, και φωνη εκ των ουρανων αμα εληλυθει, ητις και δια Δαυιδ λεγομενη, ως απο προσωπου αυτου, λεγοντος οπερ αυτω απο του πατρος εμελλε λεγεσθαι· Υιος μου ει συ· εγω σημερον γεγεννηκα σε, τοτε γενεσιν αυτου λεγων γινεσθαι τοις ανθρωποις, εξ οτου η γνωσις αυτου εμελλε γινεσθαι.*

* At least one manuscript of the Dialogue adds again: Υιος μου ει συ· εγω σημερον γεγεννηκα σε.

And, when Jesus came upon the Jordan, and was considered to be the son of Joseph the carpenter, and he appeared uncomely, as the scriptures preached, and was considered a carpenter, for while he was among men he worked at these things of carpenters, making plows and yokes, and through these things taught the symbols of righteousness and an energetic life, the holy spirit, therefore, and on account of men, as I said before, flew upon him in the image of a dove, and there came together [with it] a voice from the heavens, which was said also through David when he said, impersonating Christ, what the father was going to say to him: You are my son. Today I have begotten you, then saying that his birth would happen for men, from which knowledge of him was going to come into being.

Sinners unto repentance.

Matthew 9.10-13 = Mark 2.15-17 = Luke 5.29-32.

Apology 1.15.8:

Ειπε δε ουτως· Ουκ ηλθον καλεσαι δικαιους, αλλα αμαρτωλους εις μετανοιαν. θελει γαρ ο πατηρ ο ουρανιος την μετανοιαν του αμαρτωλου η την κολασιν αυτου.

But he said thus: I came not to call the just, but sinners unto repentance. For the heavenly father wants the repentance of the sinner or his punishment.

Born again.

Apology 1.61.4-5:

Και γαρ ο Χριστος ειπεν· Αν μη αναγεννηθητε, ου μη εισελθητε εις την βασιλειαν των ουρανων.

For Christ also said: Unless you are born again, you shall not go into the kingdom of the heavens.

Οτι δε και αδυνατον εις τας μητρας των τεκουσων τους απαξ γεννωμενους εμβηναι φανερον πασιν εστι.

But that those who have once been born are unable to enter into the maternal womb is apparent to all.

Do not make an oath.

Matthew 5.33-37.

Apology 1.16.5:

Περι δε του μη ομνυναι ολως, ταληθη δε λεγειν αει, ουτως παρεκελευσατο· Εστω δε υμων το ναι ναι, και το ου ου· το δε περισσον τουτων εκ του πονηρου.

But concerning the matter of making an oath at all, and of always saying true things, thus he commanded: Do not make an oath at all; but let your yes be yes and your no no. And what goes beyond these things [is] from the evil one.

On behalf of enemies.

Matthew 5.38-48 = Luke 6.27-36.

Apology 1.15.9-10, 13:

Περι δε του στεργειν απαντας ταυτα εδιδαξεν· Ει αγαπατε τους αγαπωντας υμας, τι καινον ποιετε; και γαρ οι πορνοι τουτο ποιουσιν. εγω δε υμιν λεγω· Ευχεσθε υπερ των εχθρων υμων και αγαπατε τους μισουντας υμας και ευλογειτε τους καταρωμενους υμιν και ευχεσθε υπερ των επηρεαζοντων υμας. εις δε το κοινωνειν τοις δεομενοις και μηδεν προς δοξαν ποιειν ταυτα εφη· Παντι το αιτουντι διδοτε και τον βουλομενον δανεισασθαι μη αποστραφητε. ει γαρ δανειζετε παρ ων ελπιζετε λαβειν, τι καινον ποιετε; τουτο και οι τελωναι ποιουσιν.

And of our loving everyone he taught these things: If you love those that love you, what new thing are you doing? For even fornicators do this. But I say to you: Pray on behalf of your enemies and love those that hate you and bless those that curse you and pray on behalf of those that spite you. And, that we should communicate to the needy and do nothing for glory, he said: Give to everyone who asks, and do not turn away him that wants to borrow. For, if you lend to them from whom you hope to receive, what new thing are you doing? Even the tax-collectors do this.

Και· Γινεσθε δε χρηστοι και οικτιρμων ως και ο πατηρ υμων χρηστος εστι και οικτιρμων, και τον ηλιον αυτου ανατελλει επι αμαρτωλους και δικαιους και πονηρους.

And: But be kind and compassionate as your father also is kind and compassionate, and causes his sun to rise upon sinners and the just and the evil.

Apology 1.16.1-2a:

Περι δε του ανεξικακους ειναι και υπηρετικους πασι και αοργητους α εφη ταυτα εστι· Τω τυπτοντι σου την σιαγονα παρεχε και την αλλην, και τον αιροντα σου τον χιτωνα η το ιματιον μη κωλυσης. ος δ αν οργισθη ενοχος εστιν εις το πυρ. παντι δε αγγαρευοντι σε μιλιον ακολουθησον δυο.

And, concerning our being patient of evils and serviceable of all and free from anger, these things are what he said: To him that strikes you upon the cheek hold out the other also, and do not withhold from him who takes your cloak or tunic. And whoever shall be angry is guilty unto the fire. And everyone that presses you for a mile follow for two.

Dialogue 96.3:

Και προς τουτοις πασιν ευχομεθα υπερ υμων ινα ελεηθητε υπο του Χριστου. ουτος γαρ εδιδαξεν ημας και υπερ των εχθρων ευχεσθαι, ειπων· Γινεσθε χρηστοι και οικτιρμονες, ως και ο πατηρ υμων ο ουρανιος. και γαρ τον παντοκρατορα θεον χρηστον και οικτιρμονα ορωμεν, τον ηλιον αυτου ανατελλοντα επι αχαριστους και δικαιους, και βρεχοντα επι οσιους και πονηρους, ους παντας οτι και κρινειν μελλει εδιδαξε.

And in addition to all this we pray on your behalf that you might be shown mercy by Christ. For he taught us also to pray on behalf of our enemies, saying: Become kind and compassionate, as also your heavenly father is. For we also see that the almighty God is kind and compassionate, causing his sun to rise upon the ungrateful and the just, and raining upon the holy and the evil, all of whom he has taught that he is about to judge.

Treasure up things in the heavens.

Matthew 6.19-21 = Luke 12.33-34.
Matthew 10.39; 16.25-26 = Mark 8.35-37 = Luke 9.24-25; 17.33 (John 12.25).

