(Supplements To Novum Testamentum 017) A. Bellinzoni - The Sayings of Jesus in The Writings of Justin Martyr 1967

THE SAYINGS OF JESUS IN THE WRITINGS
OF JUSTIN MARTYR
SUPPLEMENTS
TO
NOVUM TESTAMENTUM
EDITORIAL BOARD
President: W.
C. VAN UNNIK. Bilthoven (Utr.) Netherlands
A. GEYSER
W. GROSSOUW
A. F. J KLIJN
PH. H. MENOUD
P. BRATSIOTIS
K. W. CLARK
H. CLAVIER
J. W. DOEVE
J. DORESSE
Bo REICKE
C. W. DUGMORE
K. H.
DOM
P.SCHUBERT
J. DUPONT O.S.B.
E. STAUFFER
VOLUME
XVII
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THE SAYINGS OF JESUS

IN THE WRITINGS
OF JUSTIN MARTYR
BY
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Library of Congress Catalog Card Number:

67- 20 35 8
Copyright rC)67
If)67 by E. J. BrilI,
Brill, Leiden, Netherlands
All rights reserved. No part of this book may be reproduced
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PRINTED IN THE NETHERLANDS
TABLE OF CONTENTS
Page
Prefaee
IX
1. Introduetion
I.
H. The Sayings that Oeeur More than Onee
II.
1. Apology
A pology 15: 13 and Dialogue 95: 3a
I.
2. Apology 15: 14 and Apology 15: 15
3. Apology 16: 7 and Dialogue 101: 2
4- Apology
A pology 16: 10 and Apology
A pology 63: 5
4.
II and Dialogue 76 : 5
5. Apology 16: II
6. Apology 63: 3, Apology 63: 13, and Dialogue
7 Dialogue 76 : 4, Dialogue 120: 6, and Dialogue
8. Dialogue 76: 7, Dialogue 100: 3, andDialogue
and Dialogue
9. Dialogue 99: 2 and Dialogue 103: 8 . . . .
10. Dialogue 17: 4 and Dialogue 112:
II2: 4
I!. Dialogue 125: 4, Dialogue 103: 6, Apology
II.
Dialogue 93: 2 . . . . . . . . . .
A pology 16: 13 and Dialogue 35: 3a
12. Apology
Conclusion . . . . . . . . . .
100: I
140 : 4
SI: 2
16: 6, and
IH.
III. Collections or Groups of Sayings
A. Apology 15-17 . . . . . . .
1.
I. Sayings based on a single gospel
a. Sayings that refleet dependenee on Matthew only
I)
I) Apology 15: I
2) Apology 15: 4
3) Apology 15: II
II
4) Apology 15: 15
5) Apology 15: 17
6) Apology 16: 5
7) Apology 16: 9
8) Apology 16: 12
refleet dependenee on Luke only
b. Sayings that reflect
I) Apology 15: 13
2) Apology 16: I
3) Apology 16: 10
."
4) Apology 17: 4
8
8
14
17
20
22
25
28
330
32
33
37
44
47
49
49
57
57
57
60
61
62
63
64
67
67
70
70
71
73
73
VI
CONTENTS
Sayings showing features of harmonization of Matthew

and Luke. . . .
a. Apology 15: 8a
b. Apology 15: 9 .
c. Apology 15: 10
d. Apology 15: 14
e. Apology 16: 7 .
f. Apology 16:
r6: IIII ..
g. Apology 17: 2 .
3. Sayings that show features of harmonization of Matthew
with Mark
a. A pology 15: 12. . . . . . . . . . . . . . . .
b. Apology 16: 6 . . . . . . . . . . . . . . . .
4. Sayings that combine different parts of the same gospel
a. Apology 15: 2 .
b. Apology 15: 16
c. Apology 16: 2 .
d. Apology 16: 6 .
e. Apology 16: 13
5 Results
B. Dialogue 35: 3 . . .
1. The first logion
.
I.
2. The second logion
3. The third logion .
4. The fourth logion
5. Results . . . . .
2.
IV. The Miscellaneous Synoptic Sayings

A. Apology 19
1.
I. Apology 19: 6
I9: 7
2. Apology 19:
B. Dialogue 17
I7 . .
I.
1. Dialogue 17: 3
I7: 4
2. Dialogue 17:
C. Dialogue 76: 4-6
1.
I. Dialogue 76 : 4
2. Dialogue 76: 5a
3.
3 Dialogue 76 : 5b
4- Dialogue 76: 6
5. Conclusion
76
76
77
80
83
83
83
83
87
87
88
89
90
92
95
95
95
100
100
101
102
102
14
17
107
17
17
108
111
III
111
112
II2
II3
II4
II4
II4
114
rr6
II6
II7
CONTENTS
D. The Narrative Exposition of Psalm 21 (Dialogue 98-106)

1. The sayings previously discussed
.
2. Dialogue 99: I
3 Dialogue 105: 5
44. Dialogue 105: 6
5. Dialogue 107: I
E. Sayings That Appear in Narrative Contexts
1. Dialogue 49: 5 . . . . . . . . . . . .
2. Dialogue 51: 3 . . . . . . . . . . . .
F. The Saying Quoted from Memory (Dialogue 122: I)
G. Remaining Synoptic Sayings
1. Dialogue 81: 4 .
2. Dialogue 125: I
H. Conclusions
V. The Non-Synoptic Sayings
A. Dialogue 35:3 b .
B. Dialogue 47: 5
C. A
pology 61: 4
Apology
VI
Conclusion
VII
II8
II8
II9
120
120
121
121
122
123
125
126
126
127
130
131
1
13
131
131
134
139
Bibliography
143
Indices
147
1.
I.
11.
I!.
IH.
111.
IV.
Index
Index
Index
Index
of
of
of
of
Old Testament References

New Testament References
References to Extra-Canonical Christi
Christian
an Writings
Authors . . . . . . . . . . . . . . . . .
147
147
149
152
PREFACE
In the fall of I958 Professor Helmut Kster offered at Harvard
University a course in the development of gospel tradition in the second
century. As a term project for this course, I prepared a paper on the
relationship of Justin Martyr's Dialogue 35: 3 to the parallel gospel
tradition. Unknowingly I had begun the preparation of this volume.
Work on this paper excited in me an interest in second century Christianity and its relationship to the Christianity of the first generations. For my
doctoral dissertation at Harvard, I, therefore, decided to pursue this
interest and examine in detail the sayings of Jesus in the writings of
Justin Martyr. The present volume is arevision of that dissertation.
For their helpful suggestions in the preparation of this manuscript at
various stages, I should like to thank Professors Amos Wilder and Krister
Stendahl of Harvard and Professor W. D. Davies of Union Theological
Seminary. Only I can appreciate the unselfish contribution that Professor
Helmut Kster of Harvard has made toward the preparation of this
volume. He has read each word of the manuscript in various stages of
preparation and has offered valuable suggestions concerning the organization and presentation of the material and countless detailed suggestions
that I have incorporated into my argument. Without his assistance the
final product would have been much inferior; yet I myself accept full
responsibility for the shortcomings of this study.
I was helped in the reading of proofs by Mrs. Velma Van Buskirk,
Director of Publications at Wells College, who made valuable criticisms
and suggestions. To President L. J. Long of Wells
WeHs College I am grateful
for providing, with the help of an anonymous foundation, a grant to help
publication of this book. And, finally, what
defray part of the cost of the pubIication
this modest volume owes to my parents must remain unexpressed. I ts
dedication to them serves as a small
smaH token of gratitude.
Arthur J.
J. BELLINZONI, Jr.
Wells College, Aurora, New York.
December 9, I966
CHAPTER ONE
INTRODUCTION
About the middle of the second century Justin Martyr engaged in an
active defense of Christianity against paganism, Judaism,
J udaism, and heretical
forms of Christianity for which work he can safely be cailed the first
outstanding Christian apologist. As a young man Justin sought after the
truth in the pagan philosophies of Stoicism, Aristotelianism, Pythagoreanism, and Platonism; but shortly after his conversion to Christianity in
about 130
I30 Justin opened in Rome a Christian school of philosophy from
which he fearlessly defended Christianity until his martyrdom in about
165.
I65. In his role as a Christian apologist Justin wrote for those inside
the church as weil as for those outside to whom many of his writings
were formally
formaIly addressed. His work, therefore, certainly had a catechetical
as weIl as an apologetic purpose.
Justin's writings frequently contain passages reminiscent of passages
from the canonical gospels, and for the last two centuries many scholars
have been trying to ascertain the exact literary relationship between the
writings of Justin and the canonical gospels. 1l Justin's deviation from
the text of the canonical gospels has been variously attributed in the
nineteenth century and in the early part of the twentieth century to
failure of memory,2
memory, 2 to the use of one or more extra-canonical gospels,3
gospels, 3
1 It is beyond the scope of this work to recount the history of research concerning the problem of Justin's literary relationship to the canonical gospels,
especially the older studies of the last century. A detailed account of this history
can be found in the following works: Wilhelm Bousset, Die Evangeliencitate fustins
des Mrtyrers in ihrem Wert fr die Evangelienkritik (Gttingen, 1891), pp. 1-12;
Carl August Credner, Beitrge zur Einleitung in die biblischen Schriften (Halle,
1832), pp. 133-149; Adolf Hilgenfeld, Kritische Untersuchungen ber die Evangelien
fustin's, der Clementinischen Homilien und Marcion's (Halle, 1850), pp. 31-45;
Karl Semisch, Die apostolischen Denkwrdigkeiten des Mrtyrers fustinus
(Hamburg, 1848), pp. 16-60.
2 Semisch, see especially pp. 389 ff; Theodor Zahn, Geschichte des neutestamentlichen Kanons, I, 2 (Erlangen, 1888), pp. 463-585.
3 Credner maintained that Justin used as his source the extra-canonical Gospel
according to Peter, a document that Credner regarded as essentially identical to
the Diatessaron of Tatian, and the Gospel according to the Hebrews (Beitrge, see
especially p. 266; and Geschichte des neutestamentlichen Kanons [Berlin, 1860],
1860J, see
especiallypp. 21 f.). The position that Justin used the Gospel according to Peter was
defended again by Hilgenfeld, who also maintained that Justin used in addition
the Protoevangelium of fames. The thesis that Justin used a fourth synoptic gospel
Supp!. to Novum Testamentum XVII
INTRODUCTION
to the use of pre-synoptic material, ll and to the use of a post-synoptic

harmony;2 and it has sometimes been maintained that there is no way
to prove the use of any source other than the canonical gospels. 33
During this century, on the other hand, there have been fewer studies
concerning Justin's dependence on gospel material. E. R. Buckley has
proposed the thesis that Justin first became acquainted with many of the
sayings of Jesus in a source in which these sayings "occurred in a somewhat different form and often in a different context from that in which
they occur in the canonical Gospels," and that "this source may have been
that to which Justin refers as 'the Gospel' in Dialogue 100."
IOO." 4 Buckley
believed that Justin later read the synoptic gospels but that his quotations
were taken not from them but from this other gospel, which also probably
provided "some account of the life and death of Christ as well as a
collection of his sayings." 5
In an unpublished doctoral thesis E. L. Titus acknowledged the possibility that Justin may have quoted from memory, 66 but his principal
thesis was that there were dominant motivations that accounted for the
textual variants in the writings of Justin, whether his sources were oral
or written; and he has divided these motivations into the following
historical, harmonistic, ethical and practical, stylistic, explacategories: historieal,
natory, and dogmatic. 77
Leon E. Wright maintained that Justin may have used the canonical
gospels, but he has questioned the use of a harmony because of Justin's
justin den Mrtyrer und sein Verhltniss zu
was put forth by G. Volkmar (Ober Justin
unsern Evangelien [Zurich, 1853J), and A. Thoma argued that Justin knew a fifth
canonical gospel ("Justins literarisches Verhltnis zu Paulus und zum J ohannisevangelium," Zeitschrift fr wissenschaftliche Theologie, XVIII [1875J, pp. 383-412,
6 5).
49 0 -5
-565).
1 Bousset, see especially pp. 114
II4 f.
2 Moritz von Engelhardt, Das Christenthum Justins
justins des i'J
1IJrtyrers
rtyrers (Erlangen,
1878), pp. 335 ff., especially p. 345; William Sanday, The Gospels in the Second
Century (London, 1876), pp. 136 ff., note I; Ernst Lippelt, Quae Fuerint Jjustini
ustini
Martyris AIIOMNHMONEYMATA Quaeque Ratione Cum Forma Syro-Latina
Cohaeserint (Halle, 1901 ), p. 35.
3 Brooke Foss Westcott, A General
GeneralSurvey
Survey of the History of the Canon of the New
Testament (London, 1870), pp. 133, 148; Aloys Baldus, Das Verhltnis Justins
justins des
Mrtyrers zu unsern synoptischen Evangelien (Mnster, 1895), pp. 98 ff.
4 E. R. Buckley, "Justin Martyr's Quotations from the Synoptic Tradition,"
journal ofTheological Studies, XXXVI (1935), p. 175.
Journal
6 Ibid., pp. 175 f.
8 Eric Lane Titus, "The Motivations of Changes Made in the New Testament
by Justin Martyr and Clement of Alexandria: A Study in the Origin of New
Testament Variation," Unpublished Ph. D. dissertation (University of Chicago,
1942),
194 2 ), p. 7
7 Ibid., p. 12.
INTRODUCTION
INTRODUCTION
ineonsistent harmonization of parallel material.1 But like Titus, Wright

inconsistent
was concerned
eoneerned primarily with the motivations of alterations in the words
of J esus and classified these motivations under the following headings:
ethical
ethieal and practical,
practieal, explanatory, stylistic, and dogmatic. 22
Edouard Massaux has argued that Justin was dependent on only the
canonical
eanonical gospels, which he sometimes quoted exactly, sometimes harmonized, and sometimes modified for dogmatic
dogmatie or catechetical
eateehetieal reasons. 33
And more recently
Otto
Piper
has
maintained
that
Justin's
use of sources
reeently
was not limited to the canonical
eanonieal gospels but extended to include any
writings that were consistent
eonsistent with the euangelion, the saving work of
God revealed in J esus and still alive in the life of the early church,
ehureh, a
aeeording to Piper, by Justin's tendency
tendeney to refer to his
thesis supported, according
source
souree or sources
soure es as "Memoirs of the Apostles" ((X1to[1.v'1)[1.oveu[1.IX't'IX
(&7tofLvYJfLOVEUfLOt;'t"0t; 't'WV
't"WV
&7tOO"'t"6ACUV) rather than as "Gospels" (euIXyyeA~IX).
(dJOt;yyALOt;).44
cX.7tOO''t'6AWV)
But perhaps the most satisfactory approach to the question of Justin's
dependence on gospel tradition has been made available by Form Criticism. One of the principal faults of the previous investigations is that
they have tended to treat narrative and sayings material together, but
the narrative tradition and the sayings tradition are not subject to the
same laws of transmission. 55 First, the early church would not be expected
to be so careful in preserving narrative material as it was in preserving
the words of Jesus, to which a special oracular value was probably
ascribed. Secondly, the sayings of Jesus
J esus were collected separately from the
narrative material in documents such as Q and the Gospel 0/ Thomas.
Thirdly, it is almost certain that the early church used for proselytes
oral andjor written catechetical material that embodied teachings based
J esus and that these catechisms circulated apart from the
on sayings of Jesus
rest of the gospel material. 66
of the Words 0/
of Jesus as Quoted in the Literature 0/
of
1 Leon E. Wright, Alterations 0/
the Second Century (Cambridge, Massachusetss, 1952), p. II.
2 Ibid., p. 14.
3 Edouard Massaux, Influence
I'Evangile de saint Matthieu sur la Litterature
In/luence de l'Evangile
chretienne avant Irenee
lrenee (Louvain, 1950), pp. 465-570; "Le Texte du Sermon sur la
Montagne de Matthieu Utilise par Saint Justin," Ephemerides Theologicae Lovanienses, XXVIII (1952), pp. 411-448.
4 Otto A. Piper, "The Nature of the Gospel according to Justin Martyr," The
Journal of
0/ Religion, XLI, 3 (July 1961), pp. 155-168.
5 Martin Dibelius, Die Formgeschichte des Evangeliums, 3rd edition (Tbingen,
1959), p. 26; Rudolf Bultmann, History of
0/ the Synoptic Tradition, translated by
John Marsh (New York, 1963).
6 Philip Carrington, The Primitive Christian Catechism
(Cambridge, 1940);
Edward G. Selwyn, The First Epistle of
0/ Peter (London, 1946); Alfred Seeberg, Der
Katechismus der Urchristenheit (Leipzig, 1903); Dibelius, pp. 25 f.
INTRODUCTION
The question of the extent of the formative period of the gospel

tradition has recently been treated by Helmut Kster, who found at the
period of the Apostolic Fathers dependence on both written and oral
tradition,l but who believed that Justin was probably dependent almost
exclusively on the canonical gospels and that a study of the gospel
citations of Justin is necessary to complete our understanding of the
period of the Apostolic Fathers. 22 Such a study of Justin's gospel citations
has already been begun by Kster hirnself
hirns elf in a still unpublished work
limited to a study of the narrative material. There he concluded that
Justin did not use the synoptic gospels in a systematic way but that he
used them rather to interpret the Old Testament. 33 Kster argued that
it did not occur to Justin to quote the exact text of a gospel narrative
except when the gospels themselves were quoting from the Old Testament,
and in such instances Justin quoted exactly.
Because of the different laws governing the transmission of the tradition of narrative material and the tradition of sayings material, it is
necessary to treat a study of the quotations of the words of Jesus
J esus apart
from a study of the narrative material; and it is such a study of the
sayings of Jesus that I expect to undertake here. The importance of such
a study is obvious when we realize that Justin wrote during the relatively
short period of transition between the time when the Apostolic Fathers
were still dependent, at least in part, on oral tradition and the time when
Irenaeus assumed the authority of the Fourhold Gospel in
in about 180. 44
It is also significant that since the end of the last century archaeologists
have uncovered material that affects our understanding of the development
me
nt of the sayings of Jesus in the second century. Parts of the Gospel
according to the H ebrews and the Gospel according to the Egyptians had
1 Helmut Kster, Synoptische berlieferung
berliejerung bei den Apostolischen Vtern (Berlin,
Criticism Its Value and Limitations (London,
1957). See also E. Bas Redlich, Form
FormCriticism
1939), p. 78, where it has been objected that Form Criticism has neglected to define
oj the
the extent of the formative period; and Vincent Taylor, The Formation of
Gospel Tradition (London, 1957), p. I, where it has been wrongly
wIOngly asserted that
"in the Gospels the 'tradition' has attained a relatively fixed formation; it is no
longer subject to change, except as it is altered by copyists or by the writers of the
later Apocryphal Gospels."
2 p. 26 7.
Erzhlungsstojj im Schriftbeweis
3 Helmut Kster, Septuaginta und Synoptischer Erzhlungsstoff
Justins des Mrtyrers
]\Ilrtyrers (Habilitationsschrift, Heidelberg 1956).
44 Against Heresies III, 11,
II, 8. Although his opinion was not, by any means,
universally accepted by the early church, it is significant that Irenaeus assumed
this position as early as about 180 (see also Against Heresies III, I, I). It should
also be remembered that ]ustin's
Justin's pupil Tatian harmonized all four of the canonical
gospels in his Diatessaron.
INTRODUCTION
already been known through quotations by Clement

element of Alexandria, and
many other apoeryphal gospels had long been known by name. Eut
But in
I886-87 Greek fragments of the Gospel 0/
01 Peter were diseovered,l and in
I897 the first volume of papyri found at Oxyrhynehus in Egypt was
published. 22 A seeond eentury papyrus eontaining sayings of Jesus was
diseovered in I935, 3 and about I945 a wealth of material was found near
Nag Hammadi among whieh was the Gospel 01
0/ Thomas, a eollection of
4
sayings of Jesus.
J esus. 4 From all this material we gain the assuranee that during
the period in whieh Justin wrote there were still eireulating, at least
among eertain heretieal eircles
circles in Egypt, sayings of Jesus different from
the sayings that oeeur in the eanonical gospels. There is, therefore, little
doubt that there is need for a new investigation of the sayings of Jesus
J esus
in the writings of Justin Martyr.
Although there are numerous works that have been attributed to
Justin by both ancient
aneient and modern authors;'
authors,l> only three authentie works
survive: 6 the First Apology, the Second Apology, and the Dialogue with
1 Christi
an Maurer in Schneemelcher and Hennecke, New Testament Apocrypha,
Christian
I963), pp. 179
I79 H.
ff.
Volume I (Philadelphia, 1963),
2 B. P. Grenfell and A. S. Hunt, AOrIA IH~OY, Sayings of our Lord (New
York, I897);
1897); Grenfell and Hunt, New Sayings of Jesus
jesus and Fragment of a Lost
Gospel from Oxyrhynchus (London, 1904); cf. also Hugh G. Evelyn White, The
Sayings of Jesus
jesus from Oxyrhynchus (Cambridge, 1920).
3 H. Idris Bell and T. C. Skeat, Fragments of an Unknown Gospel and Other Early
Christian Papyri (London, 1935).
,4 Robert M. Grant, The Secret Sayings of Jesus
I960; The Gospel
jesus (London, 1960;
According to Thomas, translated by A. Guillaumont, Henri-Charles Puech, Gilles
Quispel, Walter Till, and Yassah 'Abd Al Masil).
I959).
Masil.l (New York, 1959).
5 Eusebius listed eight works of Justin (Ecel. Hist. IV, 18):
I8): Apology to Antoninus
Pius, Apology to the Roman Senate, Discourse to the Greeks, A Confrontation, On the
11,
Sovereignty ofGod, Psaltes, On the Soul, and Dialogue with Trypho (cf. also IV, I1,
I1). He also mentioned that Irenaeus knew of a treatise Against Marcion
11).
M arcion (IV, 18,9
18, 9
wprks have been preserved under the
and IV, 11,
II, 8 f.). In addition, several other works
name of Justin, but they were certainly not written by hirn; see Edgar J. Goodspeed,
A History of Early Christian Literature (Chicago, 1942),
I942), pp. 146 f.
6 For a discussion of the genuineness of the writings of Justin, the reader is
referred to the following: Edwin Preuschen, "Die Echtheit von Justin's Dialog
gegen Trypho," Zeitschrift fr die neutestamentliche Wissenschaft (1919-1920),
(19I9-1920),
pp. 102-127;
I02-127; Leopold Fonck, "Die Echtheit von Justins Dialog gegen Trypho,"
Biblica, II (I921),
(1921), pp. 342-347; Gustav Krger, "Zu Justin," Zeitschrift fr die
neutestamentliche Wissenschaft, VII (I906),
(1906), pp. 138 f.; Wilhelm Arendt, "Kritische
Untersuchungen ber die Schriften Justins des Mrtyrers," Theologische Quartalschrift (I834),
(1834), pp. 256-295; Wilhelm von Christs, Geschichte der griechischen Litteratur, 5th ed., II, 2 (Munich, 1913),
I913), pp. 1028-1035;
I028-I035; Johannes Drseke, "Zu den
jahrunter des Justinus Namen berlieferten christologischen Bruchstcken," Jahrbcher fr protestantische Theologie, X (1884),
(I884), pp. 347-352; Adolf Harnack, Ge99-114; Adolf Hilgenfeld,
schichte der altchristlichen Litteratur (Leipzig, 1893),
I893), pp. 99-I14;
"Die berlieferung ber die griechischen Apologeten des Christenthums im
INTRODUCTION
Trypho. In this study I shall, therefore, not consider any of the spurious
works of ]ustin
Justin but rather only the Dialogue and the First Apology, the
genuineness of which is weil established. 1
The Apology and the Dialogue are preserved in two manuscripts, one
from 1364
I364 and the other from 1541;
I54I; and in addition there are a fifteenth
century fragment and parts of two sixteenth century Latin manuscripts
that preserve chapters 65-67 of the Apology.2 It is generally agreed that
these two complete manuscripts are either copies of a single prototype
or that the latter is a copy of the former,
former,33 so the question of the reliability
of the text of ]ustin's
Justin's writings rests substantially upon the evidence of a
single textual witness. There is, however, good reason to believe that
we are dealing with a manuscript tradition that is not substantially
different from Justin's
]ustin's own autograph manuscripts. (I) If the apparent
references to the canonical gospels in the writings of ]Justin
ustin had been
corrupted by the copyists in the course of the centuries of transmission,
we would naturaily
naturally expect this corruption to take the form of assimilation
to the text of the canonical gospels; and such is not the case. Indeed,
many of the sayings of ]esus
Jesus in ]ustin's
Justin's writings differ markedly from
the text of the canonical gospels, and this deviation would seem to indicate that the text has not been deliberately altered by copyists. (2) In
examining a fragment of a Greek text of Micah 4: 3-7 deposited in a
]udea after the revolt of Ben Kosebah, Barthelemy observed
cave of Judea
that it was substantially identical to a section of Dialogue lOg,
I09, which
text. 4 Barthelemy found that this
quotes the same Old Testament text.'
manuscript agrees with Justin
] ustin against the Septuagint more often than
Barthelemy,
it disagrees with ]ustin,
Justin, such variations being very few. Bartheierny,
zweiten Jahrhundert und ihr neuester Censor," Zeitschrift fr wissenschaftliche
Theologie, XXVI (1883), pp. 1-45; Hans Lietzmann, "Justinus der Mrtyrer,"
Pauly-Wissowa Real-Encyclopdie der classiscken
classischen Altertumswissenschaft, X
X
(Stuttgart, 1919), cols. 1332-1337. Some scholars defend the authenticity of De
Resurrectione as a genuine writing of Justin; although it is beyond the scope of this
study to discuss this possibility, those sayings of Jesus from De Resurrectione that
are parallel to sayings in either the Apology or the Dialogue will be carefully
examined.
1 For the sake of convenience the Dialogue witk
with Trypko
Trypho will be referred to
throughout as the Dialogue, and the First A pology will be refered to as the A pology.
The Second Apology, often referred to as the Appendix, does not contain any
sayings of Jesus and is, therefore, not relevant to my study.
2 Edgar J.
J. Goodspeed, p. 142. cf. also Johannes Carl Theodor Eques de Otto,
Iustini PkilosoPki
Philosophi et Martyris Opera Quae Feruntur Omnia (Jena, 1876), 3rd edition,
pp. xx-xxxii.
3 Goodspeed, p. 142.
4 D. Barthelemy, "Redecouverte d'un chainon manquant de l'histoire de la
Septante," Revue Biblique, LX (1935), pp. 18-29.
INTRODUCTION
consequently, suggested that Justin was quoting areal JJewish

ewish text that
was in vogue at the time when he composed his Diatogue.
Dialogue. 11 This work of
Barthelemy also lends support to the belief that our manuscript witnesses
are substantially reliable, and upon this supposition of the reliability
of these manuscripts my thesis rests. 22
My investigation will not duplicate previous studies and simply examine
the question of J ustin's dependence on the canonical gospels; this
approach has led only to uncertainty and wide disagreement. My investigation will try rather to determine the place of Justin's quotations
of the sayings of Jesus in the history of the development of early gospel
tradition, 33 and I shall ask the question whether the variations of these
sayings in Justin reflect certain form-critical motives. The study will
assume the validity of the two-source hypothesis, namely that both
Matthew and Luke were dependent on Mark and on a second source Q,
which was primarily a sayings-collection.
11
p.
21.
It should be noted that P. Katz has questioned Barthelemy's dating of the

manuscripts before
be fore A. D. 130, maintaining that this cave may have been a depo2
sitory down to the period of the Arab conquests, a thesis beyond the interest of
this investigation. But if Katz is correct, then Justin's Old Testament citations
might be medieval corruptions rather than ancient readings (P. Katz, "Septuagintal Studies in the Mid-Century. Their links with the past and their present
tendencies," The Background of
oj the New Testament and Its
fts Eschatology, edited by
W. D. Davies and David Daube [Cambridge, 1956J, pp. 176-208).
3 I shall deal specifically with the explicit sayings of Jesus as they appear in the
extant manuscripts of the Apology and the Dialogue. By the term "explicit saying"
I mean a saying that is introduced in such a way as to indicate that Justin is
attempting to quote the words of Jesus, such as those sayings introduced by
various forms of the verbs e:!'ITOV,
etTmv, 8LIHcrxw,
8~8,x<rKW, <p1j[Ll,
q)"l) (.1. t, mxpO(xO(Atw,
1t"OCpOCKOCAew, &.'ITOXplVO[Lo(L,
&1t"OKptvO(.1.OC~, o&.w,
o,xw,
Aeyw, 8LIXAtYO[LIXL,
8~ocMyo(.1.oc~, and [LIXP't"UP~W.
(.1.OCpTupew.
AtyW,
CHAPTER TWO
TRE SA
YINGS TRAT OCCUR MORE TRAN ONCE
SAYINGS
ON CE
Any hypothesis
hypo thesis that attempts to explain the nature of the source or
sources from which Justin Martyr drew his sayings of JJesus
esus must confront
the difficulties presented by those sayings which occur in Justin's
J ustin's
writings more than once, often with different words. If a thesis cannot
account for these variations within Justin's own writings, then it cannot
successfully account for his divergences from the canonical gospels.
What appear to be duplicate versions of the same saying in Justin's
writings may actually prove on careful examination to be quotations of
the same saying from two different sources
soure es or quotations of the saying
from the same source, which Justin himself chose to alter according to his
own context or special need. But before it is possible to offer a comprehensive theory to account for the entire scope of the source or sources of
Justin's sayings of Jesus, it is necessary first to examine separately each
saying or group of sayings to try to determine its separate history of
transmission until the time it reached the form found in Justin's Apology
or Dialogue.
1.
I.
ApOLOGY I5: I3 AND DIALOGUE 96: 3a
A
pol. I5: 13
Apol.
I3 11
Dial. 96:3a
rLvecr6e
ae XP"tlGTOl.
XP"fJcrTOt
rLvEG6E as
xal.
. r(pfLOVEC;,
XlXt otx
O~XTLPfLove~,
WC;
w~ xal.
XlXt 0 naTIjp
7t1XT"f)P UfLWV
ufLwV
nvecr6e
XP"fJcrTOt
rLVEa6E
XP"tlGTOl.
XlXt OtXTLPfLoVEC;,
O~XTLPfLove~,
xal.
WC;
ufLwV
w~ xal.
XlXt 0 naTIjp
7t1XT"f)P UfLWV
oUpcXVWC;.
oUp&vw~.
XP"tlGTOC; EGn
XP"fJcrT6~
crn
XlXt OtXTLpfLUlV,
O~XTLPfL(UV,
xal.
xlXt Tav
TOV ~AWV IXUTO
xal.
aUToi)
avaTEAAEL
&vIXTeAAe~ Enl.
7tt &:pfLa'rUlAOUC;
&PfLIXT(uAOU~
xal.
XlXt aLXa(01)C;
a~XIXLOU~
xal.
XlXt nov"tlPOUC;.
7tOV"fJpou~.
I5: 13
I3 and Dialogue 96: 3a seem to be, at least in part, parallel
A pology 15:
1 Unless otherwise specified, all quotations from ]ustin's
justin's Apology and Dialogue
are from the edition of Edgar J. Goodspeed, Die ltesten Apologeten (Gttingen,
19 1 4).
1914)
TRE SAYINGS THAT

