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Tiresias: The Ancient Mediterranean Religions Source Database



7289
Justin, Dialogue With Trypho, 26


nanJustin: I do not say so; but those who have persecuted and do persecute Christ, if they do not repent, shall not inherit anything on the holy mountain. But the Gentiles, who have believed on Him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who are descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts. Assuredly they shall receive the holy inheritance of God. For God speaks by Isaiah thus: I, the Lord God, have called You in righteousness, and will hold Your hand, and will strengthen You; and I have given You for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind, to bring out them that are bound from the chains, and those who sit in darkness from the prison-house. Isaiah 42:6-7 And again: Lift up a standard for the people; for, lo, the Lord has made it heard unto the end of the earth. Say to the daughters of Zion, Behold, your Saviour has come; having His reward, and His work before His face: and He shall call it a holy nation, redeemed by the Lord. And you shall be called a city sought out, and not forsaken. Who is this that comes from Edom? In red garments from Bosor? This that is beautiful in apparel, going up with great strength? I speak righteousness, and the judgment of salvation. Why are Your garments red, and Your apparel as from the trodden wine-press? You are full of the trodden grape. I have trodden the wine-press all alone, and of the people there is no man with Me; and I have trampled them in fury, and crushed them to the ground, and spilled their blood on the earth. For the day of retribution has come upon them, and the year of redemption is present. And I looked, and there was none to help; and I considered, and none assisted: and My arm delivered; and My fury came on them, and I trampled them in My fury, and spilled their blood on the earth.


Intertexts (texts cited often on the same page as the searched text):

7 results
1. Hebrew Bible, Genesis, 3, 2 (9th cent. BCE - 3rd cent. BCE)

2. Philo of Alexandria, On The Confusion of Tongues, 14 (1st cent. BCE - 1st cent. CE)

14. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap.
3. Philo of Alexandria, On The Preliminary Studies, 63 (1st cent. BCE - 1st cent. CE)

63. The connection therefore between the reason which is devoted to contemplation and those powers which are citizen wives, or concubines, has here been explained to the best of my power. We must now proceed to investigate what follows, and endeavour to frame a proper connection for an argument. "Abraham," says the sacred historian, "listened to the voice of Sarah." For it is necessary for him who is a learner to be obedient to the injunctions of virtue:
4. Philo of Alexandria, On Flight And Finding, 119 (1st cent. BCE - 1st cent. CE)

119. Having now, therefore, said what was proper on the subject of fugitives, we will proceed with what follows in the regular order of the context. In the first place it is said, "The angel of the Lord found her in the Way," pitying the soul which out of modesty had voluntarily committed the danger of wandering about, and very nearly becoming a conductor of her return to opinion void of error.
5. Philo of Alexandria, On The Creation of The World, 28, 65, 131 (1st cent. BCE - 1st cent. CE)

131. Then, preserving the natural order of things, and having a regard to the connection between what comes afterwards and what has gone before, he says next, "And a fountain went up from the earth and watered the whole face of the earth." For other philosophers affirm that all water is one of the four elements of which the world was composed. But Moses, who was accustomed to contemplate and comprehend matters with a more acute and far-sighted vision, considers thus: the vast sea is an element, being a fourth part of the entire universe, which the men after him denominated the ocean, while they look upon the smaller seas which we sail over in the light of harbours. And he drew a distinction between the sweet and drinkable water and that of the sea, attributing the former to the earth, and considering it a portion of the earth, rather than of the ocean, on account of the reason which I have already mentioned, that is to say, that the earth may be held together by the sweet qualities of the water as by a chain; the water acting in the manner of glue. For if the earth were left entirely dry, so that no moisture arose and penetrated through its holes rising to the surface in various directions, it would split. But now it is held together, and remains lasting, partly by the force of the wind which unites it, and partly because the moisture does not allow it to become dry, and so to be broken up into larger and smaller fragments.
6. Justin, First Apology, 32.4-32.6, 38.8, 53.2-53.3 (2nd cent. CE - 2nd cent. CE)

7. Justin, Dialogue With Trypho, 11.1, 16.4, 30.1, 80.4, 93.4, 103.2 (2nd cent. CE - 2nd cent. CE)

10. And when they ceased, I again addressed them. Justin: Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do? Are our lives and customs also slandered among you? And I ask this: have you also believed concerning us, that we eat men; and that after the feast, having extinguished the lights, we engage in promiscuous concubinage? Or do you condemn us in this alone, that we adhere to such tenets, and believe in an opinion, untrue, as you think? Trypho: This is what we are amazed at, but those things about which the multitude speak are not worthy of belief; for they are most repugt to human nature. Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally. But you, despising this covet rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for anything whatsoever, even though you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations.


Subjects of this text:

subject book bibliographic info
adam and eve, in geneology of error Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167
angelic descent, and anti-pagan polemics Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
bar kokhba Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
bar kokhba revolt Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167
christianity, attitudes towards jews in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
circumcision Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167
daimon(es) Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
demons, as enemies of christ Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
demons, christian association with jews Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
demons, pagan enslavement to Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
ethnicity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
evil, supernatural etiology of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
exegesis, allegorical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
fallen angels, as enemies of christ Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
greco-roman culture, christian polemics against Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
historiography, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167
identity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
israel, and the angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
jerusalem Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
jesus Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167
jewish christianity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
jewish succession, ritual and legal observance Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
jews, judaism Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
justin martyr Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
martyr, justin, on the law Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
martyr, justin, polemic against exegesis of gnostics Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
martyrdom Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167, 169
persecution Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 169
philo of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
pseudepigrapha, christian signature features' Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
scripture, as weapon/criterion against heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
scripture, justin martyr on Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
self-definition, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 167
εἱρμός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202
συνάφεια Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 202