Apology 1.15.11-12, 16:

Υμεις δε μη θησαυριζητε εαυτοις επι της γης, οπου σης και βρωσις αφανιζει και λησται διορυσσουσι· θησαυριζετε δε εαυτοις εν τοις ουρανοις, οπου ουτε σης ουτε βρωσις αφανιζει. τι γαρ ωφελειται ανθρωπος, αν τον κοσμον ολον κερδηση, την δε ψυχην αυτου απολεση; η τι δωσει αυτης ανταλλαγμα; θησαυριζετε ουν εν τοις ουρανοις, οπου ουτε σης ουτε βρωσις αφανιζει.

But you, do not treasure up things for yourselves upon the earth, where moth and rust corrupt and thieves break in; but treasure up for yourselves things in the heavens, where neither moth nor rust corrupt. For what does it benefit a man if he should gain the whole world but lose his soul? Or what shall he give in exchange for it? Treasure up things, therefore, in the heavens, where neither moth nor rust corrupt.

Ζητειτε δε την βασιλειαν των ουρανων, και ταυτα παντα προστεθησεται υμιν. οπου γαρ ο θησαυρος εστιν, εκει και ο νους του ανθρωπου.

But seek the kingdom of the heavens, and all these things will be added to you. For, where his treasure is, there also the mind of a man.

Do not be concerned.

Matthew 6.24-34 = Luke 12.22-32.

Apology 1.15.14-15:

Μη μεριμνατε δε τι φαγητε η τι ενδυσησθε. ουχ υμεις των πετεινων και των θηριων διαφερετε; και ο θεος τρεφει αυτα. μη ουν μεριμνησητε τι φαγητε η τι ενδυσησθε, οιδε γαρ ο πατηρ υμων ο ουρανιος οτι τουτων χρειαν εχετε.

But do not be concerned what you should eat or what you should be clothed with. Are you not worth more than the birds and the beasts? And God feeds them. Do not then be concerned what you should eat or what you should be clothed with, for your heavenly father knows that you have need of these things.

Seen by men.

Matthew 6.1-4.

Apology 1.15.17:

Και· Μη ποιητε ταυτα προς το θεαθηναι υπο των ανθρωπων· ει δε μη γε, μισθον ουκ εχετε παρα του πατρος υμων του εν τοις ουρανοις.

And [Christ also said]: Do not do these things to be seen by men; in that case you have no wage from your father who is in the heavens.

Let your good works shine.

Matthew 5.14-16.

Apology 1.16.2b:

Λαμψατω δε υμων τα καλα εργα εμπροσθεν των ανθρωπων, ινα βλεποντες θαυμαζωσι τον πατερα υμων τον εν τοις ουρανοις.

And let your good works shine before men, that they upon seeing them might wonder at your father who is in the heavens.

Surpassing the Pharisees.

Matthew 5.17-20 = Luke 16.14-17.

Dialogue with Trypho 105.6:

Και γαρ προς το υπερβαλλειν την Φαρισαιων πολιτειαν τους μαθητας αυτου συνωθων, ει δε μη γε επιστασθαι οτι ου σωθησονται, ταυτα ειρηκεναι εν τοις απομνημονευμασι γεγραπται· Εαν μη περισσευση υμων η δικαιοσυνη πλειον των γραμματεων και Φαρισαιων, ου μη εισελθητε εις την βασιλειαν των ουρανων.

For he also exhorted his disciples to surpass the Pharisaic policy, with the warning that, if not, they might be sure they could not be saved, and these words are recorded in the memoirs: Unless your justice fully exceed that of the scribes and Pharisees, you shall not go into the kingdom of the heavens.

Christ and the New Testament.

Matthew 5.17-20 = Luke 16.14-17.
Matthew 11.1-19 = Luke 7.18-35.

Dialogue with Trypho 51.3:

Ειρηκει δε περι του μηκετι γενησεσθαι εν τω γενει υμων προφητην και περι του επιγνωναι οτι η παλαι κηρυσσομενη υπο του θεου καινη διαθηκη διαταχθησεσθαι ηδη τοτε παρην, τουτ εστιν αυτος ων ο Χριστος, ουτως· Ο νομος και οι προφηται μεχρι Ιωαννου του βαπτιστου· εξ οτου η βασιλεια των ουρανων βιαζεται, και βιασται αρπαζουσιν αυτην. και ει θελετε δεξασθαι, αυτος εστιν Ηλιας, ο μελλων ερχεσθαι. ο εχων ωτα ακουειν ακουετω.

And he spoke about there no longer being a prophet among your race, and about recognizing that the New Testament, which was formerly preached by God to be promulgated, was already then present, that is, Christ himself, thus: The law and the prophets were until John the baptist; from that time the kingdom of the heavens is forced, and forceful men snatch it. And, if you wish to receive it, he himself is Elijah, who is about to come. He who has ears to hear, let him hear.

Taking and judging.

Matthew 7.1-6 = Luke 6.37-42.

Dialogue 47.5b:

Διο και ο ημετερος κυριος Ιησους Χριστος ειπεν· Εν οις αν υμας καταλαβω, εν τουτοις και κρινω.

Therefore also our Lord Jesus Christ said: In the things in which I take* you, in these I also judge you.

* Or constrain. A good paraphrase might be: I will judge you by the very same things that I command you to do.

Lord, Lord.

Matthew 8.5-13 = Luke 7.1-10 (John 4.46-54).
Matthew 7.13-14 = Luke 13.23-30.
Matthew 7.15-20; 12.33-35 = Luke 6.43-45.
Matthew 7.21-23 = Luke 6.46.
Matthew 10.40-42; 18.1-5 = Mark 9.33-37 = Luke 9.46-48; 10.16 (John 12.44-50).

Apology 1.16.8-14:

Οι δ αν μη ευρισκωνται βιουντες ως εδιδαξε, γνωριζεσθωσαν μη οντες Χριστιανοι, καν λεγωσιν δια γλωττης τα του Χριστου διδαγματα· ου γαρ τους μονον λεγοντας, αλλα τους και τα εργα πραττοντας σωθησεσθαι εφη. ειπε γαρ ουτως· Ουχι πας ο λεγων μοι· Κυριε, κυριε, εισελευσεται εις την βασιλειαν των ουρανων, αλλ ο ποιων το θελημα του πατρος μου του εν τοις ουρανοις. ος γαρ ακουει μου και ποιει α λεγω ακουει του αποστειλαντος με. πολλοι δε ερουσι μοι· Κυριε, κυριε, ου τω σω ονοματι εφαγομεν και επιομεν και δυναμεις εποιησαμεν; και τοτε ερω αυτοις· Αποχωρειτε απ εμου, εργαται της ανομιας. τοτε κλαυθμος εσται και βρυγμος των οδοντων, οταν οι μεν δικαιοι λαμψωσιν ως ο ηλιος, οι δε αδικοι πεμπωνται εις το αιωνιον πυρ. πολλοι γαρ ηξουσιν επι τω ονοματι μου, εξωθεν μεν ενδεδυμενοι δερματα προβατων, εσωθεν δε οντες λυκοι αρπαγες· εκ των εργων αυτων επιγνωσεσθε αυτους. παν δε δενδρον μη ποιουν καρπον καλον εκκοπτεται και εις πυρ βαλλεται. κολαζεσθαι δε τους ουκ ακολουθως τοις διδαγμασιν αυτου βιουντας, λεγομενους δε μονον Χριστιανους, και υφ υμων αξιουμεν.