TRAT OCCUR MORE TRAN ONCE
THE
versions of the same saying, the only differences between the two passages
being (I) the presence of ae in A pol. 15: 13,11 (2) the presence of 0[; OUp,xVLO<;
OUp&VLO<:;
in Dial. 96: 3a, and (3) the obvious fact that Dial. 96: 3a quotes only half
A pol. 15:13.
15: 13. Dial. 96:3a
96: 3a and A
pol. 15:
13 have no exact
as much as Apol.
Apol.
15:13
parallels in the canonical gospels; therefore, a comparison of these
paralleis
passages with their dosest parallels
paralleis in the gospels and in the patristic
literature
literat
ure is necessary in order to determine whether or not the two
sayings are actually dependent upon one source or upon two different
sources.
Dial. 96:3a
Mt. 5 :45, 482
nVEcr6E
HVe0"6e
XP1)O''t'OL XCi.L
xpY)O"'!ot
xoct
otx't"[Pf1.0VE<:;,
otx'!EpfLOVe<;,
,
,
w<:; XIX/.
w<;
XOCL
[; 7tIXTIJP
7tocTIjp ufLwV
uf1.&v
[; OUp&VLO<:;.
OUp,xVLO<;.
45
(STrw<:; yevY)0"6e
yev"f)cr6E
87tC.u<;
., ,
ULOL
\
o
o
'rOU
7toc'!po<; ufLWV
't"OU 7t1X't"P0<:;
Uf1.&v
't"oi)
ZV oupocvoY<;,
oUplXvo"L<:;,
'!OU &V
Lk. 6:36
HVe0"6e
o
tx'!Ep fLOVe<;;
otX't"[Pf1.0VE<:
xlX6w<:;
xoc6w<;
[; 7tocTIjp
ufL(;')V
7tIXTIJP Uf1.&v
otX't"[Pf1.WV &O"'![v.
zcr't"[v.
otX'![PfLWV
Iln
8'!L 't"ov
'!OV ~ALOV
IXU't"Oi) &vlX't"eAAEL
OCU'!OU
&.voc'!eAAeL
Z7t/. 7tOV"1lpou<;
7tOV"f)pou<:; XIX/.
&7tt
xoct
, a , XOCL
I
ocyOCVOU<;
peXeL
&YIX6ou<:;
XIX/.'
peXEL
Z7t/.
&7tt aLXIX[OU<:;
aLxocEou<;
XIX/.
&a[xou<:;
xoct &.a[xou<;
48 "EO"e0"6e
"EcrEcr6E o\)v
o0v
48
uf1.d<:; '!eAeLOL
't"eAELOL
UfLeY<;
6:><;
ufLwV
w<:; [;0 7toc'!~p
7tIXTIJP uf1.&v
[; OUp&VLO<:;
OUp,xVLO<;
't"eAEL6<:; &O"'!W.
zcrnv.
'!eAeL6<;
96:: 3a:
There are texts of Luke that can explain the reading of Dial. 96
(I) the word XPY)0"'!6<;
XP"f)cr't"6<:; appears in Lk. 6:35 and may thereby have found
its way into the text of Dial. 96: 3a in combination with otX't"[Pf1.0VE<:;;
otx'![pfLOVe<;; 3
3
OUp&VLO<:; after [;07tIXTIJP
and (2) several manuscripts of Lk. 6:364
6: 36 4 have
have [;0 OUp,xVLO<;
7tocTIjp
8 in Apol. 15: 13 was not in ]ustin's
sour ce
1 It will be shown later that this 31:
Justin's source
]ustin combined several citations
but that it was rather one of the devices by which Justin
(see below, p. 97).
2 Unless otherwise specified, all quotations from the New Testament are from
the edition of Eberhard Nestle, Novum TestamentumGraece,
Testamentum Graece, 25th edition (Stuttgart,
1963).
3 So too Baldus, p. 96 and Wright, p. 50.
4 Sinaiticusa (non item
nec CC ) 13. 69. alS.
a1 6 Aeth.
10
TRE SAYINGS TRAT OCCUR MORE TRAN ON CE
U!lWV in agreement with Dial. 96: 3a. It is possible that the phrase 0
OUpaVLO~
oOpcXvw~ in these manuscripts of Lk. 6: 36 and in Dial. 96: 3a and the
reading w~ x<XL
xcxt in Dial. 96: 3a were originally the result of harmonization
of Lk. 6:
6:36
36 with Mt. 5:48,
5: 48, which reads w~ 0 1t<XTY)P
1tCXTIJP u!lwv 0 OUpaVLO~.l
OOpcXVLO~.l
Although the quotation of Jesus
J esus in Dial. 96:3a
96: 3a ends with the words
o1t<X'!~P
1tcx1'~P u!lwv 0 OUpaVLO~,
OOPcXVLO~, Justin continues in the seetion
section that immediately
follows the words of J esus with a narrative section that paralleIs,
parallels, more
or less, Mt. 5: 45b : 2
Mt. 5:45b
5 :45b
Dial. 96:3b
X<XL
xcxt y~p
ya:p '!ov
1'0'11 1t<xv'!oxpa'!op<x
1tcxv1'oxpcX1'opcx
Oeov XP1JCHOV
XP1Jc)'t'ov x<XL
xcxt
OLX'!LP!lOVet.
OLX1'LP!lOVCX <>pw!lev,
0pw!lev,
1''!oV
0'11 ~ALOV
~AWV <Xu'!o
cxo1'ou
&v<x'!eAAoV'!<x
a.VCX1'AAOV't'CX e1tL
E1tt
a.XCXpLO'1'OU~ x<XL
xcxt aLX<XLOU~
aLXCXLOU~
&X<XPLcr'!OU~
pexov1'cx
'
, ,
x<XL
e1tL
XCXL, pexov'!<x
<>crLou~
OO'LOU~ x<XL
xcxt 1tov1JPOU~,
oi)~
O\)~ 1tav'!<x~
1tcXV't'cx~ ()'!L
I51'L x<XL
xcxt
xp
LVELV !leAAeL
xpLveLv
!lAAEL eaLa<x~e.
EaLaCX~E.
()'!L '!OV ~ALOV <XU'!O

&V<X'!EAAeL
a.VCX1'AAEL e1tL
E1tt
1tOV1JPOU~ X<XL
xcxt &y<xOou~
a.ycxOou~
X<XL
xcxt pExeL
pXEL e1tL
E1tt
aLX<XLOU~
aLXCXLOU~ X<XL
xcxt &aLXOU~.
a.aLXOU~.
Although Dial. 96: 3 is part quotation material and part narrative,

the verse as a whole reflects a harmonization of elements of Lk. 6: 36
and Mt. 5:45b (and probably Lk. 6:35 and Mt. 5:48); and this same
harmonization appears again in Apol. 15: 13 to which I shall now turn.
Apol. 15: 13
Mt. 5:45
Lk. 6:36
nVEO'OE ae:
rLvecr6e
a~
XP1J 0'1'0 t x<XL
xcxt
XP1Jcr'!oL
()1tW~
l51tw~ YEV1JcrOe
YV1JO'OE
nVEO'OE
rLvecr6e
OLX'!LP!lOve~,
OLX1'LP!lOVE~,
utOL
ULOL
w~ x<XL
xcxt
<> 1t<XTY)P
1tcxTIJP U!lWV
U!lwv
oOLX'!Lp!lOVe~
lX"t'Lp[.LOVEt:;
x<x6w~
xcxOw~
1'ou
U!lwv
'!o 1tcx1'po~
1t<X'!po~ U!lWV
u!lwv <>0 1tcxTIJP
1t<XTY)P u!lwv
'!o ev
1'ou
EV oup<xvof:~
OOPCXVOL~
XP1Jcr'!6~ ecr'!L
1 Manuscript 1241 of Mt. 5: 48 actually reads le;
XOtL 6 7tIXTIJP
WC; xoc!
n:ocTIjp U[LWV
UfLWV 6
0 OUp.xVLOe;,
OUP<XVLOC;, a
reading identical to Dial. 96: 3; however, this manuscript is a late minuscule and
probably independent of the source underlying Justin's reading, the agreement of
the two texts probably being completely accidental.
Jesus
2 The fact that Justin ends the quotation of J
esus in Dial. 96: 3 where he does
probably indicates that he is not trying to quote his source exactly
3b ;
exact1y in Dial. 96: 3b;
therefore, I shall not make any attempt to account for the peculiarities in this
narrative section. They can most easily be attributed to Justin himself.
TRE
THE SAYINGS TRAT
THAT OCCUR MORE TRAN
THAN ONCE
XOc.L OLX't'[P[LWV,
XlXt
O~X"t'LPtLWV,
XlXt "t'ov
XCXL
't'OV ~AWV
IXU"t'O
CXtl't'O &vlX"t'eAAzL
&'vCX't'eAAe:L
E7tt
hL OCPtLlX"t'WAOUC;
OCP[LCX't'WAOUe;
XlXt
XCXL
~LXCX[OUe;
~LXIXLOUC;
XCXL 7tOV"YJpOUC;.
nov'Y)pOUe;.
XlXt
II
O~X"t'LPtLWV E(J"t'LV.
(5"t'
lhLL "t'ov
't'ov ~ALOV
~AWV
CXU't'O &vlX"t'eMZL
&'VCX't'e)...)...e:L
IXU"t'O
EnL 7tOV"YJpOUC;
nov'Y)pOUe;
E7tt
XCXL
XlXt &.ycxOoue;
&YIXOOUC;
XlXt peXZL
XCXL
peXe:L
EnL ~LXIXLOUC;
~LXCX[OUe;
E7tt
XCXL
XlXt &.~[XOUe;.
&~LXOUC;.
From what I have already said concerning Dial. 96: 3a, it is apparent
XP"YJcr"t'ot probably entered into the
with reference to A pol. 15: 13 (I) that XP'Y)G't'OL
text of A
pol. 15: 13 either direcHy
Apol.
direct1y or indirecHy
indirect1y from Lk. 6: 35, (2) that ~e
is not an element of Justin's source but rather one of the devices by
which he combined several citations, and (3) that the WC;
we; XlXt
XCXL (; 7t1X-rYjp
ncxTYjp UtLWV
U[LWV
is pro
bably the result of harmonization with Mt. 5:
48. Many of these
probably
5:48.
same features of Justin's texts are found in the following patristic
writings:
Clem. Alex., Strom. II, 19, 100 (Sthlin, GCS, II, p. 168)
y[ve:crOe:
oLx't'Lp[Love:e;, WC;
we; 0
(; 7t1X-rYjp
ncx't'~p UtLWV
U[LWV (; oUpcX.vwe;
YLvZcrOz EAe:~[LOVe:e;
EAZ~tL0VZC; XCXL
XlXt O~X"t'LPtL0VZC;,
oupOCVWC; oLx't'Lp[LwV
O~X"t'LPtLWV
, ,
,
zcr"t'LV.
e:cr't'LV.
Ps. Athanasius, Quaest. ad Antiochum 89 (Migne, PG, XXVIII, 653)

nve:croe: O~X"t'LPtLOVZC;
oLx't'Lp[Love:e; XlXt
XCXL &YIXOOt
&.YCXOOL WC;
we; (; IIIX-rYjp
ncxTYjp UtLWV
u[Lwv (; EV "t'o"i:c;
't'OLe; OUPIXVO"i:C;.
OUpCXVOLe;.
rEvzcrOz
Macarius of Egypt, Hom. 19, 2; de custodia cordis 13 (Migne, PG,

XXXIV, 644, 836)
nve:croe: &YIXOOt
&.YCXOOL XlXt
XCXL XP"YJcr"t'ot,
XP'Y)G't'OL, xcxOwe;
XCXL (; IIIX-rYjp
ncxTYjp UtLWV
U[LWV (; OUPOCVLOC;
OUpcX.VLOe; OlX"t'LPtLWV
oLx't'Lp[Lwv
rEvzcrOz
XIXOWC; XlXt
, ,
e:cr't'L.
Zcr"t'L.
,
Pseudoclementine Homilies III, 57 (Rehm, GCS, p. 77)

nve:croe: &YIXOot
&.YCXOOL XCXL
oLx't'Lp[Love:e; WC;
we; (; 7t1X-rYjp
ncxTYjp (; EV 't'OLe;
Be; &VIX"t'eA&'vcx't'eArEvzcrOz
XlXt O~X"t'LPtLOVZC;
"t'o"i:c; OUpCXVOLe;,
oUplXvO"i:C;, &c;
Ae:L
En' &YIXOO"i:C;
&.ycxOo Le; XlXt
XCXL 7tov"YJpo"i:c;
nov'Y)po Le; XlXt
XCXL qlepzL
rpepe:L 't'ov
ue:'t'ov E7tt
EnL ~LXIXLOLC;
~LXCX[OLe;
AZL 't'ov
"t'OV ~AWV E7t'
"t'OV uz"t'OV
XCXL &~~XOLC;.
&.~[XOLe;.
XlXt
Epiphanius, Against Heresies 66, 22,4

22, 4 (Holl, GCS, III, p. 50)
yLve:crOe:
&.YCXOOL WC;
we; (; 7t1X"t'~P
ncx't'~p UtLwv
u[Lwv (; oupocvwc;,
oUpcX.vwe;, on
IhL &vlX"t'eAAzL
&'vcx't'eAAe:L "t'OV
't'OV ~AWV IXU"t'O
who
YLvZcrOZ &YIXOOt
EnL ~LXIXLOUC;
aLXCX[OUe; XlXt
XCXL &.a[xoue;,
XCXL pexzL
pexe:L IXU"t'O
CXU't'o "t'ov
't'OV UZ"t'OV
ue:'t'OV E7tt
EnL 7tov"YJpOUC;
nov'Y)poue; xlXt
XCXL
E7tt
&~LXOUC;, XlXt
&.ycxOoue;.
&YIXOOUc;.
Epiphanius, Against Heresies 33, 10, 5 (Holl, GCS, I, p. 461)

OtLOWL yevzcrOz "t'<J> 7t1X"t'pt UtLWV "t'<J> EV "t'o"i:C; oUplXvo"i:C;, O"t'L &vlX"t'eAAzL IXU"t'O
12
I2
THE SAYINGS THAT OCCUR MORE THAN ONCE

ON CE
'tl'i
'
\
,
6'
\ 1t'OV'Y]poue;
, xext
\ PEXE~
I
"'"
I
"~,
't"OV
~ALOV E7tt
E7tt
xext
&aE1'OV
'Y]I\WV
E1t'~ &yex6oue;
aya
oue; xext
xa~ 7tOV'f)pOUe;
xa~ pexeL
E1t'~ aLxexEoue;
o~xawue;
xa~
ao~xoue;.
xouc;.
Hilarius, Tractatus in CXVIII Psalm, Lettera VIII, 18

I8 (Migne, PL,
IX, 559)
Estote boni sicut Pater vester qui est in coelis, qui solem suum
oriri facit super bonos et malos, et pluit super justos et injustos.
Manichaeans according to Augustine, Contra Adimantum VII, II
(Migne, PL, XLII, 137)
I37)
Estote benigni sicut
si cut Pater vester coelestis, qui solem suum onn
facit super bonos et malos.
Augustine, Contra Adimantum VII, 3 (Migne, PL, XLII, 138)
I38)
Estote benigni quemadmodum Pater vester coelestis, qui solem
suum oriri facit super bonos et malos.
yEvecr6e
YLVE0"6E EAe~[J.ovee;
EAE~fLOVEe; xext
xat oLx't"Ep[J.ovee;
otX1'LPfLOVEC; in Clem. Alex., yEvecr6e
YLVE0"6E oLx't"Ep[J.ovee;
otX1'LPfLOVEC; xext
xat
&yex6ot
&.ya6ot in Ps. Athan., yEvecr6e
YLVE0"6E &yex6ot
&.ya6ot xext
xat XP'f)cr't"ot
XP'Y]O"1'ot in Macarius, and yEvecr6e
YLVE0"6E
&yex6ot xext
&.ya6ot
XlXt oLx't"Ep[J.ovee;
otX1'LPfLOVEe; in Ps. Clem. reflect the form of Apol. 15:
I5: 13
I3 and
Dial. 96:3a
96: 3a by using two adjectives rather than the single adjective
of Lk. 6:36; however, all four fathers differ from Justin in their use of
these adjectives. Secondly, it should be noted that all of the fathers quoted
above have the 0 ouplivwc;
OUpOCVLOe; (0 EV 't"oie;
1'oZe; oupexvoie;
oupavoZe; or the equivalent) found in
Dial. 96:
3a and, therefore, probably an element of JJustin's
ustin's source.
96:3a
However,Apol.
I5:I3
96:33 have certain differences that must
However,
Apol. 15:
13 and Dial. 96:
be considered: (I) the absence of 0 OUpOCVLOe;
ouplivwe; in Apol.
A pol. 15:
I5: 13
I3 is apparently
an intentional omission by Justin; (2) the phrase XP'f)cr't"6e;
t"L xext
XP'Y]0"1'6e; Ecr'
EO"1'~
xat oLx't"Ep[J.wv
otX1'LPfL<UV
I5: 13
I3 is not found in Dial. 96: 3a but has an approximate parallel
of A pol. 15:
in Lk. 6:36, Clem. Alex., and Macarius with the repetition of XP'f)cr't"6e;
XP'Y]0"1'6c;
from the beginning of the saying in Justin's version. (3) But the most
striking feature about Apol. 15:
I5: 13
I3 is that it continues the saying of
Jesus with material parallel to Mt. 5 :45b, a combination already apparent
from our analysis of Dial. 96:3b. Apol. 15:13b
I5:I3b paralleis
parallels Mt. 5:45b
exactly with the words 1'OV
't"ov ~ALOV
E7tt, but thereafter the
~AWV exu't"ou
au1'ou &vex't"eAAeL
&.va1'eAAE~ E1t't,
two passages differ, the most significant differences being the absence
peXE~ in Apol. 15:
I5: 13b
I3b and the variation in the use of the
of the verb pexeL
I5::13b,Dial.
I3b, Dial. 96:3b,
96: 3b, and Mt. 55::45b.
45b.
nouns in Apol. 15
That this harmonization of Lk. 6:
36 and Mt. 5:
45b was not peculiar
6:36
5:45b
to Justin but was rather a written source in common circulation in the
early church appears evident not only because it is repeated in both
Apol. 15:13
I5:I3 and in Dial. 96:3 but more especially because Lk. 6:36 and
already
Mt. 5: 45b occur together in six of the patristic passages alread
y quoted
THE
THAN ONCE
TRE SAYINGS THAT
TRAT OCCUR MORE TRAN
13
above (see p. II).

rr). Although none of these passages agrees exactly with
IS:I3
the text of Apol.
A pol. 15:
13 or Dial. 96:3,
96: 3, they reflect certain features that
were probably peculiar to this harmony: (I) although Justin's source
y[vEG8E XP1Jcr't"ol.,
XP'Y)G"t"OL, another version was known that read
apparently read y(ve;cr6e;
y[vEG8E &YCl6ol.;
aY1X80L; (2) Justin's XIXL
O~X"t"[P[LOVEC; was probably an element of his
y(ve;cr6e;
X-Cll. otX-'t"!.pfLove;<;
written source, because it is supported by Ps. Clem.; (3) the phrase 0
oupcXvwc; of Dial. 96: 3, although not found in A pol. 15:
IS: 13, was probably
OUPcXVLO<;
part of Justin's source, because it is found in one form or another in all
of the patristic par
allels quoted above; (4) the presence of both &vCl't"fAAOVaVIX"t"EAAOVparallels
't"Cl
pexov't"Cl in Dial. 96:3b
96: 3b and in some form in Ps. eIern.,
"t"1X and PEXO'J"t"1X
Clem., Hilarius,
and Epiphanius 1 indicates that both words were probably in J ustin's
source and that in Apol. 15:
IS: 13 Justin chose to modify his source by
PEXE~; and (S)
omitting pexe;L;
(5) the consensus of the above passages is that this
aYlX8ouc; X-ClL
XIXL 1tov1Jpou<;
Ttov'Y)POUC; and aLX-Cl(OU<;
i)~XIX[OUC; X-ClL
XIXL
written harmony had the nouns &YCl6ou<;
ai)[xouc;, and J ustin's inconsistency in quoting &pfLCl't"u}AOU<;
OCP[LIX"t"<UAOUC; X-ClL
XIXL aLX-Cl(OU<;
i)~XIX[OUC; X-ClL
xlXl
&a(x-ou<;,
Ttov'Y)pouc; in A pol. 15:
IS: 13 and &XClp(cr't"ou<;
aXlXp[G"t"OUC; XIXL
i)~XIX[OUC; and ocr(ou<;
OG[OUC; XIXL
Ttov'Y)pouc;
1tOV1JPO<;
X-ClL aLX-Cl(OU<;
X-ClL1tOV1JPO<;
in Dial. 96:
96:3b
3b perhaps indicates that he both times modified a source
that contained the reading found in many of these other fathers.
Baldus,2 Credner,3 and Semisch 4 attribute these divergences in Apol.
IS: 13 from the canonical gospels to a failure of memory; and Lippelt ;;5
15:
recognizes the use of a harmony here. Massaux 6 sees a literary contact
with Matthew and Luke, maintaining that Justin combined this material
hirnself ; and Bousset 7 suggests the possibility of a precanonical source.
However, the overwhelming evidence of our present discussion points,
6: 36 and Mt. 5:45b
S: 4Sb (with
as Lippelt suggests, to a harmony of Lk. 6:36
6:3S and Mt. S:48),
elements from Lk. 6:35
5:48), a harmony in wide circulation
in the early church and used by several of the fathers. It is possible that
this harmony was known to Justin in two different forms, one of which
he used as his source for A pol. 15:
IS: 13 and the other as his source for Dial.
96:3;
96:
3; but it is more likely that this saying was known to Justin in a single
A pol. 15:13
IS: 13 and Dial. 96:
3, a
form which he altered slightly in both Apol.
96:3,
text which may have read:
1 So too Naasenes according to Hippolytus, Philos. V, 7, 26 (Wendland, GCS,
8c;; &vIXTene;~
&'vtX-rene:t TOV
-rov ~ALOV
~AtOv IX\hoG
tXo-rou btl
&.IlLKouc;; KtX~
peXe:t btl
OcrLOUC;; KtX~
III, p. 85) Sc;
bd lltKtXLouc;;
8~xIXlouc; KtX~
XIXt &8[xouc;
XIXt pexe;~
bd ocr[ouc;
XIXt
&lLtXp-rWAOUc;;.
a[.l.IXpTwAOUC;.
2
3
4
5
6
p. 39.
24I.
Beitrge, p. 24I.
pp. 274-276.
274-2 76 .
p. 29.
Injtuence
Influence de I'Evangile, p. 476; "Le Texte du Sermon," pp. 433 f.
p. 82.
14
THE SAYINGS THAT OCCUR MORE THAN ON

CE
ONCE
YLve:cr6e:
1)cr1"OL xocl
OLX1"Lp[LOVe:e;, W~
We; xal.
xocl 0 1taTIJp
7tOCTI)P U[LWV 0 OUpOCVWe;
'Y~vz0"6z XP'
XP'YJO"'t"O~
xal. OLX't"~P[LOVZ~,
OUPOCVLO~ XP'1)cr1"6e;
XP'YJ0"'t"6~
~cr1"~ xocl
XOCl1"OV
~AO~V au't"ou
OCU1"OU cXva't"eAAzL
&.VOC1"eAAe:~ hl.
~7tl &.yoc60ue;
EO"'t"L
xal. OLX1"LP[Lc.uV,
OLX't"~P[LCOV, xal.
't"ov ~A.OW
cX'Ya6ou~ XOCl7tOV'1)pOUe;
xal.1tOv'YJpOU~
,\ '
,\ oco~XOUe;.
,~,
,"~,
\ o~XOCWUe;
'<"
''<''
xaL
PZXZL
xaL
xoc~
pe:Xe:~ Z1tL
e:7t~ OLXaL01)~
xoc~ aOLX01)~.
2. ApOLOGY 15: 14
I4 AND ApOLOGY 15: 15
Apol.
A pol. 15: 14
[L~ [LzpL[Lv't"z
?I 1"L
't"~ cpoc"('YJ't"z
't"~ EvMO"'YJ0"6z.
[Le:P~[LVOC1"e: oe
cpocY'1)1"e: ~ 1"L
~vM()'1)cr6e:. oux U[Lzi:~
U[Le:~e; 't"wv
1"WV 1tZ't"7te:1"e:~VWV xal.
xocl1"WV
o~occpepe:1"e:; xocl
6e:0e; 't"pecpzL
1"pecpe:~ au't"oc.
OCU1"oc.
zwwv
't"wv 6'1)pLc.uV
6'YJP~cov ?ILacpepz't"z;
xal. 0 6zo~
A
pol. 15: 15 [L~ OUV
't"~ cpoc'Y'YJ't"e
Apol.
OOV [LZPL[LV~O"'YJ't"z
[Le:P~[Lv~()'1)1"E: 1"L
cpocY'1)1"e:
U[Lwv 0 OUPOCVLO~
g;xz't"z.
oupocvwe; ()'t"L
Ih~ 't"ou't"cov
1"O\)1"c.uv xpdav
Xpdocv gXe:1"e:.
~ 1"L
't"~ EvMO"'YJ0"6z
o1taTIJp
~vM()'1)cr6e: ot?lz
otoe: 'Yocp
yocp 0
7tOC1"~P
Although both quotations start with a similar sentence, the only

difference being that where 15: 14 has [LzpL[Lv't"z
ouv [LZPL[LV~
[Le:P~[LVOC1"e: ?I,
oe, 15: 15 has oov
[Le:P~[Lv~
O"'YJ't"z,
cr'1)1"e:, the second half of the passages indicates that Apol. 15: 14 and
A
pol. 15: 15 are almost certainly different sayings. Furthermore, we
Apol.
would not expect Justin to have two versions of the same saying in
consecutive sentences, and yet A
pol. 15: 14 and A
pol. 15: 15 follow
Apol.
Apol.
immediately one upon the other. I shall, therefore, examine separately
each of the two passages with its dosest gospel paralleis
paralleIs and then discuss
the relationship, if any, between the two verses in Apol. 15.
Apol. 15: 14
Mt. 6:25,
6:25, 26
26
Lk.
12: 22-24
22Et7te:v oe
7tpOe;
22E!1tzV
?I 1tpO~
26LlLOC
~oc 1"OU1"O
25
't"ou't"o
[L~ [LzpL[Lv't"z?I
[Le:p ~[LVOC1"e: oe
[L~
1"L
cpocY'1)1"e:
't"~ cpoc"('YJ't"Z
1"L EvMO"'YJ0"6z.
~vMcr'1)cr6e:.
~ 't"~
Aeyc.u U[Li:v
u[L~v
Ae'YCO
[L~ [Le:p
~[LVOC1"e:
[L~
[LzpL[Lv't"z
't"{j
u[Lwv
T'!i \jJux~
~1)x'ij U[LWv
1"L
cpocY'1)1"e:,
't"~ cpoc'Y'YJ't"Z,
, ),
((~'"YJ 1"L
7tL'1)1"e:),
't"L, 1tL'YJ't"Z
[L'1)oe
[L'YJ?I 1"<1>
't"eJ)
O"W[La't"L
crW[LOC1"~ U[Lwv
u[Lwv
1"L EvMO"'YJ0"6z.
~vMcr'1)cr6e:.
't"~
ouxl
\jJux~
ouXl. ~ ~1)X~
1tAef.6v
7tAe:T.6v EO"'t"LV
~cr1"LV
TYje;
't"lj~ 1"pocp"Yje;
't"pocplj~ xocl
xal.
1"0
crw[Loc
't"o O"w[La
1"OU
~vM[Loc1"oe;;
't"ou EvM[La't"o~;
26~[LAe\jJOC1"e: e:Le;
26E[LAe~a't"z
d~
1"OC
7te:1"e:LVOC
't"a 1tz't"zwa
\
1"OUe;
1)1"oce;
't"ou~ [Loc6'
[La6'YJ't"oc~
(OCU1"ou) .
(au't"ou).
?ILOC
't"ou't"o
o~oc 1"OU1"O
Aeyc.u
u[L~v
Ae'Yco u[Li:v
[L~ [LzpL[Lv't"z
[Le:P~[LVOC1"e:
't"'ij
1"~ ~1)x'ij
\jJux~
1"L
1)1"e:,
't"~ cpocY'
cpoc'Y'YJ't"z,
[L'YJ?I
[L'1)oe 't"eJ)
1"<1>
crw[LOC1"~ (U[Lwv)
O"W[La't"L
1"L EvMO"'YJ0"6e:.
~vMcr'1)cr6e:.
't"~
23~ 'Yocp
23.fJ
yocp ~1)X~
\jJux~
7tAe:T.6v EO"'t"W
~crnv
1tAef.6v
1""Yje; 1"pocp"Yje;
't"lj~
't"pocplj~ xocl
xal.
't"o O"w[La
1"0
crw[Loc
1"OU
~vM[Loc1"oe;.
't"ou EvM[La't"o~.
24xoc1"ocvo~crOC1"e:
24xa't"avo~O"a't"z
1"OUe; x6pocxoce;
't"ou~
x6paxa~
THE
TRE SAYINGS THAT
TRAT OCCUR MORE THAN
TRAN ONCE
15
-ro
't'013 OUpOCVO,
OUPOC\1013,
()-rL
0"7tE:Lpouaw
()'t'L ou (mdpouow
ouae:
6Epl~ou(JW
ouae 6e:PL~OUO"LV
oux
OUX U[Le:L~
-rWV 1te:-re:LVWV
't'W\I
7tE't'EL\lW\I
xoct -rWV
't'W\I 6'Y)plw\I
xocl
61JPLWV
aLocrpepe:-re:
aLOC(jlEpE't'E;;
xocl
xoct 0 6e:o~
6E~
-rperpe:L
't'PE(jlEL ocu-roc.
ocu't'tX.
()-rL oihe:
8't'L
oihE O"TCe:LPOUO"LV
(mElpoUcrL\I
O;)'t'E
6Epl~ou(Jw,
oi5-re: 6e:PL~OUO"LV,
o!~
O!~ oux
gO"-rLV
ouae
O"UVOCYOUO"LV
Ouae: O"U\ltXYOUO"L\I
O"'t'L\I -rOC[LLe:LOV
't'OC[LLe:LO\l
ouae: &.1t06~xlJ,
&7t06~x'Y),
d~
ouae
e:t~ &.1t06~xoc~,
&7t06~ xoc~,
xoct 0 6e:o~
6E~
xocl
7tOCTY)P U[LWV
xoct 0 7tOCTIJP
U[LW\I xocl
oUptX\lLO~
o OUPOCVLO~
-rperpe:L
't'PE(jlEL ocu-roc'
ocu't'tX'
oux U[Le:L~
U[LEf:~ [LOCAAOV
[LOCAAO\l
aLocrpepe:-re:
aLOC(jlEpE't'E
ocu-rWV;
OCU't'W\I;
-rperpe:L
ocu-roo~'
't'PE(jlEL ocu't'01k
1t60"<p
7tOO"<p [LOCAAOV
[LOCAAO\l U[Le:L~
aLocrpepe:-re:
aLOC(jlEpE't'E
-rWV 1te:-re:LVWV.
't'W\I
7tE't'EL\lW\I.
The first part of Apol. 15: 14 [L~ [Le:pL[LVOC-re:

-rL vMO""1)0"6e:
[LEPL[L\lOC't'E ae
ae: -rL
't'l rpocY"1)-re:
(jltXY'Y)'t'E ~ 't'l
\lMO"'Y)cr6E
has parallel material in both Mt. 6: 25 and in Lk. 12: 22, because Mt. 6: 25
and Lk. 12: 22 are almost identical, both following closely their common
source Q
Q in this section. It
I t is with the rest of the verse that I shall be
most concerned, and here the situation is complicated by the fact that
the order of the text of A
pol. 15: 14 is the exact opposite of the order
Apol.
in both the Matthaean and the Lukan paralleis. The words xocl
xoct 0 6e:o~
6E~
-rperpe:L
't'PE(jlEL ocu-roc
ocu't'tX are identical to Lk. 12: 24 except for the fact that Lk. 12: 24
ocu't'ou~ where ]ustin
Justin has ocu-roc;
ocu't'tX; however, -r~
't'eX 7te:-re:LVOC
7tE't'EL\ltX and '-r~
t'eX 6"1)PLOC
6'Y)ploc in
reads ocu-roo~
Apol. 15: 14 are both neuter gender and require the pronoun ocu-roc
ocu't'tX in
ocu't'ou~, which has for its antecedent the masculine form
place of Luke's ocu-roo~,
't'ou~ x6pocxoc~.1
xopocxoc~.l Mt. 6: 26, on the other hand, reads xocl
xoct 0 7toc-r~p
7toc't'~P u[Lwv
u[LW\I 0
-rou~
OUptX\lLO~ -rperpe:L
't'PE(jlEL ocu-roc
ocu't'tX with the parallel to the ocu-roc
ocu't'tX of Apol. 15: 14, but it is
OUPOCVLO~
much more likely that either ]Justin
ustin or his source has the reading ocu-roc
ocu't'tX
Apol.
not because of Matthew with whose text A
pol. 15: 14 is otherwise not
parallel in this section but rather because of the need for ]ustin's
Justin's pronoun
to agree with its antecedent. The phrase oux
-rWV 1te:-re:LVWV
OUX u[Le:L~
U[Le:L~ 't'W\I
7tE't'EL\lW\I xocl
xoct -rWV
't'W\I
6'Y)plw\I aLocrpepe:-re:
aLOC(jlEpE't'E is in the form of a question as is the parallel in Matthew;
6"1)PLWV
whereas Luke, on the other hand, is in the form of an exclamation.
Further, the words oux
OUX U[Le:L~
U[LEf:~ are also paralleled in Matthew and not in
Luke. Different from Matthew, however, Apol. 15: 14 has the noun 't'W\I
-rwv
1te:-re:LVWV
7tE't'EL\lW\I in the genitive in parallel with Luke and, therefore, had no use
ocu't'W\I here, a pronoun referring back to Mt. 6: 26a, which
for Matthew's ocu-rwv
is not quoted by ]ustin.
Justin.
1 Lk. 12: 24 D 69. 253. 346 reads IX\I'",&;
()(u'roc; however, this reading is probably an
1
assimilation to the Matthaean parallel and is certainly incorrect Greek. That Justin
knew such a text of Luke here is unlikely; it is more probable that the IXU-r&
()(u'roc in A pol.
15: 14 is the result of the neuter antecedents in Justin's
J ustin's text.
I6
TRE SAYINGS TRAT OCCUR MORE TRAN ON

CE
ONCE
Apol. I5: I4 also has XIXL "r:WV

TWV 6YJpLwv,
6'Y)plc.uv, which occurs in neither Matthew
nor Luke and which is certainly an addition of either Justin or his source,
which was apparently a harmony that condensed and paraphrased
Matthew and Luke. ll The following table summarizes my conclusions
regarding this verse:
[L~ fJ.EpLfJ.viin:
[LEPL[LV~"r:E ~~
~e "r:l
fJ.~
TL
cp!XcpYJTE ~ "r:l
TL EvMO''Y)0'6E.
svMaYJa6E.
CjlcXCjl'Y)"r:E
OUX
TWV m:TELVwv
oux UfJ.E"iC;
u[Ld~ "r:WV
7tE"r:ELVWV XIXL
"r:WV 6YJpLwv
6'Y)plc.uv ~LlXcpepETE;
~LIXCjlepE"r:E;
TWV
6EO~ TpecpEL
"r:peCjlEL IXUT!X.
IXU"r:cX.
XIXL (;0 6EOC;
could be related to either

Matthew or Luke
has the form of Matthew (question)
and is closer to Matthew
closer to Luke
This analysis would indicate that either Justin himself combined and
edited Mt. 6:25f.
6: 25f. and Lk. I2:22ff.
I2: 22ff. or that he used a harmony that had
already harmonized these texts. In either case, elements of both Matthew
and Luke appear in A
pol. I5: I4.
Apol.
I4- 22
Let us now turn our attention to A
pol. I5:
I5 and its gospel parallels
Apol.
I5:I5
paralleis::
Apol. I5: I5
Mt. 6:3I, 32
fJ.~
oi')v
[L~ o0v
[LEPL[LV~O"YJ"r:E
fJ.E
pLfJ.v~ <rYJTE
31fJ.~
oi')v
3l[L~ o0v
TL cp!X"'(YJTE
Lk. I2:30
[LEp
L[Lv~ O''Y)''r:E
fJ.EpLfJ.v~aYJTE
Ae"'(ovTEC;'
AYOV"r:E~
TL CP!X"'(WfJ.EV;
"l
CjlcXyc.u[LEV;
7tlc.u[LEV;
~. "r:l
TL 7tLWfJ.EV;
~ "r:l
TL
EvMO''Y)0'6E'
svMaYJa6E'
~. TL
"r:l
7tEpLIXAW[LE61X ;
7tEPLIXAWfJ.E61X
327tcXV"r:1X
y~p
327t!XVTIX "'(ap
"r:IXU"r:1X
"r:~ ~6vYJ
~6v'Y)
TIXUTIX Ta
Em~'Y)"r:oUO'LV
sm~YJTouaLV
ol~E
O!~E "'(ap
y~p
O!~EV "'(ap
y~p
ol~EV
7t1X"r:~P UfJ.WV
u[Lwv
o{; 7tIXT~P
o(; oUP!XVWC;
OUPcXVLO~
o{; 7t1X~P U[Lwv

ufJ.wv
o(; oUP!Xvwc;
OUPcXVLO~
xpdlXV
XpdlXv ~XETE.
~XE"r:E.
f)TL Xp-h~ETE
lhL
XpiJ~E"r:E
,I
" I
TOUTWV
1X7tIXVTWV.
"r:OU"r:C.UV
1X7tIXV"r:c.uV.
""
,I
OTL
TOUTWV
on
"ou"r:c.uv
TIXUTIX
"r:IXU"r:1X "'(ap
y~p 7t!XVTIX
7tcXV"r:1X
"r:~ ~6vYJ
~6v'Y) "r:ou
x60'[Lou
Ta
TOU x6afJ.ou
Em~'Y)"r:ouO'LV
sm~YJTouaLV
u[Lwv ~~
~e
ufJ.wv
7t1X"r:~P
o{; 7tIXT~P
ol~Ev
O!~EV
n XP~~ETE
XpiJ~E"r:E
f)TL
"r:01hc.uv
T01)-rWV'
1 Massaux ("Le Texte du Sermon," p. 435) suggests that the addition of '!:WV
TWV
01JP[wv
61JP[{i)v should be attributed to Justin's tendency to give a more general sense to
Matthew's sentences; but it is possible that Justin's source, if a text other than the
canonical gospels, itself had this tendency.
2 Massaux (Influence de l'Evangile,
I'Evangile, p. 471) argues that Justin follows Matthew
here to the preference of Luke, but this conclusion
conc1usion is impossible because of Justin's
use of the phrase xcd 0 6e:oc;
Oe:OI; Tpetpe:L
'!:pe:cpe:L Q:l~Tci,
IX'!'&', which does not appear in any manuscripts
of Matthew at this point.
TRE SAYINGS TRAT OCCUR MORE TRAN ONCE
17
In the first part of Apol.

A pol. 15: 15 Justin differs considerably from the
31. He has [J.~
[L~ o1)v
ouv [J.EPL[J.V~a1J't"E
[LEP~[LV~()YJ't"E in common with Mt. 6:31;
text of Mt. 6: 3I.
't"L <pcX.Y1J'
<pcXY1J't"E where Matthew has 't"~
1:L <pcX.YW[J.EV
<PcXYW[LEV and 't"~
't"L 7t~W[J.EV,
1tLW[LEV, and
but he has 't"~
..1:L~ EvMa1J0"6E
evMa"Yj0"6E where Matthew has 't"~
't"L 7tEPLCXA~[J.E6cx.
1tEp~cx.AW[LE6cx.. This first part of Apol.
Apol.
paralleis
15: 15 is parallel to A
pol. 15: 14 and to the Matthaean and Lukan paralleIs
to that passage except for the fact that A pol. 15: 15 has [J.EPL[J.V~a1J't"E
[LEP~[LV~a"Yj't"E in
agreement with its gospel parallel, Mt. 6:3I.
6:31. Mt. 6:32a is absent from
Apol. 15:
15, probably because it was not suitable for Justin's heathen
15:15,
audience.
15 reproduces almost exactly Mt. 6:
audience.11 But
Eut the text of Apol. 15:
15:15
32b, and there is no influence from Luke evident. From these observations
we can conclude that Justin used either Mt. 6:31, 32 with modifications
and assimilation to Apol. 15: 14 or a source that contained these same
elements. And further, we can be certain that Apol. 15: 14 and Apol.
15: 15 are not parallel versions of the same text but that both verses
probably appeared in J ustin's source as adaptations of Mt. 6: 25, 26 / / Lk.
12:22-24 (= Apol. 15:14) and Mt. 6:31, 32 (= Apol. 15:15).
3. ApOLOGY 16: 7 AND DIALOGUE 101: 2
Apol. 16:7
xcx.~
XCXL
1tpoO"7tpoO"-
EA66v-roc;
EA66V't"o~
Dial. 101:2
Mt. 19: 16f.
xcx.l. yap
xcxt
e1tl. y~r;
y~c; 't"o
E7tt
cx.U't"o ~7tPCX~E'
~1tpcx.~E
CXU'
16Kcx.1. t~ou
16Kcxt
~3o
dc; 1tp0o"d~
7tp0o"EA6wv
cx.U1:ej)
cxu't"<J)
cx.u'tt"<J)
"ej) 1:LVOC;
cxu'
't"LVO~
xcx.l.
xcxt
zL1t6v't"oc;
E~7t6v't"o~'
AEYOV'
t"OC;
Aeyov't"O~
cx.U'
"ej) ''t"L
VOC;
CXU't"<J)
t"LVOr;'
~MO"Xcx.AE
LMaxCXAE
~MO"Xcx.AE
LMaxCXAE
eXycx.6E,
&ycx6e,
eXycx.6E,
&ycx6e,
18Kcxt
18Kcx.1.
1tE~(j(XC;
7tE't"~O"CX~
e1t'Y)pw't"'Y)O"EV
E7t'YlP~'t"'YJO"ev
e1t'Y)pw't"cx.
E7t'YlP~'t"CX
, ,
cx.U1:0V
cxu't"6v'
cx.u't"ov
CXU'
t"OV
tX.pXWV
&pXwv
Aeywv'
AEYWV'
, ,
cxu't"ov
cx.u't"ov
Lk. 18: 18f.
't"~C;
't"L~
d1tEV'
d7tEV'
~~MO"Xcx.AE,
3LMO"xCXAE,
3LMaxCXAE
~~MO"Xcx.AE
3LMaxCXAE
~~MO"Xcx.AE
1:L
't"~ eXycx.60v
&ycx60v
1tO~~O"w
7tOL~O"W tvcx.
tvcx
&ycx6e,
eXycx.6E,
1:L
't"L 1tm~O"w
7tOL~O"W
tvcx ~w~v
tvcx.
,, ,I
cx.WIVWV
CXLWVLOV
&ycx6e,
eXycx.6E,
't"L 1tO~~O"cx.C;
7tOL~ O"cxr;
1:L
o"xw
eX1tEXpLVcx.'
t"O
&7tEXP~VCX't"O
AEYWV'
Aeywv'
Mk. 10:
IO: 17f.
17Kcxt
17Kcx.1. EXex7tOpEuO[J.evou
1tOPEUO[LEVOU
cxu't"o
cx.U1:0 dr;
zLC;
o~ov 1tpoO"030v
7tpoO"~pcx.[LWV d~
dc;
3pcx[J.wv
xcx.l. yovuxcxt
eX1tEXpLVcx.'
t"O.
&7tEXP~VCX't"O
~w~v
cx.twvWV;
CX~~VLOV ;
17
170 ~e:
3e
d7tEV
d1tEV
~W~V
~w~v
,,
CXLWVLOV
,
cx.~wvwv
XA'YlPOVO[J.~O"W ;
XA'Y)POVO[L~O"w
XA'YlPOVO[J.~O"w ; xA'YJPOVO[L~O"w
180 ~e:
3e
18
'I
'Y)O"Oc;
'I'YlO"or;
19d7tEV ~e:
3e
19d1tEV
, cxunp
So too Baldus, pp. 69 f. and Massaux, "Le Texte du Sermon," p. 435.
Supp\.
Suppl. to Novum Testamentum
Testamenturn XVII
r8
18

CE
ONCE
TL fLe
Aeye~c;
&.YIX66v;
&YIX66v;
OMdc;
Oadc;
&y<x6oc;
&.YIX6oC;
[L~ [L6vOC;
d fL~
fL6voc;
o 6e6c;,
o 7tO~~crlXC;
1tm~cr<xc;
,
'T<X
t"1X 7t<XVTIX.
7tIXV't"IX.
\\
elC;
eLC; ecrnv
eO"'t"Lv
&.YIX66C;,
&YIX66C;,
o 7t1X't"~p
fLoU
7tIXT~P [LOU
o EVE'J 't"o~C;
't'O~C;
IXU'
t"ej) .
IXTcj)
[Le
'T(
t"L fLe
epw't"efc;
epWT(fC;
7tep1. 't"o
1tepl
TO
&.YIX6o;
&YIX60;
... ,
e~c; ecrnv
eLC;
ecr-ew
o &.YIX66c;
&YIX66c;'
...
,-
[Le
'T(
t"L fLe
o '!'Y)croC;
'I1)croC;'
[Le
'T(
t"L fLe
Aeye~c;
AeyeLC;
Aeye~c;
AeyeLC;
&.YIX66v;
&YIX66v;
ouadc;
oadc;
&.YIX6oC;
&YIX6oC;
&.YIX66v;
&YIX66v;
ouadc;
oadc;
&.YIX6oC;
&YIX6oC;
eL fL~
[L~ elC;
eLC;
d
IXU't"cp
ee~7tev
mev IXUTCP'
[L~ eLC;
d fL~
elC;
o 6e6c;.
(0) 6e6c;.
OUpIXVO~C;.
OpIXVO~C;.
By comparing the introductions to this saying in A pol. r6: 7 and Dial.

IXU't"ej)
IOr: 22 with their gospel paralleis, we discover that (r) 7tpocreA66v't"oc;
1tpoO"eA66noc; IXTcj)
and e~7t6v't"oc;
A pol. r6: 7 reflect 1tpocreA6wv
7tpocreA6wv IXU'
t"ej) and d7tev
d1t6vTOC; in Apol.
IXTcj)
d1tev in Mt. r9: r6
and are quite different from the parallel seetions
sections in Mark and Luke and
(2) the introduction to Dial. 10r:
ror: 2 has no gospel parallel and is probably
Justin's own composition. The address to Jesus in both of Justin's texts,
~~MmtIXAe
&.YIX6e, has an exact parallel in Mk. ro:r7,
~LMQ"XIXAe &YIX6e,
rO:17, in Lk. r8:r8, and
in many manuscripts of Mt. 19:
r9: r6. 11
At this point bothApol.
both Apol. r6:
Dial. 10r:2
ror: 2 depart from the reading
r6:77 and
andDial.
of the synoptic gospels (r) by omitting the question addressed to Jesus
and (2) by continuing with the verb &1texp(vIXTO,
&'7texp(vlX't"O, a verb found in none of
the synoptic parallels ; but thereafter Apol. r6: 7 and Dial. ror: 22 differ
in their readings. A
pol. r6:
Apol.
r6:77 agrees almost exactly with Mk. ro: r8 and
Lk. r8: r9 except for the fact that Apol. r6: 7 has [L6voc;
fL6voc; where both Mark
eLc; 2 and A
Apol.
1tm~0"1XC; 'TOC
and Luke have dc;
pol. 16:
r6: 7 has the additional phrase 0 7tO~~crlXC;
t"oc
7t&V't"1X not found in any of the synoptic parallels. These two variations
mxnlX
find little support among the manuscript variants and patristic witnesses;
therefore, it is impossible to determine at this point whether this reading
1 The best manuscripts of Matthew do not have &.ya6e:;
&'YIX(}e; however, there is such
strang manuscript evidence for 8LMcrXIXAe:
strong
8~Mo"XIXAe: &.YIX6e:
&.Y1X6e in Mt. 19: 16 (CEFGHKMSUVr
l] aur. vg. Syr. omn . Cop. sabo (aliq.)
minusc. pIer. b c ff ff2 gl.2. hIrn
h I In q [r
[rl]
(ali q .) Arm.
weIl have existed in manuscripts of Matthew
Geo. 2) that this reading may very weH
extant at the time when Justin composed his writings.
I t is impossible to determine with any certainty whether !J.6voc;
[L6voc; was an element
22 It
of Justin's source or a change made by Justin hirnself; however, there is some
manuscript evidence that supports the reading !J.6voc;
[L6voC; (, 6e:6c; in Mk 10:
10: 18
18 (D item
solus unus deus d, unus solus deus ff, similiter Cop. sa bO', cf. unus ac solus deus b;
solus deus c vg. [gat.] Geo.). See also Dionysius the Areopagate 1,315 (Migne PG,
III, 636) ou8dc; &.YIX6oC;,
e:l [L~
&.YIX6oc;, d
!J.~ [L6voC;
!J.6voc; (, 0e:6c;.
E>e:6c;.
19
of Apol. 16:7 should be attributed to Justin hirnself or whether he found

it in his source. 11
Dial. 101:
101: 2,
2, on the other hand, shows evidence of harmonization at
this point. "d
Aye:~<; &.y<t.6ov
'Tl {.Le:
[Le: Aye:Le;
&Y1X66v of Dial. 101:
101: 2 is identical to the Markan
and Lukan paralleis ; however, e:te;
e:L<; ecrnv
eGnV &.y<t.6o<;
&YIX66e; of Dial. 101: 2 finds its only
parallel in Mt. 19:
17 (e:te;
(e:L<; eGnV
19:17
ecrnv 0 &.y<t.6o<;).
&YIX66e;). That this harmonization of
Mk. 10:18
10: 18 andjor Lk. 18:19
18: 19 with Mt. 19:17
19: 17 was not peculiar to Justin
but was widespread in the early church is supported by the following
patristic evidence, all of which has "rL
Aye:~<; &.y<t.6ov
'Tl {.Le:
[Le: Aye:Le;
&Y1X66v (Mark andJor
andjor Luke)
and e:te;
e:L<; ecrnv
eGnV &.y<t.6o<;
&YIX66e; (Matthew) or equivalent elements:
Epiphanius, Adversus Haereses 69,19 (Holl, III, GCS, p. 168)
Eh<t.
P'YYJGl.v
"Ape:LO<; 7tw<;
EhlX 7trfALV
7tOCAW 'qJ'
Jcrtv 0 {.L<t.v~wa'YJ<;
[LIXV~wa'YJe; "Ape:we;'
7tWe; d7te:v 0 XOPLO<;,
xupwe;, "rL
'Tl {.Le:
[Le:
&.YIX6ov;
e:L<; eG"r~v
&YIX66v; e:te;
ecr'T~v &.YIX6o<;
&YIX6oe; 0 6e:o<;.
6e:6e;.
Aqe:~<;
Aye:~e;
Irenaeus, Contra Haereses I, 20, 2 (Migne, PG, VII, 653)

TL {.Le:
OUPIXVO~<;.
Tl
[Le: Aye:~<;
Mye:Le; &.YIX6ov;
&YIX66v; e:L<;
e:te; eG"r~v
ecr'T~v &.YIX6o<;,
&YIX6oe;, 0 IIIXTIJp
TIIXTI)P ev "ro~<;
'TOLe; oUplXvoLe;.
Origen, Contra Haereses 5, 7 (Migne, PG, XVJ3, 3134)
"rL
Aye:~<; &.YIX6ov;
EL<; ecrnv
eG"r~v &.YIX6b<;,
'Tl {.Le:
[Le: Aye:Le;
&YIX66v; Ete;
&YIX6oe;, 0 IIIXTI)p
TIIXTIJP {.Lou
[LOU 0 ev '"ro~<;
TOLe; oUPlXvoi<;.
oUplXvoLe;.
Pseudoclementine
Pseudoc1ementine Homilies XVIII, 3 (Rehm, GCS, p. 242)
242)
M~ {.Le:
e:L<; eG"r~v,
OUPIXVO~<;.
[Le: Mye:
Aye: &.YIX6ov
&YIX66v' 0 yiXp
YcXP &.YIX6o<;
&YIX6oe; e:te;
ecr'T~v, 0 7t1X"r~P
7t1X'T~P 0 ev '"ro~<;
TOLe; oUplXvoLe;.
It should also be noted that in each of the above quotations as in the
text of Dial. 101: 22 there are endings added to the Matthaean phrase
e:l<; ecrnv
eG"rLV &YIX6oe;,
&.YIX6o<;, a phrase that seems to be incomplete in itself. Arius
e:te;
6e:6e; (perhaps from Mark or Luke), but
(according to Epiphanius) adds 0 6e:o<;
inc1uding Justin, add 0 7t1XTI)P
TOLe; OUPIXVO~<;
ouplXvoLe;
all the other fathers, including
7t1X"r~P 0 ev '"ro~<;
or some similar phrase. 22 This agreement indicates that Justin shared
andjor
with several other fathers a text that harmonized Mk. 10: 18 andJor
Lk. 18: 19 with Mt. 19: 17 and that contained the phrase 0 7t1XTI)P
7t1X'T~P {.LOU
[LOU 0
3
3
ev '"ro~<;
TOLe; ouplXvoLe;
or
its
equivalent.
OUPIXVO~<;
pol. 16:7
16: 7 and Dial. 101:
The results of this analysis of A
Apol.
101:22 can be seen
and compared in the following table:
1 Bousset (p. 105) regards the phrase 0 1tot1jmxe;
7t0\~O'Ix<; -riX;
TOC 1t,xv-ra
7tOCVTOI: as an anti-Gnostic
addition by Justin, but it is possible that this phrase was an element of J ustin's
source.
2 Ireaneus has 0 IIOI:TI]p
IIa"r7)p EV
-ro~e; opOI:vor<;;
oupavo~e;; Origen has 0 IIa-r1jp
-ro~e; oupavo~e;;
~V TOr<;
IIOI:T~P [LOU
[Lou 0 EV
~v TOr<;
oupOI:vor<;;
Homilies has 0 1ta-r~p
7tOl:T~P 0 EV -roie;
TOr<; oupavoie;;
OpOI:Vor<;; and Dial. 101: 2 has 0 1ta-r1jp
7tOl:T~P [LOU
[LOU 0 EV
~V -ro~e;
TOr<;
Romilies
oupavo~e;.
OPOI:vo1:<;.
paralleIs
3 Further evidence of harmonization of Mt. 19: 17 with its synoptic paralleis
Tl [Le:
Mye:~<;
is indicated by the large number of manuscripts of Mt. 19: 17 that read -rl
[Le Ayete;
&.ya66v; ouade;
e1 [L~ de;
&.YOl:06v;
oad<; &.ya6oe;
&.YOl:Oo<; e:t
d<; 0 6e6e;
Oe:6<; (CW~cJ)l;!
(CW.11:<1>" minusc. pIer. f q Syr.pesh.hl.
Cop.sa.).
TRE
THE SAYINGS TRAT
THAN ONCE
20
Introduction
Address to J esus
Question to J esus
Introductory verb
to J esus' reply
J esus' answer
Apol. 16:7
reflects Mt. 19: 16
Mk. or Lk. (or Mt.)
Dial. 101:2
free composition
Mk. or Lk. (or Mt.)
&m:xpLVCX1"O
&m:xpLVCX1"O
Mk. 10: 18 and/or

andjor
Lk. 18: 19 in harmony
with Mt. 19: 17 (a harmony known to
other fathers)
Mk. 10: 18 and/or

andjor
Lk. 18:19
18: 19
o 7t0
L~ crcxe;
nm~O"oc<;
ending known to
other fathers
'1"~
t"oc
7tCXV1"CX
nocv't"oc
In only one section do Apol. 16:7 and Dial. 101:2 contradict

contramct each
other in such a way as to indicate that Justin did not use a single source
for the two versions of this saying, and that is in the last section, Jesus'
J esus'
''1>' cxycx
, 6'oe; eL
" 0 7tOL"YJcrcxe;
h ere Apol.
6 : 7 (0
answer, w
Ap0 l . I16:
uoeLe;
[.LOVoe; 0 6
eoe;,
where
(Ouas:/.<;
eXyoc6o<;
d, [.L"YJ
[L~, [L6vo<;
6e:6<;,
nOL~O"oc<; 1"CX
't"oc
7t&.V1"cx.)
nocv't"oc.) paralleIs
paralleis Mk. 10: 18 and/or
andjor Lk. 18: 19 whereas Dial. 101: 2
' 6OV;
' 66oe;,
" 0 7tCX1""YJP
(T 'LL [Le:
[.Le "\~l\eyeLe;
[.Lou 0 ev
/\e:ye:L<; cxycx
ocyoc
ov; eLe;
e:L<; ecr1"LV
e:O"'t"LV cxycx
ocyoc
0<;,
nOCTYJp [LOU
e:v 1"OLe;
't"OL<; OUpCXVOLe;.
OUPOCVOL<;.
paralieis Mk. 10:18
andjor Lk. 18:19
19:17;
parallels
10: 18 and/or
18: 19 in harmony with Mt. 19:
17; and
this point of disagreement suggests that Justin probably quoted these
two versions of the saying from different sources (see below pp. 95-100
and II8-12I).
I
II
II
..
,.
.,
,
.
I.
II
.
" ,
--
,,
-)
)
-
63:5
4. ApOLOGY 16:10
16: 10 AND ApOLOGY 63:
5
16:10
Apol. 16:ro
Apol. 63:5
Mt.
()<; yocp
&XOOe:L
1)e;
y~p &xoueL
e[LOU
'0 e[.Lo
'0 aexo[.Levoe;
ae:X6[Le:VO<;
[.Lou
[LOU xcxt
XOCL
cxxouwv
OCXOUWV
u[.Liie;
u[Lii<; e[.Le
elLe
nme:r: & Aeyw

7tOLe'i:
""
OCXOUe:L
't"OU...cxxoueL
1"OU
&noO"'t"eLAocv't"6<;
&7tocr1"eLACXV1"Oe;
&noO"'t"eLAocv-r6<;
&7tocr1"eLACXV1"Oe;
[.Le.
[Le:.
[Le:.
[.Le.
10:16
10: 16
'0 &xoowv U[.LWV

U[LWV
, .... , ,
e:[LOU &xoueL,
OCXOue:L,
e[.Lo
&6e:'t"wv
0 &6e1"wv
XOCL
xcxt
XCXL
XOCL
e[.Le
elLe
ae:x6[Le:VO<;
aexo[.LeVOe;
aeXe:'t"OCL 1"OV
't"OV
aexe1"CXL
&noO"'t"eLAOCV't"OC
&7tOcr1"eLACXV1"&.
[.Le.
[Le:.
u[.Liie;
e[.Le &6e1"e!:'
U[Lii<; elLe:
&6e:'t"e:r:
"
OCXOUe:L
't"OU.,..
cxxoueL
1"OU
Lk.
aeXe:'t"OCL,
aexe1"CXL,
"
10:40
o ae
e[.Le
elLe
&6e1"wv
&6e:'t"wv
&6e:'t"e:f: 1"OV
't"OV
&6e1"ei:
&7tOcr1"eLACXV1"&.
eXnOO"'t"eLAOCV't"OC
[.Le.
From the above chart it does not appear that either of Justin's passages
is very closely related to either Mt. 10: 40 or to Lk. 10: 16, but the textual
21
additions to Lk. 10: 16 are especially significant for a study of this

passage:
dds xext
\" EfLoU- ,IXXOUWV
'.1.
W
XIX~ 0 E:fLOU
fLE:
Waa aadds
&.xouc.uv IXXOUE:~
&XOUE~ 'rou
TOU nE:fL't'lXv'rOC;
7tfL~exvT6~
fLE
Dabil add 0 ~E:
ae (i om.) efLO
EfLOU &'xouwv
&xouc.uv &.XOUE:~
&XOUE~ 'rO
TOU &.noO''rELAIXV'r6c;
&nOcrTe:tAexvT6~ fLE:
fLE
Emg 13. 124.346.
XIXL 0 &.xouwv
124- 346. Syr. Cu. p. hr. Arm. Aeth. add xext
&xouc.uv efLo
EfLo
,IXXOUWV
, ))"IXXOUE:~
"
. . ,IXnoO''rE:~I\IXV'rOC;
,
'
j , ' fLE
' -.,
''''l.'
(E E:fLOU
EfLOU
exxouc.uv
exXOUE~ 'rou
TOUex7tOcrTE~l\exVTO~ fLE:
I
"
From this textual evidence it is apparent that many manuscripts and

versions of Lk. 10: 16 added a fourth line to this verse, 1 and the testimony
of many of the fathers also attests to this later addition to the text of
Luke:
Apostolic Constitutions 8, 46, 1 (Migne, PG, I, II49)