And let those who are not found living as he taught be understood not to be Christians, even though they profess with the lip the teachings of Christ; for not those who only say them, but rather those who practice the works shall be saved. For he said thus: Not every one who says to me: Lord, Lord, shall enter into the kingdom of the heavens, but rather the one that does the will of my father who is in the heavens. For he who hears me and does my sayings hears him who sent me. And many will say unto me: Lord, Lord, have we not eaten and drunk in your name, and done powerful things? And then will I say unto them: Depart from me, workers of lawlessness. Then shall there be weeping and gnashing of teeth, when the just shall shine as the sun, but the unjust are sent into the eternal fire. For many shall come in my name, clothed outwardly in the skin of sheep, but inwardly being ravenous wolves. From their works you will know them. And every tree that does not make good fruit is cut down and cast into the fire. And as to those who are not living pursuant to these teachings of his, and are only called Christians, we demand that all such be punished by you.

Dialogue 76.4-5:

Ηξουσιν απο ανατολων και δυσμων, και ανακλιθησονται μετα Αβρααμ και Ισαακ και Ιακωβ εν τη βασιλεια των ουρανων· οι δε υιοι της βασιλειας εκβληθησονται εις το σκοτος το εξωτερον, και· Πολλοι ερουσι μοι τη ημερα εκεινη· Κυριε, κυριε, ου τω σω ονοματι εφαγομεν και επιομεν και προεφητευσαμεν και δαιμονια εξεβαλομεν; και ερω αυτοις· Αναχωρειτε απ εμου. και εν αλλοις λογοις, οις καταδικαζειν τους αναξιους μη σωζεσθαι μελλει, εφη ερειν· Υπαγετε εις το σκοτος το εξωτερον, ο ητοιμασεν ο πατηρ τω Σατανα και τοις αγγελοις αυτου.

[Jesus said:] They shall come from the east and west, and they shall recline with Abraham and Isaac and Jacob in the kingdom of the heavens; but the sons of the kingdom shall be cast out into the outer darkness, and: Many shall say to me on that day: Lord, Lord, have we not eaten and drunk and prophesied and cast out demons in your name? And I will say to them: Depart from me. And in other words, by which he is about to condemn those who are unworthy to be saved, he said: Get into the outer darkness, which the father has made ready for Satan and his angels.

Apology 1.63.5:

Και αγγελος δε καλειται και αποστολος, αυτος γαρ απαγγελλει οσα δει γνωσθηναι, και αποστελλεται μηνυσων οσα αγγελλεται, ως και αυτος ο κυριος ημων ειπεν· Ο εμου ακουων ακουει του αποστειλαντος με.

And he is called angel and apostle, for he himself announces as many things as we must know, and is sent forth to announce as many things as are revealed, as our Lord himself also said: He who hears me hears the one who sent me.

Faith in the impossible.

Matthew 10.26-31 = Luke 12.2-7.

Apology 1.19.6-8:

Κρειττον δε πιστευειν και τα τη εαυτων φυσει και ανθρωποις αδυνατα η ομοιως τοις αλλοις απιστειν παρειληφαμεν, επειδη και τον ημετερον διδασκαλον Ιησουν Χριστον εγνωμεν ειποντα· Τα αδυνατα παρα ανθρωποις δυνατα παρα θεω, και· Μη φοβεισθε τους αναιρουντας υμας και μετα ταυτα μη δυναμενους τι ποιησαι, ειπε, φοβηθητε δε τον μετα το αποθανειν δυναμενον και ψυχην και σωμα εις γεενναν εμβαλειν. η δε γεεννα εστι τοπος ενθα κολαζεσθαι μελλουσιν οι αδικως βιωσαντες και μη πιστευοντες ταυτα γενησεσθαι οσα ο θεος δια του Χριστου εδιδαξε.

And we have comprehended that it is better to have faith in even what is impossible to our own nature and to men than to be faithless like the others, since we know also that our teacher Jesus Christ said: Things impossible with men are possible with God, and: Fear not those who destroy you and after these things cannot do any more, but fear him who after death can cast both soul and body into gehenna. And gehenna is a place where those who have lived wickedly are about to be punished, and who do not have faith that as many things as God has taught us through Christ will happen.

Herod and John.

Matthew 14.6-12 = Mark 6.21-29.

Dialogue 49.4:

Και τουτον αυτον τον προφητην συνεκεκλεικει ο βασιλευς υμων Ηρωδης εις φυλακην, και γενεσιων ημερας τελουμενης, ορχουμενης της εξαδελφης αυτου του Ηρωδου ευαρεστως αυτω, ειπεν αυτη αιτησασθαι ο εαν βουληται. και η μητηρ της παιδος υπεβαλεν αυτη αιτησασθαι την κεφαλην Ιωαννου, του εν τη φυλακη, και αιτησασης επεμψε και επι πινακι ενεχθηναι την κεφαλην Ιωαννου εκελευσε.

And this same prophet your king Herod had shut up in prison, and when his birthday was celebrated, and the niece of the same Herod had danced pleasingly for him, he told her to ask whatever she wished. And the mother of the girl prompted her to ask for the head of John, who was in prison, and when she asked for it he sent and ordered the head of John to be brought in on a platter.

Healing diseases, raising the dead.

Matthew 11.1-19 = Luke 7.18-35.

Apology 1.48.1-3:

Οτι δε και θεραπευσειν πασας νοσους και νεκρους ανεγερειν ο ημετερος Χριστος προεφητευθη, ακουσατε των λελεγμενων· εστι δε ταυτα· Τη παρουσια αυτου αλειται χωλος ως ελαφος, και τρανη εσται γλωσσα μογιλαλων· τυφλοι αναβλεψουσι και λεπροι καθαρισθησονται και νεκροι αναστησονται και περιπατησουσιν. οτι δε ταυτα εποιησεν εκ των επι Ποντιου Πιλατου γενομενων ακτων μαθειν δυνασθε.

But, that it was also prophesied that our Christ would heal all diseases and raise dead people, listen to the things that have been said. These things are: At his advent a lame man shall leap like a deer, and the tongue of the stammerer shall be clear; blind men shall see and lepers shall be cleansed and dead men shall resurrect and walk around.* And that he did these things you can learn from the Acts made in the time of Pontius Pilate.