'0 UfLWV rap, q:>'fJO'LV
~1lcrtv 0 Kupwc;,
KUPLO~, &'xouwv,
&xouc.uv, efLO
EfLOU &.XOUE:~
&.XOUE~ XlXl.
xext 0 efLo
EfLoU &.xouwv,
&xouc.uv,
&.XOUE:~
fLE:' XIXL
&.6E:'rE:~ 0 ae
~E: efLE:
&.XOUE~ 'rou
TOU &.noO''rELAIXV'r6c;
&.7tocrTe:tAexVT6~ fLE'
xext 0 UfL~C;
UfLii~ &'6E:'rwv,
&6ETWV, efLE:
EfLe &.6ETEL
EfLe
&'6E:'rwv,
fLE:.
&6ETWV, &.6E:'rE:~
&6ETEL 'rov
TOV &'noO''rELAIXV'reX
&7tOcrTe:tAexVTOC fLE.
Pseudo-Ignatius, To the Ephesians 5 (Migne, PG, V, 737)

'0 UfLWV
( . . IXXOUWV,
""
,,~"
,l,
"
, . . . IXXOUE:~'
"
\ 0t
(,,E:fLOU
"
UfLc.uv
exxouc.uv,
EfLOU
exXOUE~' XIX~
xex~
EfLOU. . . IXXOUWV,
exxouc.uv,
exXOUE~ 'rou
TOU..... . nE:fL't'lXv'rOC;
7tEfL\yexVTO~
E:fLOU
IXXOUE:~
fLE: IIIX'rp6c;'
&.6E:'rE:~ 'rOV
fLE
nexTp6~' 0 ufL~C;
ufLii~ &'6E:'rwv,
&6ETWV, efLE:
EfLe &.6E:'rd
&6ETEL' 0 ~E:
ae efLE:
EfLe &'6E:'rwv,
&6ETWV, &6ETEL
TOV nefL7tfL<oJ
"
,~"
~"
~IXV'reX
~exVToc fLE:.
fLE.
Cyprian, Epistulae 59, 4 (HarteI, p. 671)

qui audit vos me audit et eum qui me misit, et qui rejicit vos me
rejicit et eum qui me misit.
Cyprian, Epistulae 66, 4 (HarteI, pp. 729f.)
qui audit vos, me audit: et qui me audit, audit eum qui
qm me misit.
et qui rejicit vos, me rejicit et eum qui me misit.
p. 464 (quoted from Resch, Agrapha, P.49)
p. 49)
Evangeliarum Hieros. P.464
et ille qui audit me, audit illum, qui me misit.
From this investigation it appears probable that Apol. 63:5
63: 5 shared
with many other fathers and many manuscripts of Lk. 10: 16 a text
that added a fourth line to Lk. 10: 16; but because Justin is the earliest
of these witnesses, it is impossible to conclude whether this variant
existed before Justin or whether he himself is its author. A pol. 16: 10
IO
1 So too Joachim Jeremias, Unknown Sayings oj Jesus, trans. by Reginald
Ha pedantic expression
Fuller (London, 1957), pp. 5 f., who regards the addition as "a
of the parallelismus membrorum." Jeremias argues convincingly that this line is an
addition to the text of Lk. 10: 16, because it spoils the structure of step parallelism
otherwise preserved in the original Lukan form. This position overthrows both
Resch's argument that this line is original in JJesus'
esus' saying and through a shortening
of the text by Luke fell from the gospel text (Agrapha, p. 49) and Bousset's argument that Justin is quoting from a pre-synoptic source (p. 87).
22
TRE
CE
THE SAYINGS TRAT
THAN ON
ONCE
reproduces this same variant reading with the addition of xod 1tOLe:'i:
1t'O~E:~ &
AeYw, an addition perhaps influenced by Mt. 7:24 andjor
Aeyw,
and/or Lk. 6:46f.1
5.
Apol. 16:
r6: II
rr
r6:rr
16:
II
ApOLOGY
AND DIALOGUE
76:5
76 : 5
6 :5
Dial7
Dial76
Mt. 7:22, 23
Lk. 13:
r3: 26, 27
1tOAAOt
1t'OAAO~ ;;)e
ae
IIoAAot
IIoAAo~
221tOAAOt
227tOAAO~
26T6TE:
261"6TZ
~pOUGL
EPOUO'[ [LOL
fLo~'
~pOUGL
EPOUO'[ [LOL
fLO~
~pOUGLV
EPOUO'[V [LOL
fLm
&p~zG6z
AeyzLV
&p~E:0'6E: Aeym'
Tri ~[Lepq.
Tn
~fLepCf
Exdv'{)'
hdV7J
EV hdv7J
Exdv'{)
~v
T?j ~
[Lepq.
Tn
~fLepCf'
KUpLZ XUPLZ,
, 1"'np
- GO'C<p-[>
oU

OU, TC[>
OUT
o

Eq>ayofLEV ~vwm6v
EV6l7t~6v
~<paY0[Lzv
GOU
O'ou XCLL
xoc~
\
~1tLO
[LZV XCLt
E7t[OfLE:V
XOC~
~1tLO[LZV XCLt
~1tLO [Lzv, XCLt
1tpOZ<p"tJ1t'PE:(ji't)1"ZUGCL[LZV
TE:uO'ocfLE:V
E7tPO(ji't)~1tPO<P"tJ1"ZUGCL[LZV,
TE:uO'ocfLE:V,
ZV
XCLt
XOC~
\
XOC~ T G
XCLL
1"CL~e;
- -
OV6[LCLTL
ov6fLOCT~
;;)CLL[L6vLCL
aOC~fL6v~oc
~~zaAO[LZv
E~E:OCAOfLE:V ;
;;)CLL[L6vLCL
aOC~fL6v~oc
1tACLTdCLLe;
7tAOCTdoc~<;
E~E:OCAOfLE:V,
~~zaAO[LZv,
~[Lwv
~fL&v
\
XOC~ T G
XCLL
~;;)L;;)CL~CLe;
Ea[aOC~OC<;
- -
OV6[LCLTL
ov6fLOCT~
;;)uva[LZLe;
aUVOCfLE:~<; 1tOAAa.e;
1t'OAAcX<;
;;)uva[LZLe;
aUVOCfLE:~<;
~1tOL~GCL[LZV
E7tO
~~ O'OCfLE:V ;
\
,
xoc~ 1"OTZ
TOTE:
XCLL
~pw who~e;
Ep&
OCUTO~<;'
\
~1tOL~GCL[LZV
E1t'm~O'OCfLE:V ;
XCLL
XOC~
23
23XOC~
T6TE:
xCL t 1"6TZ
27
27XOC~
XCLL
Ep&
OCUTO ~<;
~pw CLU1"O~e;
O[LOAOY~GW
OfLOAOY~O'W
~pz~
EPE:~ Aeywv
OCUTO~<;
CLUTO~e;
u[L~v
ufL~v'
IS1"L
I5T~ ou;;)e1to1"z
OUae7tOTE:
oux O!;;)CL
oraoc
1t66zv
~GTe
7t66E:v EO'Te'
&7t60'T't)TE:
a1t6G1""tJ1"z
a1t'
~[Lou
&7t' EfLoU
1tav1"Ze;
1t'OCVTE:<; ~pya1"CLL
EPYOCTOC~
~yvwv u[LiXe;
UfLa<;
A7toxwpdTE:
, A1tOXWPZ~TZ
AvocxwpdTE:
, AVCLXWpe:'i:TZ
a1toxwpe:'i:1"Z
&7tOXWPE:~TE:
a1t'
&7t' ~[LOU,
EfLOU,
&7!'
~[Lou.
&7t' EfLou.
a1t'
&7t' ~[Lou
EfLOU
~pyaTCLL
EPYOCTOC~
OL ~pYCL~6[LzVOL
ot
EPyoc~6fLE:VO~
T~V avo[LLCLv.
&vOfL[OCv.
T~<; avo[LLCLe;
&VOfL[OC<;
1"';je;
&a~x[oc<;.
a;;)LXLCLe;.
1 Mt. 7: 24 rrii~
[Lou 't"ou~
xat 1tOLeL
rriX~ ouv
o;)v cr'n~
1S00'n~ &xoueL
&:xoue:~ [J.ou
't'ou~ )..6you~
A6you~ 't"ou't"ou~
't'ou't'ou~ xoct
n:o~d au't"ou~,
ocu't'ou~, o[LoLcu61)<'>[J.o~<ue~
cre't"aL
tppovl[L<p, cr't"L~
't"~v o[xlav
cre:'t'oc~ &V3pL
&:v3pt 'Ppovl[J.<p,
1S0''t'L~ wxoM[L1)cre:v
wx036[J.'lJcre:v au't"o\)
ocu't'o TIJV
otxlocv E1tL
&n:L ~v
't'~v mhpav.
mhpocv,
Lk. 6: 46 f. Tl 3i [J.e:
[Le: XOCAe:'he:'
XaAeL't"e: XUPLe:
1tOLe:'L't"e: &
&. )..iycu;
xup~e: XUPLe:,
xup~e:, xaL
XOCL ou 1tmd't'e:
:t.ey<u; rrii~
rriX~ 0
<'> EPX6[Le:vo~
&pX6[J.e:vo~
1tp6~ [Le:
[LOU 't"wv
[J.e: xaL
XOCL &xoucuv
&:xou<uv [J.OU
't'{;W )..6ycu\l
A6y<uv xcd
XOCL 1tOLW\I
1tO~WV au't"ou~,
ocu't'ou~, l)1to3d~cu
u1t03d~<u [L1:\I
u[J.iv 't"[\lL
't'lv~ Ecr't"t\l
&cr't'LV [LOLO~.
IS[J.OLO~.
ae
I shall demonstrate later (see p. 99) that there is underlying Apol. 16: 10 a written
text that combined, among other elements, this fourth line of Lk. 10: 16 with the
TRE
THE SAYINGS TRAT
THAN ONCE
23
I6:rr
A comparison of Apol.
A pol. 16:
rr and Dial. 76:5
76: 5 indicates that wherever
the two passages are parallel they agree with each other, often against
their synoptic paralleis, except that (I)
pol. 16:rr
I6: rr but
(1) ae
ae: appears in AApol.
76: 5, 1 (2) ,6,e:
rr but not in Dial. 76:5,
not in Dial. 76:5,1
"t'6"t'E: appears in Apol. 16:
I6:rr
&noxeupe:~,e: where Dial. 76:5 has &.v~Xc.uPE:~"t'E:;
&VIXXeupe:~,e:;
and (3) Apol. 16:rr
r6:rr has &.7toXc.upd"t'E:
however, all of these differences are minor and can probably be regarded
as stylistic changes. This observation permits us to condude that Justin
used as his source for Apol. 16:
r6:rr
rr and Dial. 76:5
76: 5 a single written text
that can be recovered by conflating the two texts from Justin, and at the
same time such a hypothesis naturally implies that Justin drew from
this source only certain sections for both A
pol. 16:rr
r6: rr and Dial. 76:5.2
76: 5. 2
Apol.
But now let us compare this material from A pol. 16:
I6: rr and Dial. 76 : 5
7: 22f. and Lk. 13:26f.
I3: 26f. From an
with its dosest gospel paralieis,
parallels, Mt. 7:22f.
examination of the above table it is observed that the texts of Mt. 7: 22f.
and Lk. 13:26f.
I3: 26f. are hardly parallel, especially Mt. 7:22
7: 22 and Lk. 13:26;
I3: 26;
however, Justin's source reveals certain features of harmonization of
these texts of Matthew and Luke: (I)
Epoer[ !J.OL
"t'1j ~!J.Epq;
(1) 7tOAAOt
nOAAOL epocr[
[Lm ,ri
~[Lepq; EXE:[VYl'
exdvYJ'
KUPLE:
<!> er<!>
Kup~e: XUpLE:,
xup~e:, 0,)
OU "t''cJ)
crcJ) ov6!J.~n
OV6[L1X'~ of Justin's
J ustin's source is parallel to Mt. 7:22;
7: 22;
ecp&.YO[Le:v x~t
XIXL en[o[Le:v
Justin'ss source is parallel to Lk. 13:
26;;
(2) Eq><XYO!J.E:V
E7t[0!J.E:V from Justin'
I3: 26
alX~[L6v~1X E~E:<XA0!J.E:V;
e~e:&.Ao[Le:V; aUV<X!J.E:LC;;
a\)v&.[Le:~c;; E7tOL~er~!J.E:V;
eno~~crlX[Le:v; from
(3) npoe:cp'lj,e:ucrlX[Le:V
7tP0E:q>"fJ"t'E:uer~!J.E:v33 XIXL
x~t a~L!J.6vL~
Justin's source is parallel to Mt. 7:22; (4) Justin's XIXL
x~t has a parallel in
both Mt. 7: 23 and Lk. 13:
27,
but
,6,e:
of
Apol.
16:
I3:
"t'6"t'E:
A pol. I6: rr finds a parallel
in only Mt. 7:23;
I3:27
7: 23; (5) EPW
epw in Justin finds its dosest parallel in Lk. 13:
27
(EPE:~),
(epe:~), but ~')"t'0~C;;
IXU'O~c;; in Justin is found in only Mt. 7:23; (6) &.n-oXc.upE:~'t'E:4
&noXeupd,e:4
text of Lk. 6: 46; therefore, I shall suspend final judgment about this passage
untillater in this study when I shall discuss
discussApol.
Apol. 16: 10 in its full context. See also
Kster, Synoptische berlieferung, pp. 87 ff.
ae: in Apol.
1 It will be shown below in the section on Apol. 16:9-13 that this 8e
16: 11 was not in Justin's source but that it was rather one of the devices by which
Justin combined several citations (see below, p. 98-100).
2 I t is possible that Justin chose to omit certain material of his source from both
A pol. 16: I11I and Dial. 76: 5, and such sections naturally cannot be reconstructed
merely by conflating A
pol. 16: I11I and Dial. 76: 5; however, such a consideration is
Apol.
beyond the immediate concern of this study.
btpoql1J'reoQ'Q([Lev in Mt. 7: 22 and 7t'poeql1J'reoQ'Q([Lev
33 The difference between btpo~1)'re:ucrC'l..l.e:v
7tpoe:~1)'re:ucrCt.[Le:v in
Dial. 76: 5 is of only linguistic interest and reveals nothing about the reading of
J ustin's source. In Mt. 7: 22
22 the prefix 7t'pO
7tpO is considered part of the verb; therefore,
the augment e
t1: is placed before 7tpO.
7t'po. In Dial. 76:5,
76: 5, however, Justin does not regard
the prefix as apart of the verb; therefore, the augment is placed between the
prefix and the rest of the verb. See also F. Blass and A. Debrunner, A Creek
Greek Crammar
Grammar
of the New Testament and Other Early Christian Literature, translated and revised
by Robert Funk (Chicago, 1961), 69 (4).
&7t'o
pehe is probably the reading of Justin's source in agreement with Mt.
44 &
Xw pe:r're:
7tOx
7: 23; however, it is not significant which verb is original, because the difference
between the two verbs in Justin is probably the result of stylistic alteration.
24
THE
CE
TRE SAYINGS THAT
TRAN ON
ONCE
in A pol. 16: IIII is parallel to Mt. 7: 22, but (ht'

&.7t' e[Lou
etLou in J ustin's texts finds
a parallel in both Matthew and Luke; (7) epY&1:OCL
epycX"~~ of Apol.
A pol. 16:II
16: I I is
1:~<; &vo[L[occ;
is
dosest
to
Mt.
7:23
(TIjv
&VO[L[ocv).
parallel to Lk. 13:27, but T1j<;
&V0tLL~<;
&VOtLL~V).
These consistent features of harmonization found in A pol. 16: IIII and
Dial. 76:5 leave little doubt that Justin used as his source for these
passages a written harmony of Mt. 7:22f. and Lk. 13:26f., and this
harmonization of Matthew and Luke is further evident in several of the
early fathers quoted in the texts below, where I have indicated material
parallel to Matthew by single underlining and material parallel to Luke
by double underlining:
II, 49 (Koetschau, I, CCS, p. 171)

Origen, Contra Celsum 11,
7tOAAOt
7tOAAol. epouG[
epOUGL [LOL
tLm ev exdv?J
exdvYJ
-r?i
T'ii
~[LEpq:
~tLepq. XUPLE,
xup~e:, XUpLE,
xup~e:,
ou 1:<1>
" ov6[Loc1:[
OV6tL~"L GOU
e(ji&yofLEV
eqJcXY0tLe:v xoct
x~l. 1:<1>
" ov6fLOC1:[
OV6tL~"L GOU e7t[O[LEv
hLOtLe:v XIXt
x~l. 1:<1>
" ov6[L1X1:[
OV6tL~"L GOU aocL[L6vLOC
~~~tL6v~~
e~E&AofLEV
e~e:cXAotLe:V xoct
x~l. aUV&[LELC;
~UVcXtLe:~<; 7tOAAOCC;
7tOAA~<; e7tOL~Goc[LEV;
e7tm~G~tLe:v; xoct
x~l.
epw OCU1:oi:c;
~U"O~<; &7t0XWPEi:1:E
&7tOxwpe:~"e:
&7t' efLou,
"t"L eG1:~
etLou, (S'on
eG" epY&1:OCL
epycX"~~ &aLX[OCC;.
&~~XL~<;.
Origen, In Evangelium joannis XXXII, IIII (Preuschen, IV, CCS,
P443)
KUPLE,
Kup~e:, XUPLE,
xup~e:, oux ev 1:<1>
" ov6[Loc1:[
OV6tL~"L GOU e(ji&YO[LEV,
eqJcXyotLe:v, xoct
x~l. ev 1:<1>
" ov6[Loc1:[
OV6tL~"L GOU
e7t[o[LEv,
e7tL0tLe:v, xoct
x~l. ev 1:<1>
" ov6[Loc1:[
OV6tL~"L GOU aocLfL6vLOC
~~~tL6v~~
XOCfLEV;
x~tLe:v;
(ji~GEL
qJ~Ge:~
e~E&Ao[LEV,
e~e:cXAotLe:V, XOC;,
x~l. aUV&[LELC;
~uvcXtLe:~<; 7tE7tOL~
7te:7t0~~
youv OCU1:oi:c;
OUaE7t01:E
~u"o~<; (;
0 'I'fJGouc;
'I1)Gou<;' 'A7tOXWPEi:1:E
'A7toxwpe:~"e: &7t' e[Lou.
etLou. ouM7to"e:
!f.yvwv
"t"L epY&1:OCL
~yvwv ufLiXc;,
utLii<;, (S'o,,~
epycX"~~ eG1:~
eG" &aLX[OCC;.
&~~XL~<;.
Origen, In Evangelium joannis XXXII, 8 (Preuschen, IV, CCS,
p. 447)
(ji'fJG[
(; GwTIjp epdv
epEi:v 1:oi:c;
uT<1> ov6[L1X1:[
qJ1)GL 7tOU 0
"O~<; AE~OUcrL
Ae~oum' "T
OV6tL~"L GOU e(ji&YO[LEV,
eqJcXyotLe:v, xocl.
x~l.
e7t[ofLEv,
e7tLotLe:v, xIXt
x~l. aocLfL6vLOC
~~~tL6v~~
e~E&AO[LEV
e~e:cXAOtLe:V ."
1:6
aE7t01:E !f.yvwv
,,6' uOU
"Ou~e7to"e:
~yvwv ufLiXc;
utLii<; ." xocl.
x~l. 1:6
,,6'
u[LiXC;, 7t66e:v
7t66EV eG1:E
o!~~ UtLii<;,
eG"e ."
"Oux o!aoc
Pamphilius, Apologia pro Origene V (Migne, PC, XVII, 572f.)
110AAOt
~fLEpq:. KUPLE,
IIoAAol. epouG[
epOUGL fLOL
tL0~ ev exdv?J
exdvYJ 1:?j
"TI ~tLepq..
Kup~e:, KUPLE,
Kup~e:, ou 1:<1>
" Ov6fLOC1:[
OV6tL~"L GOU
e(ji&YOfLEV,
eqJcXyotLe:v, xoct
x~l. 1:<1>
" ov6fLOC1:[
OV6tL~"L GOU e7t[O[LEv,
e7tL0tLe:v, xoc;,
x~l. 1:<1>
" ov6[LOC1:[
OV6tL~"L GOU aocLfL6vLOC
~~~tL6v~~
e~E&AO[LEV;
e~e:cXAOtLe:V; xoct
x~l.
epw OCU1:oi:C;
e[LOu, ._-_.
OL epyoc~6fLEVOL
~u"o~<;' 'A7t0XWPEi:1:E
'A7toxwpe:~"e: &7t' etLou,
ol
epy~~6tLe:vo~ 1:~V
,,~v
&VO[L[OCV,
&VOtLL~V, OUaE7t01:E
ou~e7to"e: !f.yvwv
gyvwv u[LiXC;.
utLii<;.
THE
THE SAYINGS
SAYINGS THAT
THAT OCCUR
OCCUR MORE
MORE THAN
THAN ONCE
ONCE
25
2Clement 4:5 (Lake, I, p. I34)

zClement
xocl.
XlX.t epw u[L~v'
U[L!:\I 'Y1ttXyoc'!e:
'Y7tIZYIX.Te: eh'
&7t' e[L0,
e[Lo, oux
oux oraoc
otalX. u[Lii~, 1t66e:v
7t66e:\I e(5'!E,
eaTe, epytX'!ocL
epylZTIX.L
&\lO[LLIX.~.
&VO[LLOC~.
A comparison of this harmonization of Matthew and Luke in the

Apol.
I6:rr
76:5
patristic quotations with the analysis of A
pol. I6:
II and Dial. 76
:5
leaves little
litde doubt that Justin used a harmony of Mt. 7:zzf.
7: 22f. and Lk.
I3:: z6f.
26f. and that this harmony was known to other fathers in substantially
I3
the same form as that used by Justin. 11 Further, the witness of z2 Clement
here proves the existence of this harmonization of Matthew and Luke
previous to Justin. 22
ApOLOGY 63: 3, ApOLOGY
ApOLOGY 63: I3, AND
AND DIALOGUE
DIALOGUE IOO: I
6. ApOLOGY
Apol. 63: 3
Apol.63:3
Apol. 63: I3 Dial. IOO:I

IOO: I
Apol.63:I3
ouade;
ouae:l.~
IO: 22
Lk. IO:ZZ
II
tXnoc [LOL
IM\lTIX.
IItXv'!oc
IZ\lTIX. [L0L
[LOL
7tlX.plX.aeaOTIX.L
1tOCpOCaEaO'!OCL
"
U1tO
'!ou
U7tO
TOU
1tocpe:a66'Yj
7tlX.pe:M6Y)
"
U1tO
'!ou
U7tO
TOU
1ttXv'!OC
7t1Z\lTIX. [LOL
1tocpe:a66'Yj
7tlX.pe:M6Y)
"
U1tO
'!ou
U7tO
TOU
7tIX.Tp6e;,
1toc'!p6~,
7tIX.Tp6e; [L0U,
[Lou,
1toc'!p6~
1toc'!p6~
7tIX.Tp6e; [L0U,
[LOU,
xoct ouae:l.~
ouad~
xocl.
xocl.
XlX.t ouae:l.~
ouade;
xocl.
XlX.t ouae:l.~
ouad~
YLVwaxe:L
YL\lwaxe:L
ouade;
ouae:l.~
rr: 27
Mt. II:z7
~yV(])
~Y\ICj)
~yV(])
~Y\I(j)
ywwaxe:L
YLvwaxe:L
TO\l 1toc'!POC
7tIX.TEplX.
'!ov
TO\l 1tOC'!EPOC
7tIX.TeplX.
'!ov
TO\l 1tOC'!EPOC
7tIX.TeplX.
'!ov
emywwaxe:L
emYLvwaxe:L
, ULOV
"
'!OV
TO\l
UW\I
e:t
d
de:t
de:t
de:t [L~ 0(;
e:L
d [L~ 0(;
1tocTI)p,
7tIX.T~P,
ouae
oua:
1toc'!~p,
7tIX.T~P,
xcx[ "t'~C;
EO''t'~V
XOCL
n~ eanv
[L~ 0
(;
[L~ 0
(;
uL6e;,
uL6~,
uL6e;,
ULO~,
"
ouae
~Ua:
ouae
~Ua:
[L~ 0
(;
uL6~,
ouae
oua:
'!L~
TLe; ea'!LV
eaTL\I
o(; ULO~
, UW\I
"
TO\l
'!OV
ULOV
, ULOV
"
TO\l
UW\I
'!OV
e:t
d [L~ (;0
7t1X.T"1Jp XlX.t
1tOC~P
xocl.
[L~ (;
0
de:t [L~ (;0
7tIX.T~P xocl.
XlX.t
1tOC~P
1toc'!~p XIX.L
xocl.
7tIX.T~P
ULO~ XlX.t
xocl.
ore;
ot~ &.\1
&v
ore;
&.\1
ot~ &v
ore;
&.\1
ot~ &v
ocp e:1X.\I
cXV
[L~ (;
0
ULO~ XlX.t
xocl.
ULOe;
7'
,\
cp
e:1X.\I
<p e:ocv
&7tOXIX.AU~Yl
&1tOXOCAU~Yl
(; ULO~
(;0 ULOe;
ULO~
OUAY)TIX.L
OOA'Yj'!OCL
(; ULOe;
ULO~
OOA'Yj'!OCL
OUAY)TIX.L
(; ULOe;
ULO~
(; ULk
uLk
&7tOXIX.AU~Yl.
&1tOXOCAO~Yl.
&7tOXIX.AU~Yl.
&1tOXOCAO~Yl'
&1tOXOCAU~OCL.
&7tOXIX.AU~IX.L.
&1tOXOCAU~OCL.
&7tOXIX.AU~IX.L.
e:t
d
[L~ 0
(;
, ULOV
"
TO\l
UW\I
'!OV
e:t
d
TO\l 1tOC'!EPOC
7tIX.TeplX.
'!ov
ne;
'!L~
emYLvwaxe:L
emYL\lwaxe:L
,\
o 1tOC~P
de:t
1 Baldus (p. 38) suggests that }ustin's

Justin's readings are the result of a failure of
memory in an attempt to quote Matthew, but it would be incredible to assume
assurne that
these other patristic witnesses could have suffered the same memory failure. And
Bousset (p. 92) sees the use of a pre-synoptic text, but the consistent features of
harmonization in Justin
}ustin and the other fathers refute this theory.
2 See also Kster (Synoptische berlieferung), who reaches the same conclusion
conc1usion
in his analysis of 2 elem.
Clem. 4: 2, 5.
26

CE
ONCE
We notice from the above table that the three versions of this saying
in Justin are almost identical, there being only three minor differences
ustin's versions. (I) Only Dial. 100:1
IOO: 1 has the opening phrase
among JJustin's
7tChw. [LO
7t()(.p()(.aZaO't"()(.L {mo
U7tO '-rou
t"Ot) 7ta-rp6~
7t()(.'t"p6~ paralleled in both Matthew and
7tocv-ra
[LO L
~ 7tapaaao-ra~
Luke;l but this addition is not significant, because Justin may have
chosen to quote this saying without this preface in Apol. 63:3 and Apol.
63:13.
YLVWcrXE~ is used in Dial. 100:
IOO:1,
63:33 and Apol.
63: 13. (2) YLvwcrxeL
I, whereas Apol. 63:
~yvw. The reading YLvwcrxeL
63: 13 both use ~YVCJ).
YLVwcrXE~ has its parallel in Lk. 10: 22
(Matthew has the composite verb emy~vwcrxE~),
emYLvwcrxeL), but the aorist ~yvCJ),
~yvw,
although found in neither Matthew nor Luke, has the support of many
of the early fathers. (3) A pol. 63: 3 has the word order &7tox()(.M~71
&.7toxaMY;71 0 ut6~,
pol. 63: 13 andDial.
and Dial. 100: 1I have the order 0 uto~ &'7toxaMy;Yl;
&7tox()(.M~71 ;
whereas both A
Apol.
however, this variant is not significant, because it is unlikely that
Justin would have used two different sources for Apol 63:3 and Apol.
63: 13 in such dose
elose proximity. Rather this variant probably indicates
that Justin felt free to alter his source in adapting it to his usage. Indeed,
none of these three differences among A pol. 63: 3, A pol. 63: 13, and Dial.
100:1
IOO: I are serious enough to indicate that Justin used more than a single
source for this saying.
The most significant difference between the texts of Justin and the
gospel paralleis is the consistent inversion of the father and the son in all
three passages of Justin as compared with the order in Matthew and Luke,
a variant found in none of the manuscript evidence 2 but known to many
early fathers. Further, all three texts of Justin agree in reading 01~
ot~ Cl.V
&v 0
(&7tox()(.M~71 0 ut6~ in A
pol. 63:
3) against the Matthaean
uto~ &7tox()(.M~71
&.7toxaM~Yl (&.7toxaMY;71
Apol.
63:3)
and Lukan reading (er
OUA"Y)'t"()(.L 0 uto~ &7tOX()(.M~()('L),
(<;l Mv o)':YJ-ra~
&.7toxaMY;a~), a variant that,
together with the consistent inversion of the father and the son, probably
indicates that Justin's source was not our synoptic gospels. The evidence
of many of the fathers also reflects these peculiarities of Justin's text,
although never in exactly the same words that we find in Justin:
0 , 243)
Pseudoelementine Homilies 17, 4 and 18, 4 (Rehm, ces,
GCS, pp. 23
230,
Pseudoc1ementine
Oad~ ~yvCJ)
~yvw
Ouad~
7t()(.~P
7ta~p
x()(.1.
xat
't"ov 7t()(.'
t"zp()(., d [L~ 0 ut6~, w~ ouae
oae: 't"ov
-rov
7ta-rpa,
-rov ut6v
Cl.V
t"()('L 0 uto~ &.7toxaMY;a~.
&7tOX()(.M~()('L.
&v OUA"Y)'
oA"YJ-ra~
't"L~
-r~~
oiaev d
o1:aEv
[L~
ot~
01~
1
7t1Xp1X3e3o'l"1Xt where Mt. 11:
1 Dial. 100: 1I reads 1tccpcc3e30Tca
I I: 22 7 and Lk. 10: 22 both read
7t1Xpe306"Y). Although some manuscripts of Lk. 10: 22
7t1Xp1X3e3o'l"1Xt (KII
(Kn aI.
1tccpe3061J.
22 read 1tccpcc3e30TCCL
al. pauc.),
this evidence is of little significance and does not lead to the conclusion that Justin
was here dependent on a text of Luke for this introduction.
2 U and b of Lk. 10: 22 have the inversion of the father and the son but in the
Lukan form, which is unlike the form found in Justin and in Matthew in the
inverse word order, but this Lukan variant has not influenced the text of Justin.
27
Pseudoclernentine Homilies 18, 13 (Rehrn, GCS, p. 247)