* The scriptural reference (what has been said) is originally to Isaiah 35.5-6, but mention of lepers being cleansed and the dead rising has apparently infiltrated from Matthew 11.5 = Luke 7.22.

Dialogue 12.2:

Τουτον αυτον υμεις ητιμωσατε τον νομον και την καινην αγιαν αυτου διαθηκην εφαυλισατε, και ουδε νυν παραδεχεσθε ουδε μετανοειτε πραξαντες κακως. ετι γαρ τα ωτα υμων πεφρακται, οι οφθαλμοι υμων πεπηρωνται, και πεπαχυται η καρδια, κεκραγεν Ιερεμιας, και ουδ ουτως ακουετε. παρεστιν ο νομοθετης, και ουχ ορατε· πτωχοι ευαγγελιζονται, τυφλοι βλεπουσι, και ου συνιετε.

You yourselves have dishonored this same law and slighted his new holy covenant, and now you neither receive it nor repent of having done badly. For your ears are still closed, your eyes are blinded, and the heart is hardened, Jeremiah has shouted out, and even so you do not hear. The lawgiver is present, and you do not see; the poor are evangelized, the blind see, and you do not understand.

To suffer many things.

Matthew 16.21-23 = Mark 8.31-33 = Luke 9.22.
Matthew 28.16-20; Mark 16.19-20, [21] = Luke 24.50-53 (John 20.30-31; 21.25).

Dialogue 76.7:

Εβοα γαρ προ του σταυρωθηναι· Δει τον υιον του ανθρωπου πολλα παθειν και αποδοκιμασθηναι υπο των γραμματεων και Φαρισαιων και σταυρωθηναι και τη τριτη ημερα αναστηναι.

For he shouted before he was crucified: The son of man must suffer many things and be rejected by the scribes and Pharisees and be crucified and resurrect on the third day.

Dialogue 106.1-2:

Και οτι ηπιστατο τον πατερα αυτου παντα παρεχειν αυτω, ως ηξιου, και ανεγερειν αυτον εκ των νεκρων, και παντας τους φοβουμενους τον θεον προετρεπεν αινειν τον θεον δια το ελεησαι και δια του μυστηριου του σταυρωθεντος τουτου παν γενος των πιστευοντων ανθρωπων, και οτι εν μεσω των αδελφων αυτου εστη των αποστολων, οιτινες μετα το αναστηναι αυτον εκ νεκρων και πεισθηναι υπ αυτου οτι και προ του παθειν ελεγεν αυτοις οτι ταυτα αυτον δει παθειν, και απο των προφητων οτι προεκεκηρυκτο ταυτα, μετενοησαν επι τω αφιστασθαι αυτου οτε εσταυρωθη, και μετ αυτων διαγων υμνησε τον θεον, ως και εν τοις απομνημονευμασι τον αποστολων δηλουται γεγενημενον, τα λειποντα του ψαλμου εδηλωσεν.

And that he knew that his father would let him have all things, as he asked, and raise him up from the dead, and he urged all who fear God to praise God on account of his mercy even through the mystery of the crucified one on all kinds of men who believe, and that he stood in the midst of his brethren the apostles, who after he was resurrected from the dead and they were persuaded by him that even before the passion he said to them that he must suffer these things, and that these things were preached beforehand by the prophets, repented for their leaving him when he was crucified, and when staying with them he sang hymns to God, as is also made clear in the memoirs of the apostles, the remainder of the psalm shows.

Εστι δε ταυτα· Διηγησομαι το ονομα σου τοις αδελφοις μου, εν μεσω εκκλησιας υμνησω σε. οι φοβουμενοι τον κυριον αινεσατε αυτον, απαν το σπερμα Ιακωβ δοξασατε αυτον, φοβηθητωσαν αυτον απαν το σπερμα Ισραηλ.

And these things are: I will declare your name to my brethren, in the midst of the church I will sing hymns to you. You who fear the Lord praise him, the seed of Jacob, all of you, glorify him, let all the seed of Israel fear him.

Elijah came already.

Matthew 17.1-13 = Mark 9.2-13 = Luke 9.28-36 (John 12.28-30).
Matthew 14.6-12 = Mark 6.21-29.

Dialogue 49.5:

Διο και ο ημετερος Χριστος ειρηκει επι γης τοτε τοις λεγουσι προ του Χριστου Ηλιαν δειν ελθειν· Ηλιας μεν ελευσεται και αποκαταστησει παντα· λεγω δε υμιν οτι Ηλιας ηδη ηλθε, και ουκ επεγνωσαν αυτον, αλλ εποιησαν αυτω οσα ηθελησαν. και γεγραπται οτι, Τοτε συνηκαν οι μαθηται οτι περι Ιωαννου του βαπτιστου ειπεν αυτοις.

On this account also our Christ said [when he was] on the earth to those who were then affirming that Elijah must come before the Christ: Elijah shall come and restore all things; but I say to you that Elijah came already, and they did not know him, but rather did to him as many things as they wanted. And it is written: Then the disciples understood that he said [these things] to them about John the baptist.

To whom more.

Matthew 24.45-51 = Luke 12.41-48.

Apology 1.17.4:

Ως ο Χριστος εμηνυσεν ειπων· Ω πλεον εδωκεν ο θεος, πλεον και απαιτηθησεται παρ αυτου.

As Christ disclosed, having said: To whom God has given more, from him more is also demanded.

Divorce and adultery.

Matthew 5.27-28.
Matthew 5.29-30; 18.6-10 = Mark 9.42-48 = Luke 17.1-2.
Matthew 5.31-32; 19.3-12 = Mark 10.2-12 = Luke 16.18.

Apology 1.15.1-4:

Περι μεν ουν σωφροσυνης τοσουτον ειπεν· Ος αν εμβλεφη γυναικι προς το επιθυμησαι αυτης ηδη εμοιχευσι τη καρδια παρα τω θεω. και· Ει ο οφθαλμος σου ο δεξιος σκανδαλιζει σε, εκκοψον αυτον· συμφερει γαρ σοι μονοφθαλμον εισελθειν εις την βασιλειαν των ουρανων η μετα των δυο πεμφθηναι εις το αιωνιον πυρ. και· ος γαμει απολελυμενην αφ ετερου ανδρος μοιχαται. και· Εισιν τινες οιτινες ευνουχισθησαν υπο των ανθρωπων, εισι δε οι εγεννηθησαν ευνουχοι, εισι δε οι ευνουχισαν εαυτους δια την βασιλειαν των ουρανων· πλην ου παντες τουτο χωρουσιν.

About modesty, therefore, he said this: Whoever looks at a woman to desire her already commits adultery in the heart before God. And: If your right eye scandalizes you, cut it out, for it is better for you to go into the kingdom of the heavens one-eyed than to be sent with two eyes into the eternal fire. And: Whoever marries a woman divorced from another man commits adultery. And: There are some who were made eunuchs by men, and there are others who were born eunuchs, and there are others who made themselves eunuchs on account of the kingdom of the heavens. But not all accept this.