OLO xcxl.
XlXt oLxdwe;
"Ouode; gyvw
TOV 7tIXTEPIX,"
TO 6e:ou
eEO
oLxdeur;; E'lp"YJTIXL'
dP'YJ't"CXL "OUOeLr;;
~yveu 't"ov
7tcx't"epcx," E7td
em:1. &VTt
!Xv't"l. 't"ou
TOV IXUtO
TO oe
"ouoe 't"ov
TOV uL6v 'TLe;
't"ov
.cxul.o 7ta.VTEe;
7tCXv't"e:r;; g"AEYOV.
~Ae:yOV. 't"o
oS: E7ta.~IXVTIX
e7tCx~cxv't"cx e:L7tdv
e:L7te:LV we;
wr;; "ouoS:
t"Lr;;
OIOEV,"
E7td
IXUTOV
ULOV
()VTIX
OUX
~OELO"IXV.
XlXt
TO
EL7tdv
"ote;
&v
OUA"YJTIXL
oIoe:v," e7teL cxu't"ov
l5v-rcx oux nOe:LO"CXV. xcxl. 't"o e:L7te:LV "oIr;; ?Xv OUA'YJ't"CXL 0
,
,
l '.r.
I.f. "
"
'
0.
t,
\\)
J.
'e
"" YJ't"CXL
ULOr;; IX7tOXIXI\U't'IXL
CX7tOXCXI\U't'CXL 01'
opveur;;
e:Lp'
ULOe;
we; ELP"YJTIXL'
Pseudoclernentine Homilies 18, 20 (Rehrn, GCS, p. 250)

Ouode;
TOV 7tIXTEPIX,
OUOeLr;; gyvw
~yveu 't"ov
7tcx't"epcx, e:L fL~
0 uL6e;,
TOV uL6v 'TLe;
uL6r;;, we;
wr;; ouoe
ouoS: 't"ov
t"Lr;; OIOEV,
oIoe:v, e:L
fL~
7tIXT~p.
7tcx't"~p.
Clern. Alex., Paed. I, 5, 20 (Sthlin, I, GCS, p. 101)

IOI)
\ ycxp
\ OUOELe;
'\:\ EYVW,
eVe:OV
EOV YlXp
OUOe:Lr;;
e:yveu,
0.'
\,t
,~\
,f
EL
fL"YJ
e:L fL'
YJ
"
t(
: I
C,
''t~,
\
7'
"1\
uwe;,
ULOr;;, XIXL
XCXL <p
cP IXV
CXV
('c e "
t\,
i.... ,,
,tl
,L
ULOe;
ULOr;; IX7tOXIXI\U't'?l.
CX7tOXCXI\U't'71.
Clern. Alex., Paed. I, 9, 88 (Sthlin, I, GCS, p. 142)

"OUOeLr;;
~yveu 't"ov
7tcx't"~p," Aeyeuv,
7tcx't"epcx e:L fL~
"ouode; gyvw
TOV ULOV e:L fL~ 0 7tIXT~P,"
AEYWV, "ouoS:
"ouoe 't"ov
TOV 7tIXTEPIX
uL6e;."
uL6r;;."
Clern. Alex., Strom. VII, 10, 58 (Sthlin, III, GCS, p. 43)

(\(\ OUOe:Lr;;
,, \fL"YJY"
\J 00('"
(',, XIXL,'t"
(' ULOr;;
t\
i ', "1
,
'7"
,
"
(
\,
,
i.
,L
ov OUOELe;
EYVW
ULOe;,
O"XEL 't"ov
TOV 7tIXTEPIX
"OUOeLr;; ya.p,"
yocp," (jl"YJ0"~,
CP'YJO"L, "YWWO"Xe:L
7tcx't"epcx e:L fL~
0 ULOe;
xlXt <T>
ULOr;; xcxl.
c'j) &v
?Xv 0 ULOe;
ULOr;;
'.r, "
IX7tOXIXI\U't'?l.
!X7tOXCXAU~71 "
,
i.
Tertullian, Adversus Marcionem II, 27 (Migne, PL, II, 317)

Nerno cognovit Patrern nisi Filius.
Irenaeus, Contra Haereses II, 14, 7 (Migne, PG, VII, 775)

Nerno cognovit Patrern, nisi Filius.
Irenaeus, Contra Haereses IV, 6,
(Migne, PG, VII, 987)
Nerno cognoscit Patrern nisi Filius, nec Filiurn nisi Pater, et cui
voluerit Filius revelare.
Irenaeus, Contra Haereses IV, 6, 3 (Migne, PG, VII, 988)
Nerno cognoscit Patrern nisi Filius, neque Filiurn nisi Pater et
quibuscunque Filius revelaverit.
These patristic witnesses reveal certain features in cornrnon with
Justin'
] ustin' s reading against the synoptic gospels:
I) gyvw
~yveu Ps. Clern. Hom. 17, 4; 18, 4; 18, 13; 18, 20; Clern. Alex.,
Paed. I, 5, 20; I, 9, 88; Strom. VII, 10, 58
28
TRE SA
SAYINGS
TRAN ONCE
THE
YINGS TRAT
THAT OCCUR MORE THAN
2) Inversion of the father and the son

20; Clem. Alex.Paed. 1,5,20;
Ps. Clem. Hom. 17,4; 18,4; 18, 13; 18,
18,20;
Strom. VII, 10, 58; Strom. VII, 18, 4; Tert. Adv. Marcion. 11,
II, 27;
1
1
II, 14, 7; IV, 6, I;
I; IV, 6, 3
Iren. Contra Haer. 11,
3) oIe;
ale; Ps. Clem. Hom. 17,4; 18, 4; 18, 13
a1toxIXM..jJn Clem. Alex. Paed. I, 5, 20; Strom. VII, 10,
4) &v (Mv) 0 utoe; &1t"OXa.:AU~?J
ro,
58; VII, 18, 4
It is difficult to believe that so many fathers have so often misquoted
ro: 22 in a way that duplicates many
the text of either Mt. rr: 27 or Lk. 10:
2
2
of the peculiarities of Justin's text. Rather, it seems certain that Justin,
Clement of Alexandria, Tertullian, Irenaeus, and the author of the
Pseudoclementine Homilies
H omilies all knew and used a similar source for this
saying of Jesus, but at this point it is impossible to say whether this
source was a variant text of Matthew or Luke or whether it was a text
based on one of these gospels. 33
7.
DIALOGUE
Dial7 6 :4
76:4,
DIALOGUE
120:6,
140:4
Dial. 120:6
120: 6 Dial. 140
:4
AND DIALOGUE
Mt.
8: rrf.
Mt.8:rrf.
llMyw
llAeyw
U!1-!:v
ufL~v
ot
~E:
()''n
()'n
140:4
Lk. I3:28f.
28il:xe
exe:!:~
28
~(J't"IX~
~(j't"a.:~
o XAIXU6!1-oe;
xAa.:u6fLOe;
1 It should also be pointed out that in elose

dose proximity to passages where Irenaeus
quotes the saying of Jesus about the father and the son in the inverted order
similar to Justin, he also quotes the passage with the order found in Matthew:
Contra Haereses IV, 6, 1 (Migne, PG, VII, 986) Nemo cognoscit Filium nisi
ni si Pater,
neque Patrem quis cognoscit nisi Filium, et cui voluerit Filius revelare; Contra
Haereses IV, 6, 7 (Migne, PG, VII, 990) Nemo cognoscit Filium, nisi Pater: neque
Patrem, nisi Filius, et quibuscunque Filius revelaverit. Perhaps this freedom of
quoting in Irenaeus is indicative of a tendency among the early fathers to quote
their sources freely.
2 So too Leon E. Wright (pp. 63 f.), who argues that the evidence points to the
use of "some kind of documentary authority."
3 It is impossible to agree with Baldus (p. 39) that these variants of Justin can
best be accounted for as the result of a failure of memory because of the recurring
testimony of so many patristic witnesses. Bousset argues that it is easiest to
explain this agreement of the texts of the early church fathers by appealing to the
use of an extra-canonical source, and with this position I basically agree. However,
it is difficult to understand how Bousset can regard this source as a pre-synoptic
text, which Matthew and Luke both used and altered for dogmatic anti-Gnostic
reasons but which the early church fathers were able to preserve in an unmodified
form (p. 103). It is certainly more reasonable to propose that this extra-canonical
source, used by Justin and many other fathers, was a text later than our synoptic
gospels and based on them. The principal weakness of Bousset's suggestion here
is that he fails to explain how or why this pre-synoptic source should suddenly
gospels.
reappear after having been supplanted by the canonical gospels,
29
THE
CE
TRE SAYINGS THAT
TRAN ON
ONCE
7tOAAOL
7tOAAot
fJ.7t0
Ct.7tO
fJ.Vo(;1"OAWV
Ct.vOl-r:OAWV
XO(;L
Xott
OUO"fLwV
aUO"!Lwv
"H~ouO"~
r<xp
"H~OUO"L ra:p
"H~ouO"~v
"H~OUO"LV
OUO"fLwv,
fJ.7t0
Ct.7tO
OUO"fLwV
aUO"!LWV
XO(;L
Xott
fJ.Vo(;1"OAWV,
Ct.VOl-r:OAWV,
fJ.7t0
Ct.7tO
OUO"fLwV
aUO"!Lwv
XO(;L
Xott
fJ.Vo(;1"OAWV,
Ct.vOl-r:OAWV,
XO(;L
Xott
xO(;~
XOlL
XO(;L
Xott
xO(;~
fJ.vO(;xA~6~Ct.VOlXALe~-
fJ.vO(;xA~6~Ct.VOlXALe~ -
fJ.vO(;xA~6~Ct.VOlXALe~-
fJ.vO(;xA~6~Ct.VOlXALe~ -
fLE:1"<X
!Le:-r:a:
'A?O(;<XfL
'ApOla:!L
XO(;L '1IO"Ola:x
O"O(;<xx
Xott
XO(;L 'IOlxw
'1O(;xw
xott
O"OV-r:OlL
fLE:1"<X
!Le:-r:a:
,'Apo(;<XfL
ApOla:!L
XO(;L
O"O(;<xx
Xott '1IO"Ola:x
\
'I
xO(;~ 'IOlxw
o(;xcu\
Xott
O"OV1"o(;~
O"OV-r:OlL
fLE:1"<X
!Le:-r:a:
'ApO(;<XfL
'ApOla:!L
XO(;L
1O"O(;<xx
Xott ''IO"Ola:x
XO(;L
Xott '1O(;xw
'IOlxw
fLE:1"<X
!Le:-r:a:
'ApO(;<XfL
'ApOla:!L
XO(;L
'1O"O(;<xx
xott 'IO"Ola:x
\
'I
o(;xcu\
Xott 'IOlxw
ev '!1j
sv
-r:1i
sv
EV 1"n
't'rl
sv
ev 1"n
-r:?i
sv
ev 1"n
-r:?i
"H~ouow
, ,
0(;7t0
\
Ol7tO
fJ.VrJ:r:OAWV
Ct.VOl-r:OAWV
\
XO(;~
,
\
O"OV-r:OlL
O"OV1"o(;~
O"OV1"o(;~
XOlL
\
xO(;~
O<;
purfL
pur!LO~
1"WV
-r:WV
o06v1"cuv,
oMv-r:c.uv,
~~OUO"LV
XOlL
\
01"o(;V
"
61jJ"fJ0"6E:
O"OV-r:OlL
O"OV1"o(;~
xO(;~
'ApO(;<XfL
'ApOla:!L
XO(;L
'1O"O(;<xx
Xott 'IO"Ola:x
\
'I
o(;xcu\
xott 'IOlxw
XO(;L
Xott miv1"o(;<;
7t&.v-r:Ol~
1"ou<;
-r:ou~ 7tPO(jl~1"o(;<;
7tPO(jl~-r:Ol~
sV
ev 1"n
-r:?i
xO(;~
o(;O"~Ad~
OlO"LAd~
O(;Q"~Ad~
OlO"LAd~
o(;O"LAd~
OlO"LAd~
O(;Q"~Ad~
otO"LAd~
o(;O"~Ad~
OlO"LAd~
1"WV
-r:wv
OU?O(;VWV
OUPolVWV'
1"WV
-r:WV
oupO(;vwv
OUpolvwv'
1"WV
-r:WV
oupO(;vwv
OUpolvwv'
o~ a utot
ULOL
ot
Tij<;
TIj~
1"WV
-r:WV
oupO(;vwv
OUpolvwv'
Tij<;
TIj~
-r:oi)
1"O
ee:oi),
6E:O,
UfLO(;<;
U!LOl~ a
sxo(;AAOfLvou<;
E.xOlAA0!Levou~
oe
oe
o~
ot a U~OL
utot
o~ a utot
U~OL
ot
Tij<;
TIj~
Tij<;
TIj~
oe
oe
120~ a utot
U~OL
120t
oe
o(;O"~AdO(;<;
OlO"LAe:~Ol~
o(;O"~AdO(;<;
OlO"LAdOl~
o(;O"~AE:Lo(;<;
OlO"LAdOl~
O(;Q"~AdO(;<;
OlO"LAdOl~
~~cu.
E~c.u.
sxA"fJ6~eXA'YJe~-
sxA"fJ6~exA'YJe~-
exA'YJe~xA"fJ6~-
exA'YJe~xA"fJ6~-
O"OV1"o(;~
O"OV-r:OlL
O"OV1"o(;~
O"OV-r:OlL
O"OV1"o(;~
O"OV-r:OlL
29XO(;L ~~ouO"~v
29XOlt
~~OUO"LV
fJ.7t0 fJ.Vo(;1"OAWV
Ct.7tO
Ct.vOl-r:OAWV
XO(;L
OUO"fLwV
Xott aUO"!Lwv
, , ,
xO(;~
0(;7t0
XOlL Ol7tO
oppoc
XO(;L
oppii Xott
v61"ou, xott
XO(;L
vo-r:ou,
O"OV1"o(;~
E:t<;
e:L~ 1"0
-r:O
O"x61"0<;
O"XO-r:O~ 1"0
-r:O
Ei<;
d~ 1"0
-r:o
0"X61"0<;
O"Xo-r:o~ 1"0
-r:o
Ei<;
e:L~ 1"0
-r:o
O"x61"0<;
O"xo-r:o~ 1"0
-r:o
Ei<; 1"0
0"X61"0<; 1"0
crx61'OC;
"t'o
e~w-r:e:pOV.
S~W1"E:?ov.
S~W1"E:pov.
e~w-r:e:pov.
e~w-r:e:pov.
S~W1"E:pov.
S~W1"E:pov.
e~w-r:e:pov.
fJ.vO(;xA~6~
Ct.VOlXALe~
O"OV1"o(;~
O"OV-r:OlL
ev -r:1i
-r:?i
sV
o(;O"~Ad~
OlO"LAd~
-r:oi) 6E:O.
ee:oi).
1"O
The texts of Dial. 76:4,

76: 4, Dial. 120:6,
120: 6, and Dial. 140:4
140: 4 are substantially
(I) ~~ouO"~v
~~OUO"LV in Dial. 76:4
76 : 4
identical with only a few minor variations: (1)
140: 4 but ~~ouO"~
~~OUO"L in Dial. 120:6;
120: 6; 1 (12) the addition of ra:p
and Dial. 140:4
r<x?
1 This can hardly be regarded as a textual difference. It shows rather a different
way of writing and may be a scribal modification rather than a change made by
]ustin.
Justin.
30
TRE
THE SAYINGS TRAT
THAN ON CE
in Dia!.
Dial. 120:6, a stylistic change made by Justin to connect this saying
more closely with the preceding material; and (3) &7t
cX7tO cXVrxTOAWV
XrxL
&VOC'rOAWV XOCL
aUO'(LWv
&.7to aUO'(Lwv
XrxL cXvrxTOAWV
~uO'[Lwv in Dia!.
Dial. 76: 4 but &n
~uO'[Lwv XOCL
&VOC'rOAWV in Dia!.
Dial. I20: 6 and
Dia!.
I40: 4. 11 These variations are all minor and can easily be attributed
Dial. 140:
to a stylistic change made by Justin hirnself.
himself. It is, therefore, quite
probable that a single source underlies the three texts of this saying,
because they are identical except for these minor variants already noted.
A careful examination of the chart above indicates that the text of
Justin is identical to Mt. 8:rr,
8: II, 12
I2 except for the opening words ~~OUO'LV
cx7to
XrxL cXVrxTOAWV
cX7tO cXVrxTOAWV
&n aUO'(LWV
~uO'[LWV XOCL
&VOC'rOAWV (or ~~OUO'LV &n
&VOC'rOAWV xrxl
XOCL aUO'(LWV
~uO'[LWV as in Dia!.
Dial.
76:4)
76: 4) where Mt. 8:rr
8: II reads 7tOAAOL
nOAAoL CX7tO
&n cXvrxTOAWV
&VOC'rOAWV xrxl
XOCL aUO'(LWv
~uO'[Lwv ~~OUO'Lv.
~~OUO'LV.
Baldus 2 believes that Justin's divergence from Matthew here can be
explained as a memory failure, and Massaux a3 argues that Justin is
clearly in literary contact with the text of Matthew, which he adopts
literally; however, it seems unlikely that Justin would three times have
accidentally reversed this Matthaean word order in almost exactly the
same way. Rather it is more probable that Justin used a source that was
based on Mt. 8:rr,
8: II, I2 harmonized with Lk. I3:29,
I3: 29, which starts with
the words ~~OUO'LV cX7tO
&n cXVrxTOAWV
&VOC'rOAWV xrxl
XOCL aUO'(LWV
~uO'[LWV as Justin does.
8.
DIALOGUE
76:7,
DIALOGUE
Dial.76:7
Dial. 100:
IOO:33 Dia!.
Dial.5I:2
Dia!.
76: 7 Dia!.
5I: 2
100:3,
IOO:3,
5I:2
AND DIALOGUE
I6:2I
Mt. I6:
2I
8:3I
Mk. 8:
3I
'A7to
T6TE
'An 'r6're
KOCL
Krxl
~p~rxTO
~p~oc'ro
'I1)O'oi)e;
'I7]O"oue;
~p~oc'ro
~p~rxTO
9:22
Lk. 9:
22
XpLO''re;
XpLO'TOe;
aELXVUELV
~eLxvueLv
aLMO'XELV
TO~e;
'roie;
[Loc67]'rocie;
(Lrx61)Trx~e;
,
rxUTou
ocu'rou
~d
ef:
""
'rov
TOV ULOV
TOi)
'rou
cXV6p6>7tOU
&v6pwnou
\
\
ef:
~d
\
'rov
TOV ULOV
"
TOi)
'rou
&v6p6mou
cXv6pw7tou
\
8n aE~
~ef:
OTL
on
8n ad
~ef:
rxUTOV
OCU'rOV
ocu'rv de;
whov
d7tWV
eLnwv
'Iepo0'6-
AU[LOC
AU(Lrx
rxUToue;
OTL ad
\
"
'rov
TOV
ULOV
TOi)
'rou
,(\
&v6pcimou
cXv6pw7tou
OTL aE~
\
"
'rov
TOV
ULOV
TOi)
'rou
&v6pwnou
cXV6P6>7tOU
,t\
1
1 This variation is reminiscent of the variation between &'TCOXO(),U<j!71
&;7toxocM~71 0
6 ut6~
u!6~ in A pol.
u!o<; &'TCOXCt.AU<j!71
&:7toxocM~71 in A pol. 63: 13 and Dial. 100: 1 (see above, p. 26) and can
63: 3 and 60 uto~
probably, in similar manner, be regarded as a stylistic variant made by ]ustin.
2 Baldus, pp. 46 f.
3 Massaux, Influence de l'Evangile,
I'Evangile, p. 5522.
22
3 1I
THE SAYINGS THAT OCCUR

OGGUR MORE THAN ONCE
ONGE
7tOAAa.
7tOAAcX
7tOAAa.
7tOAAa
7t1X6e"Lv
7t1X6dv
7tOC6e:LV
7tOt6e"Lv
XlXt
xoct
XIXL
xoc~
&7tOaOX~
&.7tO~OX~
&7tOaOXL&.7tO~OX~
fL0(Q"6-ijvoc~
{J-lXcr61jvlX~
{J-lXcr61jvlX~
fL0(Q"6-ijvoc~
., ,
,
\
., ,
&7teA6e"Lv
&.7te:A6e:!:v
XlXt
xoct
7tOAAa
7tOAAcX
7tOt6dV
7tOC6e:'Lv
, , -rWV
IX7tO
OC7tO 't"wv
7tpecru7tpe:O"U"t"epwv
't"EPWV
XlXt
xoct
., ,
U7tO 't"WV
-rWV
IX7tO
-rWV
OC7tO 't"WV
, ,
7tOAAa
7t1X6e"Lv,
,
\
7tOAAa
7t1X6e"Lv
,
\
XIXL
xoc~
XIXL
xoc~
&7tOaOX~
&.7tO~OX~
&7tOaOXL&.7tO~OX~
{J-lXcr61jVIXL
fLOC0"6-ijvoc~
{J-lXcr61jVIXL
fL0(Q"6-ijvoc~
, ,
U7tO "t"wv
't"wv
U7tO "t"WV
't"WV
yplX{J-{J-IX-
<POCp~
<PIXPL-
yplX{J-{J-IX-
&pXLe&.pX~e:
7tpecru7tpe:O"U-
7tpe:O"U7tpecru-
"t"ewv
O"oc[WV
crlXLWV
"t"ewv
pewv
PEWV
-repwv
't"EPWV
,
\
XIXL
-rWV
xoc~ 't"WV
\
XIXL
xoc~
XlXt
xoct
IX7tO
OC7tO "t"WV
't"WV
\
&pXLepeWV
&.PX~e:pEWV
, XIXL"t"WV
-repwv
't"EPWV
&pXLepeWV
&.PX~e:pEWV
XIXL
xoct
XIXL
xoc~
<Pocp~
<PIXP~
yplX{J-{J-IX-
<POCp~
<PIXPL-
yplX{J-{J-IX-
yplX{J-{J-IX-
yplX{J-{J-IX-
O"oc[wv,
crIXLWV,
"t"ewv,
't"e:wv,
O"OC[WV,
crlXLwv,
-rewv
-rewv
't"e:WV
-rewv
't"e:WV
,
\
,
I
,
\
,
\
XlXt
,
\
xOC~'t"WV
,
I
,
\
XIXL
xoc~
,
I
,
\
XIX~
xoc~
XIXL
xoc~
XIXL
xoc~
XIXL
xoc~
XIXL
xoc~
XIXL
xoc~
cr"t"IXUPWO"'t"OCUPW-
IX7tOX-rIXVOC7tOX't"OCV-
IX7tOX-rIXVOC7tOX't"OCV-
&7tOX-rIXV&.7tOx't"OCV-
61jVIXL
6-ijvoc~
61jVIXL
6-ijvoc~
6-ijvoc~
61jVIXL
6-ijvoc~
61jVIXL
6-ijvoc~
61jVIXL
61jvlX~
6-ijvoc~
XlXt 'tij
xoct
't"n
"t"phY)
't"p h 71
~{J-epq;
~fLEP~
,
IXVIXocvoc-
XlXt
xoct "t"TI
't"n
XlXt
xoct "t"TI
't"n
XIX). {J-e-ra
xoct
fLe:'t"cX
'"t"pd~
t"pe:'LC;
XIX).'tij
xoct-r?j
't"p[1"7)
"t"PL"t"Y)
XlXt 't"n
"t"TI
xoct
't"p['t"71
"t"PL-rY)
't"p[1"7)
-rpL"t"Y)
~{J-epq;
~fLEP~
~{J-epq;
~fLEP~
O"1"-ijvoc~.
cr"t"1jVIXL.
ocvocIXVIXO"'t"-ijVOC~.
cr"t"1jVIXL.
't"p[1"7)
-rPL"t"Y)
ocvoc&VIX-
eye:peyep-
~{J-eplX~
~fLEPOCC;
,
IXVIX-
~{J-epq;
~fLEP~
eye:peyep-
O"1"-ijVOC~.
cr"t"1jVIXL.
61jVIXL.
6-ijvoc~.
cr"t"1jVIXL.
61jVIXL.
6-ijvoc~.
~{J-epq;
~fLEP~
The texts of Dial. 76: 7 and Dial. 100:

IOO: 3 are identical except for their
YPOCfLfLoc't"EWV and <PIXPLcrIXLwv;l
<PocP~O"OC[WV;1 and even the text of Dial. 51: 2,
inversion of yplX{J-{J-IX-rewv
although not a direct quotation, confirms this basic text of Justin with
its differences from the gospel material. All three texts of Justin share
two characteristics that distinguish them from the gospel material:
(I) in each instance Justin has "t"WV
XIX). <PIXPLcrIXLWV
't"WV yplX{J-{J-IX"t"ewv
YPOCfLfLOC't"EWV xoct
<PocP~O"oc[wv (reversed
in Dial. 100:
100 :3),
a
combination
found
in
none
of
the
gospels
nor in any of
3),
0"'t"ocupw6-ijvoc~,
the early fathers; and (2) in each instance Justin has cr"t"lXupw61jVIXL,
although this variant occurs in none of the gospel paralleis.
parallels. 22
Aside from these variants Justin's source seems to follow the text of
either Mk. 8: 31 or Lk. 9: 22 with one difference. Whereas in each case
J ustin's text reads xd
{J-e"t"a
xoct "t"TI
't"TI -rphY)
't"p['t"71 ~{J-epq;
~fLEP~ &VlXcr-r1jVIXL,
&.vocO"'t"-ijvoc~, Mk. 8: 31 reads XIX).
xoct fLe:'
t"cX
1 This kind of stylistic inversion has been noted twice before (see above, pp. 26
and 30).
2 Bousset (p. 109)
r09) argues that these two variants point to a special text used by
Justin, but he feels that there is too little evidence to trace the nature of this source.
3 22

CE
ONCE
'!PEI..; ~[.LepQ:';
tYEp91jvQ:L.
"t"pd.;
~[.Lepcx.; cXVQ:O"-rijVQ:L,
&vexerTIjVCXL, and Lk. 9: 22 reads XQ:1.
XCXl '!ri
"t"'ij '!pkn
"t"pkn ~[.LepCf
~[.Lep~ eye:pS!fjvCXL.
However, if we examine the text of Lk. 24:7, we see that ]ustin's

Justin's text is
very possibly a combination of Lk. 9:22 (or Mk. 8:3I) and this text of
Lk. 24: 7, which, although not a gospel parallel to the passage under
discussion, has a similar context:
Lk. 24:7
AeYwv '!ov
u1.ov '!O
"AeyCllv
"t"ov utov
"t"ou cXv9pw1toU
&vSpc.:mou IhL iM:
ad 1tQ:pQ:a091jVQ:L
7tCXpCXaoS!fjvcxL d.;
e:t.; XE!:PQ:';
Xe:i:pcx.; cXv9pw1twV
&vSpc.:mCllv
a[.LQ:p'!wAWV
0",!Q:uPW91jVQ:L xQ:1.
'!7l ~[.LepCf
&[.LCXP"t"Cll"AWV xQ:1.
XCXl ()"t"CXUPCllS!fjVCXL
XCXl '!ri
"t"'ij '!pL
"t"p~Tn
~[.Lep~ cXvom-rijvQ:L.
&vCXO""t"!fjVCXL.
By such a harmonization of Lk. 9:22 (or Mk. 8:3I) with Lk. 24:7,1
we can account for the appearance of xQ:1.
XCXl 0",!Q:uPW91jVQ:L
O""t"CXUPCllS!fjVCXL xQ:1.
XCXl '!ri
T'ij '!PL'!YJ
"t"pk(J ~[.LepCf
~[.Lep~
cXVM-rijVQ:L
Justin. 22 Thus we again conclude that ]ustin
Justin
&VCXO"TIjVCXL in the text of ]ustin.
here used an extracanonical source later than our synoptic gospels and
combining two elements from the gospel material, Lk. 9: 22 (or Mk. 8: 3I)
31)
and Lk.
24:7.
Lk.24:7.
9.
Dial99: 2
DIALOGUE
Dial. I03:8
99: 2
AND DIALOGUE
I03: 8
Mt. 26:39
Mk. I4:36
Lk. 22:42
XCXl "AeyCllv
XQ:1.
AeYwv'
XCXl ~AEYEV'
~"Ae:ye:v
XQ:1.
''
CJ.
CJ.O
&cX
0,
Aeywv'
"AeyCllV
1tIX"t"e:p,
1tChEP,
IIehEp,
1tIX.'!EP
1tIX"t"e:p [.Lou,
[.LOU,
EL
d auvQ:'!6v
auvcx"t"6v
d auvQ:'!6v
auvcx"t"6v
tO"TL,
eO""t"L,
1tQ:pEAge'!w
7tcxpe:"ASe"t"Cll
TI CXpe:"AShCll,
IIQ:PEA9'!w,
d auvQ:'!6v,
auvcx"t"6v,
eO""t"Lv,
to"'!LV,
1tCXpe:"ASIX"t"Cll
1tQ:PEA9IX.'!w
&7t'
e[.Lou
cX1t' t[.LOU
"t"o 1tO~PLOV
7t0"t"~PLOV
'!o
'!ou'!o
"t"OU"t"o
'!o
"t"o 1tO'!~PLOV
7tO"t"~PLOV
"t"OU"t"O
'!ou'!o
7tcx"t"~p,
1tCJ."t"~P,
'!o
LOV
"t"o 1to'!~p
7tO"t"~PLOV
'!OU'!O
"t"OU"t"o
&7t' e[.Lou
t[.LOU
1tIX.v"t"Q:
7tcX'J't'oc auvCJ.'!IX.
ou"cx't'cX
O"OL
O"OL'
EL OUAEL
7tcxpeve:yxe:
1tQ:peVEYXE
7tcxpeve:yxe:
1tCJ.peVEYXE
"t"ou"t"o
'!ou'!o
'!o
"t"o 1tO'!~PLOV
7t0"t"~PLOV
'!O'!O
"t"OU"t"o
cX1t' e[.Lou
t[.LOU
&7t'
"t"o 1tO'!~PLOV
7t0"t"~PLOV
'!o
cX1t' t[.LOU
&7t'
e[.Lou
xQ:1.
XCXl [.LE'!Q:
[.Le:"t"cX
'!OU'!O
"t"OU"t"o
EUX6[.LEVO';
e: X6[.Le:vo.;
"Aeye:L
AeYEL'
1 Lk. 24: 7 has no gospel paralleis and is certainly a Lukan formulation made by
9: 22 (and paralleis), Lk. 9:43b-45
9: 43 b-45 (and
the gospel writer on the basis of Lk. 9:22
paralleis
), and Lk. I8:
3 I -34 (and paralleis
7. This use of peculiparalleis),
18:31-34
paralleis)) to replace Mk I6:
16:7.
arly Lukan material excludes
exc1udes the possibility of the use of a pre-synoptic source here.
&votcr't"'ijVOl:~ also occurs in Lk. 9: 22 in ACDFw* KII I.
I. 69*. II8. 131.
22 &VO(crT'/iVO(L
I3I. 157
I57 and
31. Mk. 8: 3I
31 does
may have entered into the text of Luke by assimilation to Mk. 8: 3I.
not have cr't"O(uPW6'ijVO(L;
cr't"OI:upc.u6'ijvOl:~; therefore, it is more probable that both of these readings
(ar Mk. 8:3I)
8:31)
entered the text of Justin's source from an assimilation of Lk. 9:22 (or
with Lk. 24:7.
33
TRE
CE
THE SAYINGS TRAT
THAN ON
ONCE
M1)
M1]
7tA1)V
rcA1]V oUX
OUX
, ,
eyw
w~ EYW
6AW
6AW
Ct.AA'
&.AA' w~
(1U.
GU.
, ,
EYW
W~ eyw
\
OUAO[J.OCL,
OUAOfL<X.L,
Ct.AA'
&.M'
(1U
GU
w~
6AeL~'
6AEL~'
Ct.AA'
&.AA' ou
OU
7tA1)V
rcA1]V [J.1)
fL'YJ
1"0
Ta 6Al)[J.&
6A'YJfLeX
[J.OU
fLOU
&.M,x
Ta (1av
Ct.AAa 1"0
GOV
YW(16w.
YLvG6w.
\
1"(
'd eY6l
ych
6AW
6AW
&.M,x
Ct.AAa
1"(
Tl GU.
(1u.
The text of Dial. 99: 2 most dosely parallels Mt. 26: 39. The opening
words:ofDial.
cL auvoc1"6v
(7t&1"EP
words~ofDial. 99:2 (ll&1"EP,
(IIeXTep, d
auv<X.T6v eG1"L)
(1TL) are dosest to Mt. 26:39 (rceXTep
[J.ou,
fLou, EL
d auvoc1"6v
auv<X.T6v eG1"w).
(1TLV). The following phrase, however, shows a tendency
to harmonize Mt. 26:39 with Mk. 14:36:
I4:36: whereas 7tOCPEA61"w
rclXpeA6TW (Dial. 99:2)
1
is dosest to Mt. 26:
39 (7tlXPEA6&1"W),
26:39
(rclXpeA6eXTw),1 the word order of 1"0
Ta 7tOTl)PLOV
rcOT~PLOV 1"O1"O
TOTO
Ct.7t'
I4: 36 but different in this instance
&.rc' e[J.o
fLO (Dial. 99: 2) is identical to Mk. 14:
from Mt. 26:39 (&.rc'
(Ct.7t' e[J.o
fLO 1"0
Ta 7tOTl)pLOV
rcOT~PLOV 1"O1"o).
TOTO).
In the second part of the saying in Dial. 99: 2 the text shows less
resemblance to the synoptic parallels
parallels;; however, Justin'
Justin'ss reading ([J.~
(fL~ w~
eY6l
ych OUAO[J.OCL,
OUAofLIXL, Ct.AA'
&.M' w~ GU
(1U 6AEL~)
6AeL~) is dosest to Mt. 26: 39 (7tA~V
(rcA~v OUX w~ eY6l
ych
6AW
6AW Ct.AA'
&.AA' w~ GU).
(1u). Therefore, we can conclude
condude that Justin's source for
Dial. 99:2
99: 2 was probably based on Mt. 26:39
26: 39 with influence perhaps from
Mk. 14:
I4: 36 for the word order.
The text of Dial. 103:
I03: 8 is too short to enable us to draw any certain
conclusions.
condusions. Its only difference from Dial. 99: 2 is in the placement of
cL
e~ auvoc1"6v
auvIXT6v in the middle of the sentence, but we have already observed
this tendency in Justin. 22 It is also possible that for such a short quotation
Justin might have quoted from memory, but in any case it is certain
that there is no need to conclude that Justin used separate sources for
Dial. 99: 2 and Dial. 13:
I03: 8.
10.
IO.
Dial. I7:4
DIALOGUE
17:
I7:44
Dial. 112:4
II2:4
y) x<X.l.
XOCL 1"0r:~
TOL~
yplXfLfL<X.Temv
YPOC[J.[J.OC1"Emv
OUOCL
OUlXl.
u[J.r:v
UfLLV
AND DIALOGUE
II2: 4
II2:4
Mt. 23: 13,

I3, 16,
I6,
23, 24, 27
Lk. II: 52, 42
130UIX1.
ae:
130UOCL ae
u[J.r:v,
UfLLV,
520UOCL
u[J.r:v
Justin's source read 7toepe:A6eTw

1 That ]ustin's
7to:pe::A6e't"cu here is supported by the text of Dial.
13: 8, which also has 7toepe:A6eTw.
7to:pe::A6e't"cu. Although the best manuscripts of Mt. 26: 39
3 9 read
7toepe:A6&TW,
7to:pe::A6,XTCU, it should be noted that 7toepe:A6eTw
7to:pe::A6,hcu is supported by good manuscript
witnesses (BHKMSUVWyrIII>
(BHKMSUVWyrII 067 pap. Mich. 6652 farn. 1I 1582. 22. 69. 157. 5565.
65.
892. 1241. al. pIer.) and may have been the reading of some manuscripts of Matthew
from ]ustin's
Justin's time.
2 See above, pp. 26, 30, and 31.
Supp\.
34
TRE SA
YINGS TRAT
ONCE
THE
SAYINGS
THAN ON
CE
H
H
'<t
Dial. 1I2:4
II2:4
N
17:4
Dial. I7:4
Mt. 23: 13,

I3, 16,
I6,
23, 24, 27
Lk. II: 52, 42
ypcxfLfLcx1'E~C; xcxt
ypIXtLtLIX-re~c;
XIXI.
<l>IXP~crlX~O~
CXPLcrCX~OL
I)1'L -r~C;
1'~C; XAdC;
XAE~C;
()n
XE1'E
xe-re
U7tOXp~-rIX[,
U7tOXPL1'CXL,
I)1'L
xAdE1'E
{)-r~ xAde-re
TI)v xAe~aIX
XAE~OCX
TIjv
TIjv IXcrLAe[IXv
TI)v
aO'LAe:LCXV
T'ijc;
yvwcrewc;'
TIjc; YVWcrEWC;'
O"t't
1."~
~p(X"t'e
~P(X"t'E
1'wv
oupcxvwv
-rwv OUPIXVWV
tL7tpocrf:)ev 1'wv
-rwv
fL7tpocr6EV
&.V6p6:mWV
&vf:)P6)7tWV'
\
XCXL
XIX~ CXU1'OL
IXU-rO~
utLeiC;
UfLE~C; y~p
y~P
oux dcrepXEcr6E,
dcrs:pxecrf:)e,
IXU-rOL
CXU1'OL
OUX
dcrs:pxecrf:)e
oux dcrePXEcr6E
\
\
XIXI. 1'OUC;
-rOUC;
XCXL
ouoe:
ouae 1'01JC;
-rOUC;
oux eLcr~Af:)IXn
OUX
d~A6cx1'E
XIXI. 1'OUC;
-rOUC;
xcxt
dcrEpxofLevouc;
dcrepxotLS:vOUC;
XWAUe-re
XWAUE1'E
dcrEpxofLevouc;
eLcrepXOtLS:vouC;
&<jl[e-re
&.qJLE1'E
dcrEpxoflevouc;
dcrepxotLS:vouC;
ExwAUcrCX1'E
exwMcrIX-re
eLcreAf:)e~v.
dcrEA6E~V.
160uat utL~v,
ufL~v,
160UIXl.
OO'Yjyot
oa"YjYol.
1'uqJAoL
-ru<jlAoL
cx) Oucxt
IX)
OUIXI.
oO'Yjyot
oa"YjYol.
-rU<jlAOI. ...
1'UqJAOt
230UIXl.
230ucxt
42&.AAOC
42&AA~
ouaL
oU1X1.
iv ,
UfL~V,
UtL
YP(XtLtL(x'"t'E~C;
ypIXtLtLIX-rdc; xoct
XIXI.
utL~v,
UfL~V,
iv
ufl~v
UtL
YPcxflfLcx1'E~C; xcxt
YPIXtLtLIX-re~c;
XIXI.
1'0~C;
-ro~C;
<l>lXp~crlXio~,
CXPLcrCX~OL,
cxPLcrCX~OL
<l>IXP~crlX~O~
cxpLcraLOLC;,
<l>IXPLcrlX[OLC;,
U7tOXp~-rIX[,
U7tOXPL1'CXL,
U7tOXPL1'CXL,
U7tOXp~-rIX~,
,I
"
O1'L
o-r~
&'7tOOExcx1'oihE
&7tOaexIX-ro-re
~ouocrfLov
) 1'0
-ro ~MocrtLoV
&'7tOOEXCX&7tOaexIX-
1'0
-ro ~ouocrfLov
~MocrtLov
xcxt 1'0
XIXI.
-ro
1'Ot)V1'EC;,
-rov-rec;,
7t~ycxvov,
7t~YIXVOV,
O1'L
"
O1'L
O-rL
"
o-r~
&'7tOOEXCX1'OU1'E
&7tOaexIX-ro-re
&'7tOOEXCX1'OU1'E
&7tOaexIX-ro-re
1'0
~ouocrflov
-ro ~MocrtLoV
\
\
XCXL 1'0
XIX~
-ro
1'0
-ro ~ouocrfLov
~MocrtL0v
\
\
XCXL
XIX~ 1'0
-ro
&v"Yjf:)ov
1J..v'Yj60v
XCXL 1'0
-ro
7t~Ycxvov
7t~YIXVOV
\
XCXL
7tCXV
XIX~ 7tIXV
XUflLVOV,
XUtLLVOV,
A&xavov,
AcXXIXVOV,
XIX~
xcxt &<jl~xIX-re
&.qJ~XCX1'E
XIXI.
'I
1'-r1X
C\X IXpu-repIX
CXPU1'EPCX
1'ou
v6fLou,
-ro v6tLou,
XCXL
XIXL
TI)V oe:
&.Y&7t'Yjv
TIjv
ae &YcX7t"Yjv
1'0t)
6EOt) XIXI.
xcxt
-rou f:)eo
TIjv
TI)v Xp[crLV
xp LO'L v
7tcxpepXEcr6E
7tIXps:pxecrf:)e
TIjv
[crL\!
TI)v xp
XPLO'LV
xcxt 1'0
AEOC;
XIXI.
-ro AeOC;
XCXL TIjv
TI)v
XIXI.
TIjv xp[crL\!
TI)v
XPLO'LV
xcxt TI)V
XIXI.
TIjv
,I
7t~cr-r~v
7tLcr1'LV'
&.y&7t'Yjv
&YcX7t"Yjv
1'0t)
6EOU'
-ro f:)eo'
1'cxu1'cx
-rIX-r1X oe:
ae
1'au1'cx
-rIX-r1X oe:
ae
OU XCX1'CXVOEL1'E'
ou
xIX-rIXvoe~-re'

~ile:L 1tOL1jO"aL
, xaxe:wa
XOCXe:LVOC
[L~ &~e:~VaL.
arpe:!:VOCL.
!.L~
24
240~'YJYOL
0il1J'YOL
''t'U~AOL,
t'UrpAOL,
ot ilLAL~OV't'e:~
~LAL~OV't'e:C;
't'OV xwv<U1ta,
XWVCU7tOC,
TIjV ile
~e XcX!.L1JAOV
XOC[L'YJAOV
Xa't'a1tLVOV't'e:~.
XOC'
t'OC1tLVOV't'e:C;.
270UOCL U[L!:V,
270uaL
U!.L!:V,
yplX[.Ll-LCX'"t't:C; XaL
XClL
'Ypa!.L!.La't'e:r~
<l>apLO"a~OL
<l>OCPLO"OC!:OL
U1tOXpL't'aL,
U1tOXPL't'OCL,
O'" t'L
TIjV ile
~e
XOC[L'YJAOV
XcX!.L1JAOV
Xa't'a1tL
vov't'e:~,
XOC't'OC1tLVOV'
t'e:C;,
''t'U~AOL
t'UrpAOL
O~'YJYOL;
Oil1J'
Y OL ;
35
~ile:L 1tOL1jO"aL
, xaxe:Lva
XOCXe:LVOC
[L~
7tOCpe:!:VOCL'
!.L
~ 1tape:
~vaL'
,/
1tapO!.LOLcX~e:'t'e:
1tOCPO[LOLOC~e:'t'e:
) ''t'cX~OL
t'OCrpOL
Xe:XOVLOq.LEVOL,
Xe:XOVLOC[LEVOL,
TcX~OL
a) TOCrpOL
Xe:XOVLa!.LEVOL,
Xe:XOVLOC[LEVOL,
~~<u6e:v
~~cu6e:v
rpocLV6[Le:VOL
~aLv6!.Le:VOL
, <UpaWL,
CUPOCLOL,
~0"<u6e:v
~O"cu6e:v
~e 'YE!.LOV't'e:~
YE[LOv-re:C;
ile
QO"'t'ECUV
<UV Ve:XPWV.
~~<u6e:v
~~cu6e:v
rpocLV6[Le:VOL
~aLV6!.Le:VOL
Wpa~OL
WPOC!:OL
XaL
XOCL ~0"<u6e:v
~crcu6e:v
'Ye:!.L0V't'e:~
" t'et'e:CUV
ocr'
Ve:XPCUV,
OO"'
:<UV Ve:XP<Uv,
,
''t'cX~OL~
t'OCrpOLC;
Xe:XOVLOC[LEVOLC;,
Xe:XOVLa!.LEvOL~,
OhLVe:~
OhLVe:C; ~~<u6e:v
~~cu6e:v
[Lev rpOCLVOV'
!.Lev
~aLVOV't'Ot'aCL
L
Wpa~OL,
WPOC!:OL,
~0"<u6e:v
~O"cu6e:v
~e 'YE[LOUO"LV
ile
YE!.LOUO"LV
QO"'t'ECUV
<UV Ve:XPWV
XOCL 1tcXO"1J~
7tOCO"'YjC;
xaL
axoc6ocpcrLOCC;.
&Xa6apO"La~.
From an examination of the above chart it is observed that although

Dial. 17:4
17: 4 and Dia!.
Dial. II2:4
II2: 4 do not reproduce all of the same material,
Dia!.
(Dial. 17:4
17: 4 and Dia!.
Dial. II2:4a)
II2: 4c)
in that instance where they are parallel (Dia!.
they agree almost exactly against their gospel parallel in Mt. 23: 27, the
XOCL in Dia!.
Dial. II2: 4 and ile
~e in Dia!.
Dial. 17: 4 hardly being more
presence of xaL
than stylistic changes. The sequence of the two passages in Justin is
inconsistent and is also inconsistent with the order of the gospel paralleis ;
therefore, it will be best to examine each of Justin's passages separately
before drawing final conc1usions
conclusions about the source or sources underlying
Dial. 17: 4 and Dia!.
Dial. 112:
4.
Dia!.
II2 +
If we follow the order of Dia!.
Dial. 17: 4, we gain the following picture from
the above chart. Dia!.
Dial. 17:4a
17:4c is apparently a harmony of Mt. 23:23
and Lk. II ::42
42 with abbreviation and slight modification. The
OUOCL U[L!:v,
YPOC[L[Loc't'e:!:c; xaL
XOCL <l>apLO"a~oL
<l>OCPLO"OC!:OL U1tOXpL't'aL
U1tOXPL't'OCL apparently
beginning ouaL
u!.L~v, 'Ypa!.L!.La't'e:~~
36
TRAT OCCUR MORE TRAN

TRAN ONCE
ONCE
TRE SAYINGS TRAT
comes from Mt. 23:23 (OUOC&

(ouod U(.Lt:v,
UfL~v, ypoc(.L(.Loc1"et:e;
ypcxfLfLcx't'e~e:; XOC&
xcxt <POCPLcrOCt:OL)
ct>cxp~crcx~o~) and not from
the Lukan parallel from which ypoc(.L(.Loc1"et:e;
ypcxfLfLcx't'e~e:; and U1tOXPL1"OCL
U1tOXp~'t'CXL are both missing.
The next phrase 1)1"L
()'t'~ &.1to~exoc1"oihe
&1tOaexcx't'o't'e 1"0
't'o ~Mocr(.LoV
~auocrfLov could have come from
either Mt. 23: 23 or from Lk. II
II::42,
42, both of which have the same reading
xcxt 1"0
't'o 1t~Yocvov
7djycxvov is paralleled only in
as Justin; however, Justin' s phrase XOC&
't'~v ~e &.Y&1t"YJv
&ycbt1Jv 1"0i)
't'o 8eoi)
6eo XOC&
xcxt 1"~V
't'~v XPLcrLV
XPLO'tV ou XOC1"OCvoet:1"e
xcx't'cxVOeL't'e
Luke. Further, Justin's 1"~V
finds its only parallel in Lk. II: 42 (XOC&
(xcxt 1tocpepxecr8e
1tcxpepxecr6e ~v
't'~v xPLcrLv
XPLcrLV XOC&
xcxt ~v
&y&1t"YJv
1"0i)
8eoi)),
although
the
phrases
are
reversed,
the
verb
is
different,
&YOC1t1JV 't'o 6eo),
and Justin's text is shorter. Therefore, there can be little doubt that
either Justin or his source harmonized and abbreviated Mt. 23:23
23: 23 and
Lk. II:42.
Dial. I7:
17: 4 reproduces quite closely
dosely the text of Mt. 23: 27 for which
Luke has no parallel, although either Justin or his source apparently
modified this text of Matthew and shortened it.
An examination of Dial. 17:
I7: 4y again indicates a harmonization of
elements from Matthew and Luke. OUOC&
oucxt U(.Lt:v,
UfL~V, ypoc(.L(.Loc1"et:e;,
ypcxfLfLcx't'eLe:;, paralleis the
text of Mt. 23:I3
23: 13 (OUOC&
(oucxt ~e u(.Lt:v,
ufL~v, ypoc(.L(.Loc1"de;),
ypcxfLfLcx't'e~e:;), but Justin's 1)1"L
()'t'~ 1"cXe;
't'!Xe:; xAde;
xAe~e:;
exe't'e is not identical to either Matthew or Luke although similar to both;
~xe1"e
however, it is perhaps closer
doser to Luke, since Matthew does not have the
\CXU't'O~
'"\ oux
, eLcrepxecr
\,
'
,,s word s XOCL
"
"
86E XOCL
'\ 't'oue:;
\
,
11 B
B u tt JJ us tt m
noun a tt a.
eLcrepX0(.LeIn
xcx~ OCU1"OL
e~crepXEcr e
xcx~ 1"OUe;
E~crEpxofLe11
voue;
voue:; XWAUe1"e
XWAUE't'E show influence from both Matthew and Luke. OCU1"O&
cxu't'ot is
dcrepXEcr6e to Matthew; and Justin and Luke both
peculiar to Luke and dcrepxecr8e
use a form of the verb xWAUeLv,
xWAUe~v, whereas Matthew has ou~e
ouae 1"OUe;
't'oue:; eLcrepXO(.LedcrepxofLevoue;
voue:; &.cpLe1"e
&cpLE't'E dcreA8et:v.
dcrEA6E~V. Further, J ustin's o~"YJyol1"ucpAo[
Oa1Jyot 't'UCPAOL is paralleled in Mt. 23:
16.
I6. Therefore, our examination would seem to indicate that Apol. 17:4y
I7: 4Y
was either based on a source that harmonized Mt. 23: 13,
I3, 16
I6 with Lk. II: 52
or that Justin hirnself harmonized these verses. Our overall picture of
Dial. 17:
I7: 4 is that Justin either harmonized these various texts of Matthew
and Luke or else used a source that had already harmonized them. 11
Now let us turn our attention to Justin's second quotation of this
passage, Dial. II2: 4. Dial. II2: 4a reproduces quite closely
dosely the text of
Mt. 23: 27 (for which Luke has no parallel) with slight modifications
and with abbreviation but in almost complete agreement with the
quotation in Dial. 17:
I7: 4. Dial. II2 :4 again comes dosest
closest to the text of
~Mocr(.Lov &1tOaEXCX't'ov't'ee:;
&.1to~exoc1"oi)v1"ee; is parallel to either Mt. 23: 23 or to
Matthew: 1"0
't'o ~auocrfLov
ae
ae
1 Massaux (Influent;e
I'Evangile, p. 518) argues that Justin here combines the
(Influence de l'Evangile,
texts of Matthew and Luke but that he does not seem to depend on any sources
other than the gospels, but Massaux does not seem to realize that this combination
of Matthew and Luke may have been an element not of Justin himself but of his
source.
TRE SAYINGS
TRAT OCCUR
MORE TRAN
TRE
SAYINGS TRAT
OCCUR MORE
TRAN ONCE
ONCE
37
42, both of which are identical in their text of this phrase; but
II:42,
Lk. II:
ae:
jAOV xommLvov't"c:~,
't"U<jlA01. oa'YjYo[
3e: XtX{L'
X&.[L'YfJAOV
XCX1"CX7tLvov-re:c;, 1"UepAot
03'fJYOL is dosest to Mt. 23: 24 (for
which Luke has no parallel), although Justin's text is shorter than
Matthew and the order of the address is reversed. Therefore, we see that
in Dial. II2:
II2: 4 Justin either hirnself shortened and adapted the text of
Mt. 23:27, 23, 24 or else used a source that already had these features.!
features. 1
A comparison of Dial. 17: 4 with Dial. II2:
II2: 4 indicates that although
the two texts do not parallel each other exactly they do reproduce alm ost
exactly the same variants from the text of Mt. 23: 27 in that portion
where they do parallel each other (Dial. 17:
4 and Dial. II2:
4a.). This
I7:4
II2:4CX).
indicates that there is no need to condude that Justin was here quoting
from two different sourees. Rather, Justin may be quoting in each
passage different portions of a larger context,2 and this larger context
was apparently a harmony of Matthew and Luke. 33
't"~v
1"~V
Ir. DIALOGUE
DIALOGUE 125:4,
ApOLOGY 16:6,
125: 4, DIALOGUE
DIALOGUE 103:6,
103: 6, ApOLOGY
16: 6, AND
AND
DIALOGUE
DIALOGUE 93: 22
Dial. 125:4
reypa.7t't"a.~
Elc:ov (mu
crou 7tpocrxUV~crC:L~
xa.1. a.u'
t"<J) {Lov!p
reypcx7t1"cx~' KUPLOV
Kup~ov 't"ov
1"OV 8e:6v
7tpocrxuv~O"e:~c; xcxt
CXU1"<J)
[L6vcp Aa.'t"pc:UcrC:L~.
ACX1"pe:UO"e:~c;.
Dial. 103:6
7tcxye: 07tLcrW
(mLO"(U {Lou,
[Lou, cra.'t"a.viX
O"cx1"cxviX' xupwv
O"ou
"Y 7ta.yc:
XUPLOV 1"OV
't"ov 8e:6v
Elc:ov crou
[L6vcp Aa.'t"pc:UcrC:L~.
ACX1"pe:UO"e:~c;.
{Lov!p
7tpocrxuv~O"e:~c;
7tpocrxuv~crc:~~
xcxt
CXU1"<J)
xa.1. a.u'
t"<J)
Apol. 16:6
Me:YLO"1"'
EV1"OA~ ecr't"~'
EO"'rL' Kupwv
1"OV Elc:ov
8e:6v crou
O"ou 7tpocrxUV~crC:L~
7tpocrxuv~O"e:~c; xa.l
xcxt a.u'
CXU1"<J)
[L6vcp
MC:YLcr'
t"'YfJj ev't"oA~
KUPLOV 't"ov
t"<J) {Lov!p
ACX1"pe:UO"e:~c; e~
E~ lSA'
fJC; TYjc;
O"ou xcxt
E~ lSA'
fJC; TYjc;
O"OU, XUPLOV
xup~ov
Aa.'t"pc:UcrC:L~
A'Yj~
't"-Yj~ XCXp3LCXC;
Xa.paLa.~ crou
xa.1. e~
A'Yj~
1"-Yj~ LO"XUOC;
~crxuo~ crou,
1"OV
1"OV 7tOL~cra.V't"tX
7tO~~O"CXV1"&. crc:.
O"e:.
't"ov 8e:ov
Elc:ov 't"ov
Dial. 93:2
'Aycx7t~O"e:~c; XUPLOV
xup~ov 1"OV
O"ou e~
E~ lSA'
fJC; TYjc;
O"ou xcxt
E~ lSA'
fJC; 1"-Yj~
TYjc;
'Aya.7t~crC:L~
't"ov 8e:6v
Elc:ov crou
A'Yj~
1"-Yj~ XCXp3LCXC;
xa.pa[a.~ crou
xa.1. e~
A'Yj~
LO"XUOC;
O"OU, xcxt
7tA'fYJO"LOV
O"ou WC;
0"e:cxu1"6v.
~crxuo~ crou,
xa.1. 1"OV
't"ov 7tA'
jcrLov crou
w~ crc:a.u't"ov.
112: 4 Wright maintains (pp. 26 f.) that "it seems quite
1 With respect to Dial. 1I2:4
probable that we have to do with but a summary framework embracing instances
of typical pharisaic misplacement of ethical emphasis, according to ]ustin's
context, and not with a purposefully conceived aggregation of harmonistic texts."
However, my present analysis refutes this position.
2 I have reached the same conc1usion in my analysis of Apol. 16: 11 and Dial.
76:5 (see above, pp. 22-25).
33 Baldus argues (p. 43) that these two texts are (r)
(I) two different gospel citations
and (2) memory citations, but this position cannot stand in view of my present
study.
38
TRE
TRAN ON
ONCE
THE SAYINGS THAT
CE
This saying, which appears four times in Justin, is found twice in the
synoptic gospels: (1)
12: 30, 31 (paralleled in Mt. 22:
37 -39 and
(I) Mk. 12:3,
22:37-39
Lk. 10:27), the so-called great commandment; and (2) Mt. 4:
10 and
4:10
Lk. 4:8 (from Q) in the temptation story. In Dial. 125:4 andDial. 103:6
Justin follows more closely the version in Mt. 4:
4:ro
10 and Lk. 4:8,
4: 8, and in
paralleIs more closely the version
A pol. 16: 6 and Dial. 93: 2 the text parallels
of Mk. 12:3,31, Mt. 22:37-39, and Lk. 10:27. Therefore, I shall examine
separately each of these two versions of the saying.
Dial. 125:4
&.TCoxpLVe'
TIXL
&.7tOXpLve'rlX~
ya.p
y<xp
IXU'r<J)
whC!'>'
Dial. 103:6
,
XIX~
XIXl
&'
TCexpLvIXcr6IXL
&.7texp
Lv1XG61X~
,
Mt. 4:10
4: 10
Lk. 4:8
'TO'Te
AeyeL
XIX/.
XlXt
&.7toxp~6et<;
&.TCOXPL6dc;
IXU'T<p
IXU'r<J)
(; 'I'l)Gouc;
...
, T-<p'
eLTCev
IXU'
IXU'T<p
IXU'r<p
'rov
'TOV Xp~G'r6v'
XpLG'T6v'
"YTCIXye
"Y7tlXye
<)1tLGW
07tLGW [Lou,
GIX'rlXvii
GIX'TIXvii'
'I'l)Gouc;'
o(; 'lYlGou<;'
uTCIXye,
7tlXye,
reyplX7t'rIX~
reypIXTC'TIXL'
'TOV
Kupwv 'rov
6e6v GOU
XUpwv ''rov
TOV
xupwv
6e6v GOU
GIX'rlXvii'
GIX'TIXvii'
yeypIXTC'
TIXL y&p'
yeyplX7t'rIX~
yocp'
TOV
xupwv ''rov
6e6v GOU
7tpocrxuv~Ge~<;
TCpOGXUV~GeLC;
7tPOGxuv~Ge~<;
TCpocrx.uV~GeLC;
TCpOGXUV~GeLC;
7tpocrxuv~Ge~<;
XlXt IXU'r<J)
xIXl
IXU'TC!'> [L6v [Lov<p
[L6v<p
AIX'rpeUGe~<;.
AIX'TpeUGeLC;.
~
XIX~
,....
XIXL IXU'r [L6v<p
AIX'rpeUGe~<;.
AIX'TpeUGeLC;.
The introduction to this saying in Dial. 125: 4 (&.7tOXpLve'rlX~