Schisms and heresies.

Matthew 10.17-25; 24.9-14 = Mark 13.9-13 = Luke 21.12-19.
Matthew 7.15-20; 12.33-35 = Luke 6.43-45.
Matthew 10.34-36 = Luke 12.51-53.

Dialogue 35.3:

Ειπε γαρ· Πολλοι ελευσονται επι τω ονοματι μου, εξωθεν ενδεδυμενοι δερματα προβατων, εσωθεν δε εισι λυκοι αρπαγες, και· Εχονται σχισματα και αιρεσεις, και· Προσεχετε απο των ψευδοπροφητων, οιτινες ελευσονται προς υμας εξωθεν ενδεδυμενοι δερματα προβατων, εσωθεν δι εισι λυκοι αρπαγες, και· Αναστησονται πολλοι ψευδοχριστοι και ψευδοαποστολοι, και πολλους των πιστων πλανησουσιν.

For he said: Many will come in my name, clothed outwardly in skins of sheep, but inwardly they are ravenous wolves, and: There shall be schisms and heresies, and: Beware of false prophets, who will come to you clothed outwardly in skins of sheep, but inwardly they are ravenous wolves, and: Many false Christs and false apostles will stand up, and they will deceive many of the faithful.

Authority over scolopendras.

Mark 16.17-18; Luke 10.17-20.

Justin Martyr, Dialogue 76.6:

Και παλιν εν ετεροις λογοις εφη· Διδωμι υμιν εξουσιαν καταπατειν επανω οφεων και σκορπιων και σκολοπενδρων, και επανω πασης δυναμεως του εχθρου. και νυν ημεις οι πιστευοντες επι τον σταυρωθεντα επι Ποντιου Πιλατου Ιησουν κυριον ημων, τα δαιμονια παντα και πνευματα πονηρα εξορκιζοντες υποτασσομενα ημιν εχομεν. ει γαρ δια των προφητων παρακεκαλυμμενως κεκηρυκτο παθητος γενησομενος ο Χριστος, και μετα ταυτα παντων κυριευσων, αλλ ουν γε υπ ουδενος νοεισθαι εδυνατο μεχρις αυτος επεισε τους αποστολους εν ταις γραφαις ταυτα κεκηρυχθαι διαρρηδην.

And again in other words he said: I give you authority to tread down upon snakes and scorpions and scolopendras, and upon all the power of the enemy. And now we who have faith upon the one crucified under Pontius Pilate, our Lord Jesus, when we exorcise all demons and evil spirits, have them subjected to us. For, if through the prophets it was preached cryptically that Christ was going to suffer, and after these things be Lord of all, yet then it could not be understood by anyone until he himself persuaded the apostles that such statements were expressly preached in the scriptures.

The sign of Jonah.

Dialogue 107.1:

Και οτι τη τριτη ημερα εμελλεν αναστησεσθαι μετα το σταυρωθηναι γεγραπται εν τοις απομνημονευμασιν οτι οι απο του γενους υμων συζητουντες αυτω ελεγον οτι, Δειξον ημιν σημειον. και απεκρινατο αυτοις· Γενεα πονηρα και μοιχαλις σημειον επιζητει, και σημειον ου δοθησεται αυτοις ει μη το σημειον Ιωνα. και ταυτα λεγοντος αυτου παρακεκαλυμμενα ην νοεισθαι υπο των ακουοντων οτι μετα το σταυρωθηναι αυτον τη τριτη ημερα αναστησεται.

And that on the third day after being crucified he was going to rise again it is written in the memoirs that some from your race, seeking after him, said: Show us a sign; and he answered them: An evil and adulterous generation seeks a sign, and no sign shall be given to them except the sign of Jonah. And, since he said this in a hidden manner, it was to be understood by those listening that after he was crucified he would resurrect on the third day.

The prophetic gifts.

Matthew 24.4-8 = Mark 13.5-8 = Luke 21.8-11.
Matthew 10.17-25; 24.9-14 = Mark 13.9-13 = Luke 21.12-19.
Matthew 24.23-25 = Mark 13.21-23.

Dialogue 82.1-2:

Παρα γαρ ημιν και μεχρι νυν προφητικα χαρισματα εστιν, εξ ου και αυτοι συνιεναι οφειλετε οτι τα παλαι εν τω γενει υμων οντα εις ημας μετετεθη. ονπερ δε τροπον και ψευδοπροφηται επι των παρ υμιν γενομενων αγιων προφητων ησαν, και παρ ημιν νυν πολλοι εισι και ψευδοδιδασκαλοι, ους φυλασσεσθαι προειπεν ημιν ο ημετερος κυριος, ως εν μηδενι υστερεισθαι ημας, επισταμενους οτι προγνωστης ην των μετα την αναστασιν αυτου την απο των νεκρων και ανοδον την εις ουρανον μελλοντων γινεσθαι ημιν.

For even until now the prophetic gifts are with us, from which you yourselves ought also to understand that the things that were formerly among your race have been transferred to us. And, in the same way as there were even false prophets at the same time as your holy prophets, even with us now there are also many false teachers, of whom our Lord foretold us to be on guard, as in nothing are we deficient, since we know that he foreknew the things that were about to happen to us after his resurrection from the dead and proceeding to heaven.

Ειπε γαρ οτι φονευεσθαι και μισεισθαι δια το ονομα αυτου μελλομεν, και οτι ψευδοπροφηται και ψευδοχριστοι πολλοι επι τω ονοματι αυτου παρελευσονται και πολλους πλανησουσιν· οπερ και εστι.

For he said we would be murdered and hated on account of his name, and that many false prophets and false Christs would come along in his name and deceive many, which has happened.

Body and blood.

Matthew 26.26-29 = Mark 14.22-25 = Luke 22.14-20 (John 6.26-59).

Apology 1.66.3:

Οι γαρ αποστολοι εν τοις γενομενοις υπ αυτων απομνημονευμασιν, α καλειται ευαγγελια, ουτως παρεδωκαν εντεταλθαι αυτοις, τον Ιησουν λαβοντα αρτον ευχαριστησαντα ειπειν· Τουτο ποιειτε εις την αναμνησιν μου· τουτο εστι το σωμα μου. και το ποτηριον ομοιως λαβοντα και ευχαριστησαντα ειπειν· Τουτο εστι το αιμα μου· και μονοις αυτοις μεταδουναι.

For the apostles in the memoirs made by them, which are called gospels, have thus delivered unto us what was commanded them, that Jesus took bread and after giving thanks said: Do this in my memory; this is my body. And the cup likewise, having taken it and given thanks, he said: This is my blood. And he gave it to them alone.

Dialogue 111.3:

Και τους εν Αιγυπτω δε σωθεντας οτε απωλλυντο τα πρωτοτοκα των Αιγυπτιων, το του πασχα ερρυσατο αιμα, το εκατερωσε των σταθμων και του υπερθυρου χρισθεν. ην γαρ το πασχα ο Χριστος, ο τυθεις υστερον, ως και Ησαιας εφη· Αυτος ως προβατον επι σφαγην ηχθη. Και οτι εν ημερα του πασχα συνελαβετε αυτον και ομοιως εν τω πασχα εσταυρωσατε γεγραπται. ως δε τους εν Αιγυπτω εσωσε το αιμα του πασχα, ουτως και τους πιστευσαντας ρυσεται εκ θανατου το αιμα του Χριστου.

And those saved in Egypt when the firstborn of the Egyptians were destroyed the blood of the Passover delivered, that which was anointed on the doorposts and lintels. For the Passover was Christ, he who was afterwards sacrificed, as also Isaiah said: He was led as a sheep to the slaughter. And it is written that on the day of the Passover you seized him, and that likewise on the Passover you crucified him. And as the blood of the Passover saved those in Egypt, so also the blood of Christ will deliver from death those who have been faithful.

Sweat like blood.

Dialogue 103.8:

Εν γαρ τοις απομνημονευμασιν α φημι υπο των αποστολων αυτου και των εκεινοις παρακολουθησαντων συντεταχθαι, γεγραπται οτι ιδρως ωσει θρομβοι κατεχειτο, αυτου ευχομενου και λεγοντος· Παρελθετω, ει δυνατον, το ποτηριον τουτο, εντρομου της καρδιας δηλον οτι ουσης και των οστων ομοιως και εοικυιας της καρδιας κηρω τηκομενω εις την κοιλιαν, οπως ειδωμεν οτι ο πατηρ τον εαυτου υιον και εν τοιουτοις παθεσιν αληθως γεγονεναι δι ημας βεβουληται, και μη λεγωμεν οτι εκεινος, του θεου υιος ων, ουκ αντελαμβανετο των γινομενων και συμβαινοντων αυτω.

For in the memoirs which I say were ordered together by his apostles and those who followed them it is written that his sweat fell down like drops of blood while he was praying and saying: If it is possible, let this cup pass, his heart and likewise his bones trembling, his heart being like wax melting in his belly, in order that we might realize that the father wished that his own son truly be in such sufferings on our account, and that we might not say that he, being the son of God, did not feel what was happening to him and befalling him.

Nothing to anyone.

Dialogue 102.5:

Και το τε Εξηρανθη ως οστρακον η ισχυς μου, και η γλωσσα μου κεκολληται τω λαρυγγι μου, ομοιως των υπ αυτου μελλοντων γινεσθαι κατα το του πατρος θελημα προαγγελια ην. η γαρ του ισχυρου αυτου λογου δυναμις, δι ης αει ηλεγχε τους συζητουντας αυτω Φαρισαιους και γραμματεις και απλως τους εν τω γενει υμων διδασκαλους, εποχην εσχε δικην πολυυδρου και ισχυρας πηγης ης το υδωρ απεστραφη, σιγησαντος αυτου και μηκετι επι Πιλατου αποκρινασθαι μηδεν μηδενι βουλομενου, ως εν τοις απομνημονευμασι των αποστολων αυτου δεδηλωται, οπως και το δια Ησαιου ειρημενον καρπον ενεργη εχη, οπου ειρηται· Κυριος διδωσι μοι γλωσσαν του γνωναι ηνικα με δει ειπειν λογον.

And the [statement]: My strength has dried up like a potsherd, and my tongue has cleaved to my throat, was likewise an announcement beforehand of the things that were going to be done by him according to the will of the father. For the power of his strong word, through which he always confuted the Pharisees and scribes, and simply the teachers among your race that sought after him, had a right stop like a plentiful and strong spring whose water has been turned off, when before Pilate he kept silence and willed himself to answer nothing to anyone, as has been made clear in the memoirs of his apostles, so as that which was said through Isaiah might have efficacious fruit, where it is said: The Lord gives me a tongue to know when it is necessary to say a word.

Dialogue 103.9:

Και το Εξηρανθη ως οστρακον η ισχυς μου, και η γλωσσα μου κεκολληται τω λαρυγγι μου, οπερ προειπον, της σιγης, εν μηδενι μηδεν αποκρινομενος ο παντας ελεγχων ασοφους τους παρ υμιν διδασκαλους, προαγγελια ην.

And the [statement]: My strength has dried up like a potsherd, and my tongue has cleaved to my throat, which I previously said, was an announcement beforehand, of the silence, when the one who judged all the teachers among you as unwise [said] nothing to anyone.

Lots and nails.

Matthew 27.33-44 = Mark 15.22-32 = Luke 23.32-43 (John 19.17b-24).

Dialogue 97.3b:

Οτε γαρ εσταυρωσαν αυτον, εμπησσοντες τους ηλους τας χειρας και τους ποδας αυτου ωρυξαν, και οι σταυρωσαντες αυτον εμερισαν τα ιματια αυτου εαυτοις, λαχμον βαλλοντες εκαστος κατα την του κληρου επιβολην ο εκλεξασθαι εβεβουλητο.

For when they crucified him, driving in the nails, they pierced his hands and feet, and those who had crucified him divided his garments among themselves, each casting a lot for what he wanted to choose according to the decision of the lot.

Dialogue 104.1b-2:

...οπερ και εν τοις απομνημονευμασι των αποστολων αυτου γεγραπται γενομενον. και οτι μετα το σταυρωθηναι αυτον εμερισαν εαυτοις οι σταυρωσαντες αυτον τα ιματια αυτου εδηλωσα.

...which* is also written as having happened in the memoirs of his apostles. And I have shown that after he was crucified those who had crucified him divided his garments among themselves.

* Id est, the prophecy of Psalm 22.15b-18.

Apology 1.35.8-9:

Και μετα το σταυρωσαι αυτον εβαλον κληρον επι τον ιματισμον αυτου, και εμερισαντο εαυτοις οι σταυρωσαντες αυτον. και ταυτα οτι γεγονε δυνασθε μαθειν εκ των επι Ποντιου Πιλατου γενομενων ακτων.

And after he was crucified they cast lots for his clothing, and those who had crucified him divided them. And that these things came to pass you can learn from the Acts made in the time of Pontius Pilate.

Turned lips, twisted noses.

Matthew 27.33-44 = Mark 15.22-32 = Luke 23.32-43 (John 19.17b-24).