(&.TCoxpLVe'TIXL Y<XP
ya.p IXU'r<J)
1X1hC!'
TCexpLvlXcr6lXL 1X1hC!'
'TOV Xp~G'r6v)
XpLG'T6v) perhaps reflects
and Dial. 13: 6 (XIX/.
(XlXt &'
&.7texpLvIX()61X~
IXU'r<J)> 'rov
4: 8 (XIX/. &.7toxpL6dc;
&.7toxp~6et<; (;
0 'I'l)Gouc;
'hjGou<; dTCev
d7tev IX'
IXU'r<J)
influence from Lk. 4:8
)'TC!', although it
must be realized that the similarity of these three texts may be coincidental (1)
(I) because it is quite natural to introduce a saying of Jesus with a
&.7tOXpLVO[LIX~ and (2) because Dial. 125: 4, Dial. 13: 6,
form of the verb &.TCoxplvo[LIXL
and Lk. 4: 8 all use different forms of this verb.
The rebuke 7tlXye
uTClXye <lTClGW
GIX'TlXvii of Dial. 13: 6 is missing from the
07tLGW [LOU, GIX'rlXvii
best manuscripts of Luke 1 but has an approximate parallel in Mt. 4: 10
1
7tlXye: 07t(crCil
[LOU, crocTocv
crlX'rIXVii.
1 Certain manuscripts and versions of Lk. 4: 8 add 1Jmxye:
7t[crw f.l.OU,
(AWbrilAil
(A
W b r6.AII unc.9
unc. 9 bl q Cop. wi. et dz. recent. Syr. pesh. Aeth. cod. a); however,
these witnesses do not indicate that this reading was old enough to have been
4: 8. Rather, it appears that the text of Lk. 4:
derived by Justin from Lk. 4:8.
4:88 has
like the text of certain manuscripts of its Matthaean
here been harmonized to read Iike
parallel. See below.
TRE SA
SAYINGS
TRAT OCCUR
OGGUR MORE THAN
TRAN ON
ONGE
THE
YINGS THAT
CE
39
(ihtocye, aoc't"ocvii).
crOC't"OCVOC). Justin's version (7tocye
(ihtocye o7t~a(U
(J7tLcr6) (LOU,
[LOU, aoc't"ocvii)
croc't"ocvoc) is apparently
(7tCxye,
lO with Mt. 16:
l6: 23, where in rebuking
the result of harmonization of Mt. 4: 10
\)1tocye o7t~a(U
(J7tLcr6) {LOU,
[LOU, aoc't"ocvii.
croc't"ocvoc. 11 The word yeYPOC7t't"ocL
yeYPoc1t't"oc~ from
Peter J esus says 7tocye
l25: 4 has a parallel in both Matthew and Luke, and the remaining
Dial. 125:
l25: 4 and Dial. 103:
l03: 6 (XUpLOV
(xupwv 't"v
't"ov 6e6v aou
crou 7tpoaxuv~aeLe:;
1tpocrxuv~cre~.;
section of Dial. 125:
xoct ocv'
ocu't"<!>
" (L6v<p
[L6vep Aoc't"peuaeLe:;)
Aoc't"peucre~.;) is identical to Mt. 4: 10,
lO, whereas the Lukan
XOCL
1tpocrxuv~cre~.; XUPLOV
xup~ov 't"v
't"ov 6e6v aou
crou XOCL
xoct
parallel has the inverted word order 7tpoaxuv~aeLe:;
2
2
ocu't"<!>
" (L6v<p
[L6vep Aoc't"peuaeLe:;.
Aoc't"peucre~.;.
ocv'
l25: 4 and Dial.
It is, therefore, apparent that as his source for Dial. 125:
l03:6 Justin either harmonized Mt. 4:10
4:lO and Mt. 16:23
l6:23 or else used a
103:6
source that had already harmonized these elements. It
I t is also possible
that the introduction to these passages in Justin shows influence from
4: 8; however, this influence is by no means certain. 33 The second
Lk. 4:8;
l6:6
version of this saying, the great commandment, appears in Apol. 16:6
and Dial. 93: 2; and I shall now turn to an examination of this material
with its gospel paralleis.
parallels.
l6:6
Apol. 16:6
Dial93: 2
MeYLcr't"1j
Mey~aTY)
eV't"oA~
V't"OA~
,
eO''t"~
ea't"L'
Kupwv't"ov
KUPLOV't"V
6e6v crou
aou
1tpocrxuv~
7tpoaxuv~
Mt. 22:
22:37-39
l2:30,
3l Lk. 10:27
lO:27
37-39 Mk. 12:
3,31
30
XOCLt
et:p1j
6 ae
xoc
6 ae Z<p"IJ
ocu'
ocv't"
"<!> .
&1toXp~6etl;
cX.7toxpt6de:;
eI1tev
d7tev'
,
,
,
,
,
,
37
37
,Ayoc7t~O"e:te:;
Ayoc1t~O'e~1;
't"ov
6e6v O'
OU
O"ou
xup~ov
XUPLOV
I
ocYOC7t"IJO"e:te:;
&YOC1t~O'e~1;
ocYOC7t"IJO"e:te:;
&YOC1t~O'e~1;
OCYOC7t"IJO"e:te:;
&YOC1t~O'e~1;
xupwv
XUPLOV 't"ov
't"v
6e6v crou
O"ou
xupwv
XUPLOV 't"ov
6e6v O'O"ou
OU
XUptOV
xup~ov
ev ()ArJ
't"Ti
e~
~ ()A1)1;
<lA"lJe:;
-rij.;
rije:;
xocpa~occ;
XOCpaLOCI;
e~
~
't"v
't"ov
6e:6v crou
O"ou
6e6v
xoct
XOCL
ocu'
ocv't"
"<!> [L6vep
{L6v<p
O'e~.;
aeLe:;
Aoc't"peucre~.;
Aoc't"peUaete:;
e~
~ ()A1j1;
<lA"lJe:;
-rijl;
rije:;
XOCpaLOCI;
xocpa~oce:;
e~
~ ()A1)1;
<lA"lJe:;
-rijl;
rije:;
XOCpaLOCI;
xocpa~oce:;
xocpa[~
()A1j1;
<lA"lJe:;
rije:;
-rijl;
xocpa~oce:;
xocpaLOCI;
1 This harmonization of Mt. 4:10

4: 10 and Mt. 16:23
16: z3 appears in many manuscripts
of Mt. 4: 10 (C2DELMUZrn
(ODELMUZrn 11355.209.
1I355 zog. 346. 543 22. 28.
z8. 33 71. 157 248.
z48. 349. 482.
48z.
6gz. 892
8gz 22.. al. pIer., item. retro me b 1, post me d h, similiter Syr. cur.sa. hI.
hl. txt.
517. 692.
Cop sa. bo. (2
(2 MSS) Aeth.).
2 Many manuscripts of Lk. 4: 8 have the order xupwv
KUPWV '<ov
TOV 6e:6v crou 7rpocrXUV~cre:L<;;
1t"POcrKUV~cre:tC;
x(Xt
<pe:Ucre:L<;; (Sinaiticus BDFLWbAE I.
Kext (x1h<j>
odmji fL6v<Jl
fL6vep A(X'
AIXTpe:Ucre:tC;
1. 33. 69
6g. 118.
II8. 124.
1z4 130. 131. 157.
al.
30 fere b c e f ff2 g1.2. 1 q Vg. Goth. Cop. Syr. utr. Aeth.); however, this reading is
apo
certainly not original but is rather the result of harmonization to Mt. 4: 10.
33 The fact that the saying in Dial. 103: 6 is immediately preceded by the words
zz (Y16<;;
(Y!6c; fLOU e:!
d cru,
of the voice at J esus' baptism as recorded in D it. codd. of Lk. 3: 22
eyw cr~fLe:POV
cr~fLe:pov ye:yeW1)x&
ye:yeVV7)Ka. cre:) perhaps supports the position that there is Lukan
&yw
influence in these texts of Justin.
THE SAYINGS TRAT

THAT OGGUR
OCCUR MORE TRAN
THAN ON
ONCE
TRE
GE
O"OU
cou
(reu
aou
xoc~ e:v
ev
XotL
XotL
xoc1. E~
e~
<lA'{J Tri
{)A71
()AY)~
<lAYjC; TIj~
TIjc;
XotL
Xoc~ e:v
ev
"A
'{J '"t"'
o 7l
t"7J-{J
tj!uxn O"OU
cou
o/Uxri
,\ ,
xoc~ e:V
ev
XotL
tj!UXYjC; O"OU
O"ou
o/UX-Yj~
XotL
xoc1. E~
e~
o/Uxri
tj!uxn O"OU
aou
,\ ,
XotL
Xoc~ e:V
ev
<lA'{J Tri
"t"n
{)A71
()AY)~
<lAYjC; TIj~
TIjc;
{)A71
<lA'{J Tri
"t"n
~~OCVOL~
aLotVOL~
~~OCVOLOCC;
aLotVOLot~
ClOU.
O"OU.
O"OU
cou
lO"xui:
Laxui:
O"OU
aou
XotL
xoc1. E~
e~
XotL
xoc~ e:V
ev
<lAYjC; TIj~
TIjc;
()AY)~
xoc1. E~
e~
XotL
<lAYjC; TIj~
TIjc;
()AY)~
<lAYjC; TIj~
TIjc;
()AY)~
<lA'{J T?i
"t"n
()A71
LCXUOC;
lGXUO~
cou,
GOU,
LCXUOC;
lO"xuo~
cou,
O"OU,
Laxuoc;
lO"xuo~
O"OU.
aou.
aLotVOL~
~~OCVOL~
cou
GOU
cou
GOU
cou
O"OU
, ,
\
rn
, ,,.
xoc1. e:C;
e~
XotL
, ,
\
, ,
\
O"OU,
aou,
38 OC{hYj EO"TLV
ea"t"1.v
38otTY)
{LeYOCAYj
~ ILe:YOCAY)
xoc1. 7tpW't"Y)
7tpw"t"Yj
XotL
eV"t"oA~.
EVTOA~.
39~eu"t"epoc
39
ae:UTEpot
31~eu"t"epoc
31ae:UTEpot
O{LOLOC
0ILOLot ocu"t"n
ot1hri
otTY)
O(1)"t"Yj
XotL
xoc1.
"t"v
TOV 7tAYjaLOV
7tAY)O"LOV
&YOC7t~ae~c;
&.Yot7t~O"e:L~
"t"OV
TOV 7tAYjO"LOV
7tAY)O"LOV
&YOC7t~ae~c;
&.Yot7t~O"e:L~
TOV 7tAYjO"LOV
7tAY)O"LOV
XotL
xoc1.
"t"OV
TOV 7tAYjCLOV
7tAY)GLOV
cou
O"OU WC;
W~
I
aeocu"t"ov.
0"e:otUT6v.
aou
O"OU WC;
W~
,
aeocu"t"ov.
0"e:otUT6v.
aou
O"OU WC;
W~
,
0"e:otUT6v.
aeocu"t"ov.
aou
O"OU WC;
W~
,I
O"e:otUTOV.
aeocu"t"ov.
XUPLOV "t"ov
TOV
6eov
6e:ov TOV
7to~~aocV"t"oc
7tOL~O"otV't"OC
ae.
O"e:.
The opening words of A

pol. 16:
6 ({LeYLa"t"Yj
ve their
Apol.
r6:6
(ILe:YLO"TYl eV"t"oA~
EVTOA~ ea"t"L)
EO"TL) ha
have
dosest parallel in Mt. 22:38
22: 38 (OC1)"t"Yj
(IXTY) ea"t"1.v
EO"TLV ~ (LeyocAYj
ILe:YOCAY) xoc1.
XIXL 7tpw"t"Yj
7tPWTY) ev"t"oA~).
EVTOA~). Then
Apol.
A pol. 16:6
r6: 6 ignores the evidence of both the synoptic paralleis to the
6: 5 1 by
great commandment and the Old Testament text of Deut. 6:5
reading XUPLOV "t"OV
TOV 6e6v
6e:6v aou
O"ou 7tpo())(uv~ae~c;
7tpoO"XUV~O"e:L~ xoc1.
XIXL ocu"t"<!>
lXuTiii {L6vep
IL6v<p Aoc"t"peuae~c;
AIXTpe:UO"e:L~ instead
of &yoc7t~ae~c;
&.YIX7t~O"e:L~ xup~ov
XUPLOV "t"ov
TOV 6e6v
6e:6v aou
O"ou of the synoptic parallels
paralleis and Dial. 93: 22
or &YOC7t~ae~c;
&.YIX7t~O"e:L~ KUPLOV "t"ov
TOV 6e6v
6e:6v aou
O"OU of Deut. 6: 5. Rather this section of
r6:6
4:ro,
r25:4,
I03:6
Dial. 16:
6 paralleis exactly Mt. 4:
10, Dial. 125:
4, and Dial. 13:
6
par allels
already discussed above; but in this same instance Dial. 93: 22 paralleis
exact1y
exactly Mt. 22:37
22 :37 Mk. 12:3,
r2 :3, and Lk. 10:27.
ro :27.
1 Deut. 6: 5 )(OC~
XOCL KUPLOV
Kup~ov 't"ov
TOV 6e:6v (mu
O"ou tl;
t~ lSA1J<;
8A7J~ TIj<;
TIj~ 8LOCVO(OC<;
B~ocvo(oc~ O"ou )(OC~
XOCL tl;
t~ lSA1J<;
8A7J~ TIj<;
TIj~ ~ux'ij<;
cjJux'ij~
XOCL tl;
t~ lSA1J<;
8A7J~ TIj<;
TIj~ 8uv,xf1.e:w<;
Buv&[J.e:w~ crou
o"ou (Henry Barc1ay Swete, The Ola
Old Testament in Creek
O"ou )(OC~
[Cambridge, I887J,
1887J, p. 355).
41
THE
TRE SAYINGS
SAYINGS THAT
TRAT OCCUR
OCCUR MORE THAN
TRAN ON
ONCE
CE
Apol.
A pol. 16:6
16: 6 and Dial. 93:2
93: 2 agree with each other against the evidence
of the gospels and Deut. 6: 5 in reading e~ <lA"t)<;
I5A'YJ~ rij<;
TIi~ xapaLa<;
XlXpaLIX~ 0"01)
(Jou xal.
XIX~ e~
e~ <lA"t)<;
I5A'YJ~
rij<;
TIi~ LO"XUO<;
t(JXuo~ 0"01),
(JOU, omitting the references to both ~1)X~
tJ;UX~ and a~avoLa
aLIXVOLIX found in
both the synoptic parallels
paralleis and in Deuteronomy. e~ <lA"t)<;
I5A'YJ~ rij<;
TIi~ xapaLa<;
xlXpa[lX~ 0"01)
(Jou
of ]ustin's
Justin's texts finds a parallel in Mk. 12:30 and Lk. 10:27,
ro:27, but ]ustin's
Justin's
xa1.
XIX~ e~ <lA"t)<;
I5A'YJ~ -6j<;
't'~~ LO"XUO<;
t(JXuo~ 0"01)
(Jou finds its only parallel in Mk. 12: 30, this phrase
being completely absent from the Matthaean parallel and in the dative
case in Lk. 10:
27 (ev <lAn
t"TI LO"XU~
ro:27
I5A7J 'Tn
t(JXu'~ 0"01)).
(Jou). An examination of the patristic
evidence indicates that this middle section was known in many different
early church:
combinations and versions in the eady
12 (Sthlin, I, GCS,
CCS, p. 284)
Clem. Alex., Paed. III, I2
6e:6v
t"TI LO"XU~
6eov 0"01)
(Jou ev <lAn
I5A7J xapaL~
XlXpaL~ 0"01)
(Jou xa1.
XIX~ ev <lAn
I5A7J -rn
Tn ~1)XTI
tJ;uxri 0"01)
(Jou xa1.
XIX~ ev <lAn
I5A7J ''t'ri
t(JXUL
0"01),
(JOU, xa1.
XIX~ 't"ov
't'ov 1tA"t)O"LOV
7tA'YJ(JLOV 0"01)
(Jou w<;
w~ 0"e:(1)'t"6v.
(JelXu't'ov.
Clem. Alex., Liber Quis Dives Salvetur 27 (Sthlin, III, GCS,

CCS, p. I78)
178)
&ya1t~O"e:~<;
&YIX7t~(JeL~ xup~ov
xupwv 't"ov
't'ov 6e:6v
6eov 0"01)
(Jou
a1)veXfLe:W<;
auv&fLew~ 0"01).
(Jou.
e~ <lA"t)<;
I5A'YJ~ rij<;
TIi~ ~1)X-Yj<;
tJ;uX~~
0"01)
(Jou xa1.
XIX~
e~ <lA"t)<;
I5A'YJ~ rij<;
't'~~
Basil, Regulae Brevius Tractatae, Interrogatio CLXIII (Migne, PG,

PC,
1188-1189)
XXIII, II88-II89)
npw't''YJ ae
ae: xal.
XIX~ fLe:YeXA"t)
fLeY&A'YJ eV't"oA~
ev't'OA~' 'Aya1t~O"e:~<;
,AYIX~(JeL~ Kup~ov
Kupwv 't"ov
't'ov 0e:6v
0eov 0"01)
(JOU e~ <lA"t)<;
I5A'YJ~
IIpw't""t)
rij<;
t"-Yj<; a~avoLa<;
TIi~ xapaLa<;
XlXpaLIX~ 0"01),
(JOU, xa1.
XIX~ e~ <lA"t)<;
I5A'YJ~ ''t'~~
aLIXVOLIX~ 0"01),
(JOU, xa1.
XIX~ e~ <lA"t)<;
I5A'YJ~ rij<;
TIi~ LO"XUO<;
t(JXUO~
0"01)
't"au-rn ''Aya1t~O"e:~<;
(JOU' xa1.
XIX~ ae:1)'t"Epa
aeu't'eplX ofLoLa
OfLOLIX 't'IXU't"(J'
AYIX7t~m:L~ 't"ov
't'ov 1tA"t)O"LOV
7tA'YJ(JLOV 0"01)
(JOU w<;
w~ 0"e:(1)'t"6v
(JelXu't'ov'
PC, XXIX, 392)

Basil, Homilia in Psalmum XLIX (Migne, PG,
Kup~ov 't"ov
xa1.
,'Aya1t~O"e:~<;
AYIX7t~(JeL~ Kupwv
't'ov 0e:6v
0eov 0"01)
(Jou e~ <lA"t)<;
I5A'YJ~ rij<;
't'~~ xapaLa<;;
XlXpaLIX~ 0"01),
(JOU, XIX~
rij<;
rij<; a~avoLa<;
TIi~ ~1)X-Yj<;;
tJ;uX~~ 0"01),
(JOU, xal.
XIX~ e~ <lA"t)<;
I5A'YJ~ 't'~~
aLIXVOLIX~ 0"01).
(Jou.
e~ <lA"t)<;
I5A'YJ~
Orosius, Apology 31,

3I, 4 (Zangemeister, p. 658)
diliges Dominum Deum tuum ex toto corde tuo et ex tota anima
tua et ex totis viribus tuis
tuis;; et secundum simile huic
huic:: diliges proximum
tuum tamquam te ipsum.
Hilarius, De Trinitate IX, 24 (Migne, PL, X, 300)
ita diligendus ex toto corde et ex totis viribus et ex tota anima:
et diligere proximum tamquam se ipsum.
Cyprian,
diliges
tua et
diliges
De Catholicae Ecclesiae Unitate 15

I5 (Hartel, p. 224)
Dominum Deum tuum de toto corde tuo et de tota anima
de tota virtute tua. hoc primum et secundum simile huic:
proximum tuum tamquam te.
42
ON CE
(Hartei, p. 323)
Epistola ad Fortunatum 2 (Hartel,
Dominum Deum tuum de toto corde tuo et de tota anima
de tota virtute tua. hoc primum et secundum simile huic;
proximum tuum tamquam te.
Although none of these fathers agrees exactly with the text of Justin,
these texts do demonstrate the wide variety of combinations in which
this material circulated. However, the agreement of Justin in inc1uding
only e~ ()A1JC;
OAY)C;; 't"~c;
-rijc;; xoc.p~[oc.c;
XIXP~LIXC;; (Jot)
e}Qu and xoc.t
XlXt e~ ()A1JC;
OAY)C;; ~c;
-rijc;; L(JXUOC;
Lcrx,UOC;; (Jot)
O'ou in exactly the
r6:6
93:22 probably indicates depensame form in both Apol. I6:
6 and Dial. 93:
dence upon a written tradition.
It is also significant that the two passages in Justin end differently:
Dial. 93: 2, apparently following the form of Luke, with the phrase
xoc.t
't"ov 7tA1J(J[OV
WC; (JEoc.t)'t"6v
XlXt -rov
7tAY)O'LOV (Jot)
O'ou WC;;
O'elXu-r6v and A pol. I6:
r6: 6 with the phrase xupwv
XUPLOV 't"ov
-rov
OEOV 't"ov
7tOL~(Joc.V't"rX. O'e
(JE not found in any of the gospel paralleIs.
Oeov
-rov 7tOL~O'IXV-rOC
paralleis. Kster
has argued convincingly that there is underlying Barnabas r9:
I9: 22 and
r: 2 a J ewish tradition of the two ways, and in this material
Didache I:
A pol. I6:
r6: 6 (XUpLOV 't"ov
-rov OEOV
6eov 't"ov
-rov 7tOL~(Joc.V't"rX.
7tOL~O'IXV'rOC
we find a parallel to the reading of Apol.
Cyprian,
diliges
tua et
diliges
(JE): 11
O'e):
Barn. r9:2
I9: 2 (Lake, I, P.400)
p. 400)
&yoc.7t~(JELC; -rov
't"ov 7tOL~O'IXV-rOC
7tOL~(Joc.V't"rX. O'e
(JE
&YIX7t~O'eLC;;
Did. r:2
P.308)
I: 2 (Lake, I, p.
308)
7tpw't"ov &YIX7t~O'eLC;;
&yoc.7t~(JELC; -rov
't"ov Oeov
OEOV -rov
't"ov 7tOL~O'IXV'rOC
7tOL~(Joc.V't"rX. O'e,
(JE, ~eu-repov
~EU't"EPOV -rov
't"OV 7tAY)O'LOV
7tA1J(J[OV O'ou
(Jot)
7tpw-rov
WC;
WC;;
(JEoc.t)'t"6v.
O'elXu-r6v.
----
Synoptische tJberliejerung, pp. 133 f., 170 ff. Richard Glover ("The Didache's
Quotations and the Synoptic Gospels," New Testament Studies V [1958-1959],
[1958-1959J,
pp. 12-39) agrees that Did. I: 2 supports Justin in his addition of the phrase xupwv
TOV O<:ov
Oe:ov '1:0V
TOV 1tOt~O'O(V'1:cX
7tOL~cr<XVTcX 0'<:.
cre:. Leon E. Wright (pp. 60 f.), on the other hand, maintains
that this phrase of Justin should be attributed to oral tradition of Jewish origin.
16:6
1 :2,
In comparing the phrase of Apol. 16:
6 and Did. I:
2, Wright argues that "Justin's
free quotation involving the identical phrase is due probably to the same or to a
similar source. His repetition of this idea in a different connection, nevertheless,
suggests a rather fluid application more compatible with an oral rather than with a
stereotyped
stercotyped documentary version. This, of course, cannot be urged. In neither of
Justin's contexts, however, is the idea demanded in a manner suggestive of its
being an independent creation. Thus the essential J ewishness of the sentiment here
indicated leads one to suspect that Justin, along with the Didache, is reproducing
from an uncanonical source a sentiment of prior urgency in the sphere of J ewish
dogmatics." Kster's study reduces the probability that this phrase is a free
quotation by Justin. In the same connection it should be noted that the phrase
7tOL~cr<xC; TCt
Tcl mxv'1:o(
7tcXV'r<X occurs in the following verse, A pol. 16: 7; and it is quite possible
(; 1tot~O'O(~
that Justin actually found the phrase xupwv '1:0V
TOV 6<:ov
Oe:ov '1:0V
TOV 1tOt~O'O(VTcX
7tm~cr<xvTcX 0'<:
cre: in his source
for A pol. 16: 6 and hirnself added (;0 1tOt~O'O(~
1:Ctcl 1tcXV'1:o(
7tOL~cr<xC; '..
r;cXvT<X thc second time in A pol. 16: 7
(see above, pp. 17-20).
I1
43
The results of the above discussion of A

Apol.
I6: 6 and Dial 93: 2 can
pol. 16:
tabje:
be summarized in the following table:
Apol. 16:6
I6:6
Source
Me:Y(G't"'Y)
Me:y(cr1""1) eV't"oA~
enoA~ eG't"L'
ecr1"L
XUPLOV 't"ov
't"ov 1mL~Gotv't"&
1"0'1 6e:ov 1"0'1
7tOL~craV1"&. Ge:
cre:
22:38
:38
Mt. 22
Mt 4:IO
4: 10
I2:30 or Lk. 10:27
IO:27
Mk. 12:30
I2:30
Mk. 12:30
non-synoptic Didache-like material
Dial. 93:2
Source
.. 6e:ov GOU
, Ayot1t~Ge:LC;
Aya~cre:L<; ...
crou
Mt.
Mk.
Mk.
Lk.
XUPLOV 't"ov
1"0'1 6e:ov .
... Aot't"pe:UGe:LC;
Aa1"pe:ucre:L<;
e~ 5A'Y)C;
6A"1)<; ~c;
~<; Xotp~(otC;
xap~(a<; GOU
crou
Xott e~ 5A'Y)C;
xat
6A"1)<; 't"~c;
1"~<; LGXUOC;
tcrxuo<; GOU
crou
e~ 5A'Y)C;
6A"1)<; ~C;
1"~<; Xotp~(otC;
xap~(a<; GOU
crou
Xott e~ 5A'Y)C;
xat
6A"1)<; ~C;
1"~<; LGXUOC;
tcrxuo<; GOU
crou
Xott 't"ov
WC; Ge:otu't"ov.
xat
1"0'1 1tA'Y)G(OV
7tA"1)cr(OV GOU
crou &<;
cre:au1"ov.
22:37, Mk. 12:3,

I2:30, Lk.
IO:27
Lk.10:27
I2:30 or Lk. 10:27
IO:27
12:30
I2:301
12
:301
IO:27
10:27
Although A pol. 16:

I6: 6 and Dial. 93: 2 are not parallel in each phrase,
there is only a single section that indicates that Justin could not have
used the same source for both passages; and that section is the opening
clause where Dial. 93:2
93: 2 follows the synoptic paralleIs (Mt. 22:37,
22: 37, Mk.
12:3,
I2 :3, or Lk. 10:27)
IO:27) and Apol. 16:6
I6:6 harmonizes the material from the
temptation story (Mt. 4: 10).
IO). Indeed, it appears that Apol.
I6:66 is based
A pol. 16:
on a harmony of Mt. 22:38, Mt. 4:10,
4:IO, Mk. 12:3,
I2:30, and non-synoptic
Didache-like material, and Dial. 93: 2 is based on a harmony of Mk.
I2:30 and Lk. 10:27.
IO:27. 22
12:30
1 Massaux argues (Influence de l'Evangile, p. 53!)
531) that Justin has in Dial. 93:2
freely combined texts of Luke and Matthew and that we can safely exelude
exc1ude the
use of Mark, because the passage shows no literary influence from the second gospel.
But it has been shown that JJustin's text of Dial. 93: 2 demonstrates no peculiar
evidences of Matthew's text but does show dependence upon material found only
in Mark. Indeed, Justin's
xo:p3lo:<; crou appears as &v
xo:p3l~ crou
Justin's &1;
E~ 0);1)<;
ISA7)c; 't''ij<;
TIjc; xGCp8(GCc;
EV o);n
ISAfl 't''ij
Tjj xGCp8[1l'
in Mt. 22: 37, and JJustin's xo:t
't''ij<; tcrzuo<;
xGCt &1;
E~ 01.1)<;
ISA7)C; -r'ijc;
tcrxuoC; is entirely lacking in Matthew's
text.
2 Bousset argues (p. 86) that by comparing JJustin's text with Did. I: 2 there is
evidence of the use of an extra-canonical, pre-canonical source; but it is difficult
to understand how a pre-canonical source would have contained what are apparently harmonistic elements. Credner (p. 243) and Semisch (pp. 276-279) maintain
that Justin is quoting freely from memory, but this hypothesis overlooks what is
apparently a carefully devised harmonistic pattern that can hardly have arisen
accidentally through a failure of memory.
44
12.
ApOLOGY
Apol. 16:13
r6:r3 Dial. 35:3a
16: 13
AND DIALOGUE
Mt. 24:5; 7:
I5, 16,
I6, 19
I9
15,
35: 3a
Mk. I3:6
I3: 6
Lk. 2I:8
21:8
ae
o ae:
e:L7te:v'
eI7tE\I'
M7tE1'E
(.L~
AE7te:1'e fL~
7tAIX\I'I)6Yj1'E
7tAcxv1J6!fj1'e: .
24:5
IIoAAol.
IIoAAot
7tOAAOl.
7tOAAOt yocp
7tOAAOt
7tOAAOl.
EAEU()O\lTIXL
eAeucrov1'cx~
EAe:U()O\lTIXL
eAeucrov1'cx~
EAEU()O\lTIXL
eAeucrov1'cx~
7tOAAOt yocp
7tOAAOl.
EAEU()OnIXL
eAeucrov1'cx~
" Tep
Em
e:m
'np
" 1'lp
E7tL
Tep
e:m
O\l6[UXTL
ov6fLCX1'~
O\l6(.LIXTL
ov6fLCX1'~
e7tt 1'T
<1>
E7tl.
0\16
(.LQ(TL
ov6fLCX1'~
E7tl.
ht 1'T
<1>
O\l6(.LIX1'L
ov6fLCX1'~
E7tl. 1'<1>
O\l6(.LIX1'L
ov6fLCX1'~
(.LOU,
fLou,
(.LOU,
fLou,
(.LOU
fLOU
Myov1'ee;'
MYO\lTE~'
eyw
EYW
(.Lou
fLoU
Aeyonee;
Aeyone:~
(h~
<l1'L eyw
(.LOU
fLOU
Myov1'ee;"
MYO\l1'E~'
eyw
EYW
e:L(.LL
dfL~
E~(.LL,
dfL~,
7tOAAOt yocp
7tOAAOl.
--
~~ou(nv
~~ouow
--
o XpL()T6~,
xp~cr1'6e;,
erd
E~[1.L,
dfL~,
X(lL
XIX!.'
xcxt 7tOAAOU~
7tOAAOUe;
xQ(l.
xcxt 7tOAAOU~
7tOAAOUe;
XlXl.
7tAQ(\I~
7tACXV~
7tAIX\I~
7tACXV~
()OU()L\I.
croumv.
croucrL\l.
croucrL'J.
}(.(Xtpo~
XQ(LPO~
~yy~xev" (.LlJ
fL~
~YYLXE\I'
7topEu61j1'E
7tOpeu6~1'e:
", I
,, C- UV"
07tL()W
Q(U1'W\I.
07tLcrCU
CXU1'
7: 5
1
--
IIpo()eXETE
"
CX7tO
1'TW\I
CUV
1X7t0
\
IjJEU~O~euao-
7tpOrp1J1'WV,
7tPO~'I)TW\I ,
ohL'Jee;
OhL\lE~
e;PXov1'cx~
~pxonlXL
~~W6E\I
e;~cu6e:v (.Le:\I
fLev
e;~cu6e:v
~~W6E\I
evaeaufLevo~
E\laEaU(.Le\lOL
eVaeaUfLeVQL
E\laEaU(.Le\lOL
aep(.LIXTIX
aepfLcx1'cx
7tPOOC1'CUV,
7tPO&TW\I,
e;crcu6ev ~e
ae
~()W6E\I
e~m
E~()L AOXQL
AUXOL
&fl7tcxyee;.
&p7tQ(YE~.
aep(.LIXTIX
aepfLcx1'cx
7tPOOC1'CUV,
7tPO&TW\I,
e;crcu6ev
ae
~()W6E\I ae:
oV1'ee;
l)nE~ AOXO~
AUXOL
&p7tcxyee;
&p7tIXYE~ .
, TW\I
ex
1'C-UV
EX
e;pycuv
~pYW\I
, CUV
CXU1'
IXUTW\I
emyvwcrecr6e
EmY\lW()Ecr6E
CXU1'OUe;.
IXUTO\k
7tiiv ~e:
ae
7tii\l
7tpOe; u(.Lii~
UfLiie;
7tpO~
E\I
ev E\lM
evM (.LQ(()L\I
fLcxcrL'J
7tpOOC1'CUV,
7tPO&TW\I,
e;crcu6ev ae
~()W6E\I
e:L()L\I
dmv AUXOL
AOXO~
&p7tcxyee;.
&P7tIXYE~.
7:
7 : 16 CX7tO
&7tO 1'WV
TW\I
XCXp7tWV
XlXp7tW\I
, CUV
CXU1'
IXUTW\I
Em
Y\lw()E()6e:
emyvwcrecr6e
CXU1'OUe;.
Q(UTOU~.
Mt. 3:IO
7tiiv
7: 19 7tii\l
7tiiv 0i)\I
00',1
7tii\l
Lk. 3:9
- 0i)\I
.,.
7tiiv
7tCXV
OUV