Dialogue 101.3b:

Οι γαρ θεωρουντες αυτον εσταυρωμενον και κεφαλας εκαστος εκινουν και τα χειλη διεστρεφον, και τοις μυξωτηρσιν εν αλληλοις διαρρινουντες ελεγον ειρωνευομενοι ταυτα α και εν τοις απομνημονευμασι των αποστολων αυτου γεγραπται· Υιον θεου εαυτον ελεγε· καταβας περιπατειτω. σωσατω αυτον ο θεος.

For those who saw him crucified both moved their heads, each of them, and turned over their lips, and twisting their noses to each other said these things which are written in the memoirs of his apostles, mocking him: He said that he was the son of God; let him descend and walk around. Let God save him.

Apology 1.38.7-8:

Ατινα παντα οτι γεγονεν υπο των Ιουδαιων τω Χριστω μαθειν δυνασθε. σταυρωθεντος γαρ αυτου εξεστρεφον τα χειλη και εκινουν τας κεφαλας, λεγοντες· Ο νεκρους ανεγειρας ρυσασθω εαυτον.

That all these things* happened to Christ by the Jews you can learn. For when he was crucified they turned out their lips and moved their heads, saying: Let him who raised up the dead rescue himself.

* Id est, the prophecies of Isaiah 65.2; 50.6; Psalm 22.18; 3.5; 22.7.

God, my God.

Matthew 27.45-54 = Mark 15.33-39 = Luke 23.44-48 (John 19.28-30).

Dialogue 99.1:

Και ειπων ταυτα επηνεγκα· Ολον ουν τον ψαλμον ουτως αποδειξω υμιν εις τον Χριστον ειρημενον, δι ων παλιν αυτον εξηγουμαι. ο ουν ευθυς λεγει· Ο θεος, ο θεος μου, προσχες μοι· ινα τι εγκατελιπες με; τουτο ανωθεν προειπεν οπερ υπο Χριστου εμελλε λεγεσθαι. σταυρωθεις γαρ ειπεν· Ο θεος, ο θεος, ινα τι εγκατελιπες με;

And when I had said these words I continued: Therefore I will show you, through the words which I shall again exegete, that the whole psalm* spoke thus to Christ. That which therefore is said straightway: God, my God, attend to me: On what account did you abandon me? This foretold from above that which was about to be said by Christ. For after he had been crucified he said: God, God, on what account did you abandon me?

* Psalm 21.

Into your hands.

Matthew 27.45-54 = Mark 15.33-39 = Luke 23.44-48 (John 19.28-30).

Dialogue 105.5b:

Και γαρ αποδιδους το πνευμα επι τω σταυρω ειπε· Πατερ, εις χειρας σου παρατιθεμαι το πνευμα μου, ως και εκ των απομνημονευματων και τουτο εμαθον.

For when he also was delivering up his spirit upon the cross he said: Father, into your hands I place my spirit, as I learned even this also from the memoirs.

Stolen by night.

Matthew 28.11-15.

Dialogue 108.2:

Και ου μονον ου μετενοησατε, μαθοντες αυτον ανασταντα εκ νεκρων, αλλ, ως προειπον, ανδρας χειροτονησαντες εκλεκτους εις πασαν την οικουμενην επεμψατε, κηρυσσοντας οτι αιρεσις τις αθεος και ανομος εγηγερται απο Ιησου, τινος Γαλιλαιου πλανου, ον σταυρωσαντων ημων, οι μαθηται αυτου κλεψαντες αυτον απο του μνηματος νυκτος, οποθεν κατετεθη αφηλωθεις απο του σταυρου, πλανωσι τους ανθρωπους λεγοντες εγηγερθαι αυτον εκ νεκρων και εις ουρανον ανεληλυθεναι κατειποντες δεδιδαχεναι και ταυτα απερ κατα των ομολογουντων Χριστον και διδασκαλον και υιον θεου ειναι παντι γενει ανθρωπων αθεα και ανομα και ανοσια λεγετε.

Yet you not only have not repented, after you learned that he rose from the dead, but also, as I said before, have sent chosen and ordained men throughout all the world to proclaim that a godless and lawless heresy had sprung from one Jesus, a Galilean deceiver, whom we crucified, but his disciples stole him by night from the tomb, where he was laid when unfastened from the cross, and now deceive men by asserting that he has risen from the dead and ascended to heaven. Moreover, you accuse him of having taught those godless, lawless, and unholy doctrines which you mention to the condemnation of those who confess him to be Christ, and a teacher from and son of God.

Called apostles.

Matthew 28.16-20; Mark 16.19-20, [21] = Luke 24.50-53 (John 20.30-31; 21.25).

Apology 1.50.12:

Μετα ουν το σταυριωθηναι αυτον και οι γνωριμοι αυτου παντες απεστησαν, αρνησαμενοι αυτον· υστερον δε, εκ νεκρων ανασταντος και οφθεντος αυτοις και ταις προφητειαις εντυχειν εν αις παντα ταυτα προειρητο γενησομενα διδαξαντος, και εις ουρανον ανερχομενον ιδοντες και πιστευσαντες και δυναμιν εκειθεν αυτοις πεμφθεισαν παρ αυτου λαβοντες και εις παν γενος ανθρωπων ελθοντες, ταυτα εδιδαξαν και αποστολοι προσηγορευθησαν.

After he was crucified, therefore, even all those who knew him abandoned him, having denied him; but afterward, when he had resurrected from the dead and appeared to them, and had taught them to read the prophecies in which all these things were foretold to happen, and when they had seen him going up into heaven and had faith and had received power sent for them thence by him, and had gone to every race of men, they taught these things and were called apostles.

Coming together.

Apology 1.67.1-7:

Ημεις δε μετα ταυτα λοιπον αει τουτων αλληλους αναμιμνησκομεν, και οι εχοντες τοις λειπομενοις πασιν επικουρουμεν, και συνεσμεν αλληλοις αει.

And we, after these things, always remind each other of these things, and those who have help all those who lack, and we are always together with one another.

Επι πασι τε οις προσφερομεθα ευλογουμεν τον ποιητην των παντων δια του υιου αυτου Ιησου Χριστου και δια πνευματος του αγιου.

And we bless the maker of all things for all the things we are supplied with through his son Jesus Christ and through the holy spirit.

Και τη του ηλιου λεγομενη ημερα παντων κατα πολεις η αγρους μενοντων επι το αυτο συνελευσις γινεται, και τα απομνημονευματα των αποστολων η τα συγγραμματα των προφητων αναγινωσκεται, μεχρις εγχωρει.

And on the day called Sunday* there is a coming together in the same place of all who remain in cities or in the fields, and the memoirs of the apostles or the writings of the prophets are read, as long as there is time.

* Literally day of the sun.

Ειτα παυσαμενου του αναγινωσκοντος ο προεστως δια λογου την νουθεσιαν και προκλησιν της των καλων τουτων μιμησεως ποιειται.

Then, when the reader has ceased, the president by word makes instructions and encouragement for the imitation of these good things.

Επειτα ανισταμεθα κοινη παντες και ευχας πεμπομεν και, ως προεφημεν, παυσαμενων ημων της ευχης αρτος προσφερεται και οινος και υδωρ, και ο προεστως ευχας ομοιως και ευχαριστιας, οση δυναμις αυτω, αναπεμπει, και ο λαος επευφημει, λεγων το αμην· και η διαδοσις και η μεταληψις απο των ευχαριστηθεντων εκαστω γινεται, και τοις ου παρουσι δια των διακονων πεμπεται.

Afterward we all stand up in common and send prayers and, as we said before, when our prayer has ceased bread and wine and water are borne forth, and the president likewise sends up prayers and thanksgivings, as much as is [in] his power, and the people assent, saying the amen; and for each one there is a giving out and a sharing from the things over which the thanksgiving [was made], and to those who are not present it is sent by the deacons.

Οι ευπορουντες δε και βουλομενοι κατα προαιρεσιν εκαστος την εαυτου ο βουλεται διδωσι, και το συλλεγομενον παρα τω προεστωτι αποτιθεται, και αυτος επικουρει ορφανοις τε και χηραις και τοις δια νοσον η δι αλλην αιτιαν λειπομενοις, και τοις εν δεσμοις ουσι, και τοις παρεπιδημοις ουσι ξενοις, και απλως πασι τοις εν χρεια ουσι κηδεμων γινεται.

And those who are well off and willing to do so give what each wishes, and what is collected is placed with the president, and he himself helps both the orphans and the widows and those who, on account of sickness or other cause, are lacking, and to those who are in bonds, and to the strangers sojourning [with us], and simply becomes a guardian for all who are in need.

Την δε του ηλιου ημεραν κοινη παντες την συνελευσιν ποιουμεθα επειδη πρωτη εστιν ημερα εν η ο θεος το σκοτος και την υλην τρεψας κοσμον εποιησε, και Ιησους Χριστος ο ημετερος σωτηρ τη αυτη ημερα εκ νεκρων ανεστη, τη γαρ προ της κρονικης εσταυρωσαν αυτον, και τη μετα την κρονικην, ητις εστιν ηλιου ημερα, φανεις τοις αποστολοις αυτου και μαθηταις εδιδαξε ταυτα, απερ εις επισκεψιν και υμιν ανεδωκαμεν.

But we do our coming together in common on Sunday1 since it is the first day on which God made the world, having changed the darkness and the matter, and Jesus Christ our savior on the same day resurrected from the dead, for he was crucified [on the day] before Saturday,2 and on that after Saturday,2 which is Sunday,1 he appeared to his apostles and disciples and taught them these things, which we have given over to you also for your consideration.

1 Literally the day of the sun.
2 Literally of Kronos (the Greek equivalent of Saturn).


Appendix.

Acts, memoirs, and miscellanea.

Twice Justin refers to certain recorded acts made under Pontius Pilate, in Apology 1.35.8-9 and in Apology 1.48.1-3. Once he refers to census lists made under Cyrenius (Quirinius), in Apology 1.34.2.

Confer Tertullian, Apology 21.24a:

Ea omnia super Christo Pilatus, et ipse iam pro sua conscientia Christianus, Caesari tunc Tiberio nuntiavit.

All these things* concerning Christ Pilate, even himself already a Christian in his own conscience, announced to Tiberius, who was then Caesar.

* Id est, from context, his ministry, death, resurrection, and ascension.

Tertullian, Against Marcion 4.7.7a:

Et tamen quomodo in synagogam potuit admitti tam repentinus, tam ignotus, cuius nemo adhuc certus de tribu, de populo, de domo, de censu denique Augusti, quem testem fidelissimum dominicae nativitatis Romana archiva custodiunt?

And again how could he have been admitted into the synagogue, appearing so suddenly, so unknown, of whom no one till then was certain of his tribe, of his people, of his house, or even of census of Augustus, which the Roman archives keep in custody as a most faithful witness to the dominical nativity?

From Tertullian, Against Marcion 4.19.10:

Sed et census constat actos sub Augusto nunc in Iudaea per Sentium Saturninum, apud quos genus eius inquirere potuissent.

But it is established also that censuses had now been enacted under Augustus in Judea through Sentius Saturninus, about which they could have inquired of his race.

Such texts, if secular and extant, would count as testimonia.

Justin also refers to the memoirs of the apostles, or some variation thereof, a number of times:

Confer Dialogue 49.5; Dialogue 88.3.

Helmut Koester, Ancient Christian Gospels, page 39, writing of the use of the term memoirs in the titles of ancient biographies of philosophers:

But this Latin title was not used for Xenophon's work in antiquity; it appears for the first time in the year 1569 in Johann Lenklau's edition of Xenophon. In Plutarch and in Diodorus Siculus, ἀπομνημονεύματα means an anecdote that is heard or written down. The Latin equivalent of the Greek plural ἀπομνημονεύματα, commentarii, is first used for Xenophon's writing in Aulus Gellius [2nd century CE] Noct. Att. 14.3.5 (quod Xenophon, in libris quos dictorum atque factorum Socrates commentarios composuit). The Greek term does not appear in Xenophon's writings, but only as a title of his work in later manuscripts: "First Book of Xenophon's Memoirs of Socrates" (Ξενοφω̂ντος Σωκράτους ἀπομνημονευμάτων βιβλίον πρω̂τον), and in the pseudepigraphical letter #18 of Xenophon from the time of the Second Sophistic: "But I am composing some memoirs of Socrates" (πεποίημαι δέ τινα ἀπομνημονεύματα Χωκράτους). Xenophon himself uses the verb "to remember distinctly" (διαμνημονεύειν) once in this work: "I shall write that which I remember distinctly" (τούτων δὲ γράψω ο̒́ποσα ἂν διαμνημονεύω, 1.3.1).

Koester is arguing against a view like that taken by Martin Hengel, Acts and the History of Earliest Christianity, page 27:

For Justin, his hearers and readers, the gospels really were 'biographical reminiscences' of Jesus written down by the apostles or their pupils, and were comparable with the biographical reminiscences of antiquity, whose main subjects were the philosophers. For example, Xenophon's Memorabilia are called by Aulus Gellius dictorum atque factorum Socratis commentarii, i.e. 'reminiscences of the words and deeds of Socrates' (Noct. Att. 14.3,5).

Koester prefers to derive the use of the Greek term ἀπομνημονεύματα in Justin Martyr directly from its root verb, ἀπομνημονεύειν, to remember.

Justin Martyr, by the way, did know the Memoribilia, citing it in Apology 2.11.3.