CE
ONCE
aevapOv,
~EV~POV,
aevapOv
~EV~POV
aevapOv
~EV~POV
aevapOv
~EV~POV
[xi)
1t"OLOUV
(.L~ 1tOLOUV
(l.~
1t"OLOUV
(.L~ 1tOLOUV
(l.~
1t"O~OUV
(.L~ 1tOLOUV
(l.~
1t"OLOUV
(.L~ 1tOLOUV
XlXp1t"OV
XCXp1tOV
XlXp1t"OV
XCXp1tOV
XIXAOV
XCXAOV
, ,
e:XX01t""t"e:"t"IX~
e:XX01t'
t"e:'t"CXL
XlXp1t"OV
XCXp1tOV
XlXp1t"OV
XCXp1tOV
XIXAOV
XCXAOV
, ,
e:XX01t""t"e:1"IX~
e:XX01t't"e:'t"CXL
XIXA6v,
XCXA6v,
e:XX01t't"e:'t"CXL
,
XIX~
XCXL
e:t<;
e:L~ 1tUP
1t"UP
OCAAe:"t"IX~.
OCAAe:'
t"CXL.
e:XX01t"1"e:1"IX~
\
XIXL
xcxl
d<;
1tUP
d~ 1t"UP
OCAAe:"t"IX~.
OCAAe:'
t"CXL.
XIXAOV
XCXAOV
e:XX01t""t"e:"t"IX~
XCXL
e:t<;
1tUP
e:L~ 1t"UP
OCAAe:"t"IX~.
OCAAe:'
t"CXL.
\
XIX~
45
XIXL
xcxl
d<; 1tUP
d~
1t"UP
OCAAe:"t"IX~.
OCAAe:'t"CXL.
The opening words of Apol. 16:

I6: 13
I3 (1t"OAAOL
(1tOAAOl ycX:P
yap ~~OU(jLV
~~OU(j'LV e1t"L
Z1tl 1"<])
't"0 OV6(l.IX"t"L
OV6(.LCX't"L
(l.ou)
eAe:ucrov"t"lX~
"t"<]) OV6(l.IX"t"L
ve their
(.LOU) and Dial. 35: 3a (1t"OAAOL
(1toAAol ZAe:UcrOV'
t"CXL e1t"L
z1tl 't"0
OV6[LCX't"L (l.ou)
[Lou) ha
have
gospel paralleIs in Mt. 24: 5, Mk. 13:
I3: 6, and Lk. 21:
2I: 8 with only two minor
differences. (I) Dial. 35:3 a follows exactly the text of Mk. 13:
I3: 6 omitting
yap after 1t"OAAOL;
1toAAol; however, this omission does not indicate that Justin
ycX:P
here used Mark as his source, because such an omission could easily be
attributed to stylistic alteration. 11 (2) Apol. 16:
I6: 13,
I3, on the other hand,
has ~~OU(jLV
paralleIs all have eAe:ucroV"t"IX~;
~~OUcrLV where Dial. 35: 3a and the gospel paralIeIs
ZAe:UcroV't"CXL;
but inasmuch as the two passages in Justin agree basically except for this
single difference, it is safe to conclude that Justin probably used for
both passages a single source that read ZAe:UcrOV'
eAe:ucrov"t"lX~
t"CXL in agreement with the
synoptics and that he retained this reading in Dial. 35: 3a but altered it
in A pol. 16:
I6: 13
I3 to ~~OU(jLv.
~~OUcrLV.
In the material that follows Justin departs radically from the order
of the synoptic gospels. Instead of continuing the saying with the text
paralIeIs the material
of Mt. 24:5b and its paralleIs, Justin's text now paralIeis
7:I5.2
of Mt. 7:
15. 2 Since both passages of Justin agree almost exactly in this
7:I5,
combination of material from Mt. 24:5a
24: 5a and Mt. 7:
15, we may safely
assurne that this feature of combining the two texts was an element of
yap ZAe:UcrOV'
t"CXL of Mt. 24:
Justin's source. The words 1toAAol
1t"OAAOL ycX:P
eAeucrov"t"lX~
24:55 apparently
~PXOV't"CXL in Mt. 7: 15,
I5, and we may
suggested the similar phrase OhLVe:<;
oh~ve~ ~PXOV"t"IX~
safely assurne that because of their similarity of context the two verses
~~<.Uee:v in Apol. 16:
I6:I3
were combined in Justin's source. The ~~w6ev
13 and Dial.
35:3a
35: 3a is apparently an element of Justin's
J ustin's source, in this case a literary
~cr<.Uee:v that appears later in Apol.
A pol. 16:13
I6: I3
improvement to balance the ~crw6ev
24: 5 and Lk. 2I:
1 The y~p
yap in Mt. 24:
21: 8 connects these clauses
c1auses with the material that
immediately precedes them in their respective gospels; in Dial. 35: 3 a there is no
reason to connect this material so c10sely
closely with the preceding section.
2 Baldus argues (pp. 38 f.) that this material in Justin is not based on Mt.
15 but that it should rather be attributed to a memory failure. He believes that
7: I5
the saying 1tOAAOL
7tOAAOt ... &p1totye:c;
&pmxye:c; is an unknown and separate saying of Jesus and that
it stood in J ustin's edition of Matthew between 7: 1I 5 and 7: 16.
I6.
46
and Dial. 35: 3a, and that is derived from Mt. 7: 15. This attempt at
literary balance is pursued even further in A
pol. 16: 13, probably by
Apol.
1
e~w6sv fLzV
[J.ev with
Justin himself,l
hirnself, in emphasizing the balance by using g~l8ev
ecrw6sv ae.
at Such a minor difference indicates that Justin probably edited
gcrl8ev
the material from his source in incorporating it into the context of his
own writings.
aep[J.IX't"1X 1tPOIX't"WV,
Justin twice has evasaU[J.evoL
evaeaUfLevo~ aepfLlX't"lX
7tPO&.'t"lV, which we can, therefore,
assurne was probably an element of his source, because this reading
differs from Matthew's ev evMfLlXcr~v
evM[J.IXO"Lv 1tpochwv;
7tPO&.'t"lV; and Justin's use of the
2
participle i5v't"sc;
A pol. 16:
13 instead of dcrL
(v) is apparently stylistic. 2
()v't"e~ in Apol.
16:13
dcr~(v)
In Apol. 16:13 Justin continues with material parallel to Mt. 7:16,
epywv for Matthew's <X7tO
&1tO 't"WV
't"wv XlXp1tWV
although Justin's text has ex
ex 't"wv gpylV
XlXp7tWV
lX\hwv. 33 The last section of A
pol. 16:
13 is apparently based on Mt. 7:
194
IXlJ't"WV.
Apol.
16:13
7:194
ae in Justin's text, a particle
with the small change of the appearance of az
used here to connect the sentences with the preceding material.
An examination of some of the witnesses of the early fathers indicates
that the source that was used by Justin and that combines Mt. 24:5 with
15, 16, (19) was apparently a written document known to other
Mt. 7:
7:15,
fathers in the early church: 5
Apostolic Constitutions VI, 13 (Migne, PG, I, 944, 945)
"'E"'\.
,
)) "'1.'
,
(..., OCV6PW1tOL
"8 pl7tm ev
" evM[J.IXO"L
~,
"'EAsUcrOV't"IXL,"
Aeywv,
"1tpOC;
1tpOIX't"WV'
l\eucrOV't"IX~,
l\eylv,
7tpO~ u[J.occ;
UfLlX~ IXV
evoufLlXcrL
7tpO IX't"lV'
I
ae
ecrw8sv ae dcrL
OCp1tIXYsc;' <X7tO
&1tO 't"wv XlXp7tWV
XlXp1tWV IXU't"WV emyvwcrecr8e
emyvwcrEcr8s lXu't"01k
IXU't"OUC;.
gcrl8ev
dcr~ MXOL
AUXO~ &p7tlXye~'
Pseudoclementine Homilies XI, 35 (Rehm, p. 172)

\ sl\sucrOV't"IXL 1tpOC;
IX't"WV, gcrl8ev
, I\UXOL
II
OI\I\OL eAecrov't"lX~
[J.E ev
EV evMfLlX't"L
SVOU[J.IX't"L 1tpO
scrw6sv ae
oS dcr~
SLcrL
nOAAOL
7tp6~ fLe
7tpo&.'t"wv,
AUXO~
~ ~
,~
I '
~ I
"
~,
~ I
OCp1tIXYSt;' <X7tO
&1tO 't"wv XlXp7tWV
XlXp1tWV IXU't"WV emyvwcrecr8e
emyvwcrscr8s IXU't"OUC;.
&p7tlXye~'
IXU't"O~.
Although neither of these passages agrees exactly with the text of

1 The reason this is to be attributed to Justin himself and not to his source is
that Dial. 35: 3a does not contain this extended balance, and it appears that the
more elaborate and more stylistic form would naturally be the later version.
2 So too Massaux, "Le Texte du Sermon," p. 427.
3 Massaux ("Le Texte du Sermon," p. 428) believes that this change arose
because the word xapn:61;
xlXp1t"6~ is improper to apply to men, whereas e:x
TWV epyw'I
e:pywv aUTW'I
IXUTWV
ex TW'I
would be a sounder test of a man's morality.
4 This passage is also paralleled in Mt. 3: 10 and Lk. 3: 9 (see chart above);
however, inasmuch as Justin's source has already followed the text of Mt. 7: 15, 16,
it is more likely that Mt. 7: 19 is the source of this section of the quotation rather
than the similar material in either Mt. 3: 10 or Lk. 3: 9.
o5 The material parallel to Mt. 24: 5 is indicated by a single underlining, and the
material parallel to Mt. 7: 15, 16 by a double underlining.
TRE
THE SAYINGS TRAT
THAN ONCE
47
Justin, they both point to the existenee

existence of texts that combined Mt. 24:5
with Mt. 7: 15,
r5, 16.
r6.
We ean,
can, therefore, safely eonclude
conclude that Justin had before him a written
source that eombined
7:15, 16,
combined Mt. 24:5 with Mt. 7:r5,
r6, 19.
r9. In Apol. 16:13
r6:r3 he
apparently quoted this source in full, whereas in Dial. 35: 3a he quoted
only the seetion
7:15.1
section eontaining
containing the material of Mt. 24:5 and Mt. 7:r5.1
CONCLUSION
From the above analysis of the logia that oecur

occur more than onee
once in the
writings of Justin Martyr, it is possible to draw eertain
certain tentative eonconclusions about the source or sourees
sources from whieh
which Justin derived these
sayings.
(I)
(r) It is certain from the above diseussion
discussion that Justin did not quote
from memory, as Semisch and others have maintained, but that he quoted
from one or more written sources.
sourees.
(2) Although most of the sayings diseussed
discussed in this chapter could have
co
me from a single source, there are two sayings that indicate that Justin
come
at least occasionally quoted a single saying of JJesus
esus from two different
sources (Apol. 16:7
r6:7 and Dial. 101:2;
ror:2; Apol. 16:6
r6:6 and Dial. 93:2).2
(3) There is definite evidence
evidenee that Justin's sources were written
documents known, at least in part, to other fathers in the church (Apol.
r5 : r3 and Dial. 96:3a;
96: 3a; Dial. 101:2;
ror: 2; Apol.
A pol. 16:10
r6: ro and Apol.
A pol. 63:5;
63: 5; Apol.
A pol.
15:13
r6:rr and Dial. 76:5; Apol. 63:3, Apol. 63:13,
63:r3, and Dial. 100:1;
Ioo:r; Apol.
I6:II
16:13
r6:r3 and Dial. 35:3a), and the parallel in 2 element (Apol. I6:II
r6:rr and
76:5)
Dial. 76:
5) probably indicates that at least some peculiarities of JJustin's
ustin's
sourees
sources existed prior to the composition of the Dialogue and the Apology.
(4) Certain passages show elements of careful harmonization of parallel
texts of Matthew and Luke (Apol. 15:13
r5:r3 and Dial. 96:3a; Apol. 15:14;
r5:r4;
r6:rr
76:5;
76:4,
r20:6,
r40:4;
Apol. 16:
II and Dial. 76:
5; Dial. 76:
4, Dial. 120:
6, and Dial. 140
: 4;
Dial. 17:4
r7:4 and Dial. II2:4).
rr2:4).
(5) That elements from Mark were also harmonized into Justin's
sourees
(A pol. 99: 2 ; Dial. 93: 2 and A pol. 16:
sources is also certain (Apol.
r6: 6 and perhaps
also Apol. 16:7
r6:7 and Dial. 101:2).
ror :2).
(6) There is evidence that Justin's souree
source or sources combined similar
1 This result will be reexamined below in the section that discusses the four
sayings of Dial.
Dia!. 35:3 (pp. 100-106).
IOO-IOb).
2 The fact that the entire section Apol.
Apo!. 15-17
15-17 might have been based on a special
catechetical source will be discussed in the following chapter. With this in mind it
is perhaps not surprising that the only two sayings that indicate that Justin
]ustin used
sayings that
that have
have one of their versions in A
pol. 15-17.
15 - 1 7 .
more than a single source are sayings
Apo!.
48
TRE SAYINGS
SA YINGS TRAT OCCUR MORE TRAN ONCE
sayings from different parts of the same gospel (Dial. 76:7, Dial. 100:3,
roo:3,
andDial. 5r:2;
Dial. 1ZS:4andDial.
r25:4 andDial. 103:6;Apol.
r03 :6; Apol. 16:13
r6: r3 andDial. 35
:3a;
3S:3a;
S1:z;Dial.
and perhaps Apol. 16:10
r6:ro and Apol. 63:5).
63:S).
(7) There are sayings in which Justin quotes from a single gospel
(Apol. 1S:
r5:r5
roo:r);
1S and Apol. 63:3,
63 :3, Apol. 63:r3,
63: 13, and Dial. 100:
I); however,
there is no reason to believe that a source
souree that harmonized the synoptic
synoptie
gospels and eombined
combined material from different places
plaees in the same gospel
could
eould not on occasion
oeeasion quote a saying from a single gospel.
(8) Several manuscripts
manuseripts of the gospels reproduce
reproduee peculiar
peeuliar readings
of Justin. Most of these variants are from late manuscripts;
manuseripts; therefore,
not all of the variants have been listed above; but in most eases
cases the
variants in question show features of harmonization of several gospels
or eombinations
combinations of texts from two parts of the same gospel similar to
what we find in Justin's text of the same saying. Very possibly these
manuscript
manuseript witnesses have been influenced
influeneed by texts similar to Justin's
sourees.
It is apparent from the foregoing eondusions
conclusions that even before Justin
there is at least some evidence
evidenee for the use of gospel harmonies in the church
ehureh
of the second
century.l However, an examination of the text of Justin's
seeond eentury.l
sayings of Jesus indicates
indieates that Justin had before hirn written sources
soure es
that harmonized texts from Matthew, Mark, and Luke and that combined
eombined
plaees in the same gospel.
material of similar eontext
context from different places
eomposed his
It is not possible to decide here whether Justin hirnself composed
own harmony on models that existed prior to his time or whether he
used a written harmony that had been eomposed
composed before hirn and that he
merely adapted to his own context;
eontext; but it is certain
eertain that either Justin's
harmony or a harmony very similar to it was known to several other
Clement of Alexandria and the Pseudoclementine
Pseudodementine Homilies have
fathers. element
the closest
dosest parallels
paralleis to Justin's peculiar
peeuliar readings, and Justin most often
peeuliar readings in eommon
well as
shows peculiar
common with Irenaeus and Origen as weIl
Clement of Alexandria and the Pseudoclementine Homilies. The above
conclusions
eonclusions are only tentative and must now be reexamined in light' of
the eolleetions
collections or groups of sayings found in Justin's writings.
11
So too Kster, Synoptische Oberliejerung, pp. 264 f.
CHAPTER THREE
COLLECTIONS OR GROUPS OF SA YINGS

15-17 and Dialogue 35:3)
35 :3)
(Apology I5-I7
seetions that contain collections
There are in the writings of Justin two sections
15-17 and Dial. 35:3.
35: 3. Here separate sayings
or groups of sayings, Apol. I5-I7
are presented in such a way that it is necessary not only to study the
separate sayings but also to consider the possibility that the grouping
of these sayings may be significant to help reconstruct the history of the
transmission of this material.
A. ApOLOGY
ApOLOGY 15-17
A.
I5-I7
In Apol. 14:4,5
I4:4, 5 Justin prefaces the material of Apol. 15-17
I5-I7 with these
words:
tvlX
U[L<i~ ao~w[Lev,
'r&V 1tlXp
tvcx. ae [L~ (j0q>~~e(j61X~
0'0rpL~E0'6cx.~ u[Loc<;
aO~W[LEV, OA~YWV
oALywv 'rW&V
'!~vwv '!wv
1tcx.p' 1X1ho
cx.U'!o 'rO
'!OU
XP~O''!ou a~aIXY[L&.'rwv
a~acx.Y[L&'!wv em[Lv"tJ(j6~vlX~
m[Lv'Y)0'61jvcx.~ XIXA&~
X,cx.AW<; ~xe~v
EXE~V 1tpO
1tPO '!1j<;
&.1tOad~EW<;
XP~(j'rO
1"~~ &1tOae~~ew~
~Y"tJ(j&.[Le61X,
XlXt u[Le1"epov
~(j'rW ~~
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Immediately following this introductory material we find sayings of

JJesus
esus in the greatest concentration that appears in either the A
pology or
Apology
the Dialogue: we find the text of Apol. 15-17.
I5-I7.
Apology 15
I5
1
1
nEpt [Lev 03v

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11 The text quoted here is from the edition of Goodspeed corrected by comparison
with Otto's text.
Supp\.
50
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51
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Apology 16
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52
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Apology I7
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fLOCAAOV ~e
ae xat
XIX1" &.~[IXV
cX.~[IXV 1'WV
7tpoc~ewv
'r[crEW a~oc
7tUPOC; lXiwv[ou
&'.1
7tp&.~e:cuv ~XlXcr'rOV
~XlXcr1'OV 1'(cre:LV
aL~ 7tUpOe;
IXtCUV(OU ~[XIXC;,
a[XIXe;, XlXt 7tpOC;
7tpOe; &'VIXAOY[IXV
cX.VIXAOY(IXV (;)v
~AIXe
Xp~cr'roc;
~AIXe: auvoc!Lewv
auv&.fLe:cuv 7tIXPOC
7tIXP~ eeou
Se:ou 'rov
1'OV A6yov &.7tIX~'rlJe~crecrelX~,
cX.7tIXL1'1jS~cre:crSIXL, wc;
we; 0
<> XpLcr1'Oe;
E!L~vucrev
EfL~vucre:v d7twv.
, IXU1'OU.
IXU'rOU.
7r.h
""rh 7tAOV
7tAEOV
~aWXEV
ee6c;, 7tAOV XlXt &.7tIX~'rlje~cre'rlX~
~acuxe:v 0
<> Se:6e;,
cX.7tIXL1'1jS~cre:1'IXL 7tIXP'
The sayings in Apol. I5-I7 are introduced by ten citation formulas,

most of which conform to a fixed pattern of (I) describing the subject
matter of the saying or sayings that follow and (2) introducing the sayings
material itself with an aorist form of d7tov, a~Mcrxw,
1
aLMcrxcu, rplj!L[,
CP1jfL(, or 7tlXpIXXEAeuw:
7tIXPIXXe:Ae:UCU: 1
Apol.
7te:pt !Lev
fLev 00'.1
oi'iv crwrppocrUVljC;
crcucppocruV1je; 1'ocrOU1'OV
d7te:v (this is followed by
A
pol. I5: I 7tEpt
'rocrOU'rOV e!7tEV
four sayings, Apol. I5: I-4).
1 Aeeording
329), "the aorist serves for a simple
According to Blass-Debrunner-Funk (p.
(P.329),
referenee to an utteranee
reference
utterance previously made (espeeially
(especially for a specifie
specific pronouneement
pronouncement
remark
of an individual)," but regarding the early Christian fathers this re
mark is not
sufficient. It must be pointed out that the present and perfeet
perfect tenses so typical
"scripture" (Aeyt,
yeyptX7t't"tXt, ete.)
etc.) are totally laeking
lacking in this
for the quotation of "seripture"
(Mye:~, yeypoc1t't"oc~,
section, although they do oeeur
occur elsewhere in Justin when he is quoting the Old
seetion,
etc.).
Testament (see e.g. Apol. 38:1,4,6; 39:1; Dial. 22:1; 26:2; 34:6; 13:1; ete.).
Oberliejerung, pp. 4-6, 25, 63-66, 112-113),
II2-II3), who
See also Kster (Synoptische berlieferung,
argues eorrectly
correctly that when the Apostolie
Apostolic Fathers introduee
introduce sayings of Jesus with
dm:v
d7t'i one ean
can safely eonc1ude
conc1ude that these sayings are not being quoted as ypoccp1].
ypwp1).
can eertainly
certainly be maintained with regard to Justin, who in using
The same position ean
YPtXcp1).
the aorist apparently does not quote the sayings of Jesus as ypoccp1].
53
A
pol. r5:
7, 8 ou Y<XP
YcX:p 'roue;
'!o\><; aLXCXLOUe;
a~Xot~ou<; ouae 'roue;
'!o\><; crW<PPOVIX<;
fLe'!tXVO~otV
Apol.
r5:7,
crw'PpOVOI:e; eL<;
de; fLe:'ravoLOI:v
"~
I
,~~
,\
eL<;
- XCXL
\,
~ I
'~I
,~~,\
,
"~
exotl\ecrev
0' X p~cr'!o<;,
otl\l\ot
'!ou<;
otcre
Xot~ otXOl\otcr'!OU<;
XIX~
e:XOCI\e:cre:v
pLcr'rOe;,
CXI\I\CX
'roue;
cxcre:
e:Le;
CXXOl\cxcr'roue;
XCXL,\ oto~xou<;.
CXOLXOUe;.
eI7te
e:t7te: ae ofhw<;
oi>-rwe; (then follows a single saying, Apol. r5 :8).
A pol. r5: 9 7tepL

cr'!epye~v &7totv'!ot<;
7te:pt ae 't"O
'rOU cr'rEpye:LV
&7tcxv'rcxe; 't"ot'!ot
'rCXU'rCX Ea~aot~ev
EaLaCX~e:V (here follows a
singlesaying,
r5: 9).
single
saying, Apol. 15:9).
'!o xowwveiv
aeofLevo~<; xcxt
XotL fL"Y)aev
fL"1)aev 7tpo<;
de; ae 'ro
XOLvwvdv '!oi<;
'ro!:e; ae:OfLEVOLe;
7tpOe; M~otv
a6~cxv 7tOLeiv
7tOLe:!:V
Apol. r5: ro d<;
'!ot'!ot
'rCXU'rCX g'~<P"1)
P"y) (this is followed by eight sayings, Apol. 15:
r5: 10-17).
ro-r7).
A pol. r6: r 7tepL
eIvlX~ xcxt
XotL u7t"1)pe'!~xo\><;
XIXL &.0PY~'!ou<;
7te:pt ae '!o
'rOU &.ve~~xtXxou<;
&.ve:~LxaxOUe; e:LVOI:L
U7t"Y)pe:'rLXOUe; 7t~cr~
7tiicrL xcxt
&.0pY~'roue;
Cl g'~<P"1)
Ecr'!~ (then follow two sayings, Apol. r6:I,
&
P"y) '!ot'!tX
'rcxu'ra Ecr'rL
r6:r, 2).
A pol. 16:
Aeyew &.d, ofhw<;
r6: 5 7tepL
7te:pt ae '!O
'rOU fL-f)
fL~ OfLVUVot~
0fLVUVCXL OAW<;,
()AWe;, '!&.A"1)61j
'r&.A"Y)6~ ae AEye:W
oi>-rwe;
7totpeXeAeucrot't"o
pol. 16:
5).
7tCXpe:Xe:Ae:UcrCX'rO (here follows a single saying, A
Apol.
r6:5).
Apol. 16:6
XotL '!ov
6eov fL6vov aei
r6:6 w<;
Ne; ae xoct
'rOV 6e:ov
ae:!: 7tpocrxuveiv,
7tpocrxuve:!:v, oihw<;
oi>-rwe; ~7te~crev
g7te:Lcre:V d7twV
(here follow two sayings, Apol. r6:6, 7).
Apol. 16:8,9
YcX:p 'roue;
'!o\><; fL6vov AEYOV'
Aeyov'!ot<;,
'!o\><; xcxt
XotL '!cX:
~pyot 7tptXnov'!ot<;
r6:8, 9 ou Y<XP
rCXe;, &.AAcX:
&.AA<X 'roue;
'r<X gpycx
7tpanov'rcxe;
crw6~crecr6ot~
crw6~cre:cr6cxL ~<P"1).
g'P"y). eI7te
e:he: YCX:P
y<xp oihw<;
oi>-rwe; (here follow five sayings,
Apol. r6:9-I3).
r6:9-r3).
Apol. 17:
XotL dcr<popcX:<;
7totv'!otXO
I7: Ir <p6pou<;
cp6pouc:; ae
8e xext
e:~crq->opac:; '!oi<;
't'otc:; u<p'
ucp' UfLWV
Uf1.WV '!e'!otYfLevOL<;
'!E"t'OCYlLVO~C:; 1tC"LV'Taxou
7tPO 7ttXv'!wv
7te~pwfLe6ot <pepew,
7tav'rwv 7te:LpWfLe:6cx
'PEpe:LV, w<;
Ne; Ea~MX6"1)fLev
EaLMX6"Y)fLe:v 7totp'
7tCXP' otu'!o
CX\)'t"ou (here follows
a pronouncement story culminating in a saying of Jesus, Apol. 17:2).
r7 :2).
,~"
,
"
"
,
'
6
l
Ap
'
o.
r7:
4
e:L
oe:
XCXL
"Y)fLWV
e:UXOfLe:vwv
XCXL
7tCXV'
r
CX
e:Le;
'
P
CXve:pOV
'rL
e:v'rwv
Apol. 17:4 d ae XotL ~fLwV euxofLevwv XotL 7ttXV't"ot d<; <potvepov '!~6ev'!wv
&.'PPOV'rLcr'r~cre:'re:, ouaev ~fLei<;
~fLe:!:e; Aot"1)cr6fLe6ot,
Acx"Y)cr6fLe:6cx, mcr'!euov'!e<;,
7tLcr're:uov're:e;, fLiiMOV
&.<ppovncr'!~cre'!e,
fL~MOV ae xcxt
XotL
7te7te~crfLevOL, xcx'r'
Xot'!' &.~~otV
~Xotcr'!ov 'rLcre:W
'!~cre~v a~cX:
7te:7te:LcrfLEvOL,
&.~LCXV '!wv
'rWV 7tptX~ewv
7tpa~e:wv excxcr'rov
aL<X 7tUpo<;
7tUpOe; otLWV~OU
CXLWVLOU
a~Xot<;, xcxt
XotL 7tp0<;
&.VotAOY~otV
~Aote aUWxfLewv
6eo '!ov
aLXCXe;,
7tpOe; &'
VCXAOYLCXV (Lv
i1v gACXe:
auvafLe:wv 7totpcX:
7tCXP<X 6e:ou
'rov Myov
A6yov
&.7tcxL'r"Y)6~cre:cr6cxL, w<;
Ne; 0 XpLcr'roe;
EfL~vucre:V d7twV
d7tWV (here follows a single
&.7tIX~'!"1)6~crecr6ot~,
Xp~cr't"o<; EfL~vucrev
saying, Apol. 17:4).
r7:4).
Verse
15:
r5: 1r
r5:7, 8
15:7,
15:9
r5:9
ro
15:
r5: 10
r6:r
16:1
r6:5
16:5
r6:6
16:6
r6:8, 9
crw<ppocruv"1)
crw'Ppocruv"Y)
xaAe:!:v
de; fLe:'ravoLav
XotAei v eL<;
fLe'!&vo ~otV
cr'rEpye:LV
cr'!epye~v
XOLVWVe:!:V
7tOLe:!:V
xo~vwveiv and 7to~eiv
&ve:~LxaxOUe; e:tvaL
&.ve~~xtXxou<;
eIVot~
fLvuvaL
fLVUVIX~
7tp0Q"Xuve
iv
7tpocr:x.uvdv
&.AA<X 7tptXnov'!ot<;
7tpanov'rcxe;
ou AEyoV't"ae;
Aeyov'!ot<; &.AAcX:
17: 1
17:4
<p6pou<;
'P6poue; <pepew
'PEpe:LV
aLxae; ''!~ve~v
rLVe:LV (Xot'!'
(xa'r' &.~~otV
&.~LCXV '!wv
'rWV
a~Xot<;
Subject Matter
Aorist Verb
...
eI7tev
e:L7te:V
eI7te
e:t7te:
Ea~aot~ev
EaLaa~e:v
g'~<P"1)
P"y)
(Cl ) ~<P"1)
(&
g'P"y) ('!IX'!tX
('rau'ra Ecr'!~)
Ecm)
7tCXpe:xe:Ae:ucra'ro
7totpeXeAeucrot'!o
, ,
,
e:L1tWV
d7te:
el7te
e~7tWV
crw6~crecr6ot~
crw6~cre:cr6aL
7tpa~e:wv)
7tptX~ewv)
(w<;) EaLMX6"1)fLev (7totp' otu'!o)

,
e:L7tWV
e~7tWV
54
Among these introductory formulas four of them (A pol. I5: 7, 8;

Apol. I6:8, 9; Apol. I7:I; andApol. I7:4) do not conform strictly to the
fixed pattern of introducing the subject matter that is commented upon
in the sayings as described above; however, each of these sections is
concerned with a single subject, and the method of introduction is only
slightly different from the normal pattern; the introduction comments
introduces
on astate of affairs and then intro
duces one or more logia that reflect
JJesus'
esus' teaching on the subject in question.
The sayings in Apol. I5-I7 often find their dosest gospel paralleis in
the Sermon on the Mount; however, this is not surprising for a seetion
section
that intended to be didactic (Apol. I4:4
aUToi) TOi)
I4: 4 o)...[ywv
o"A[ywv 'nv&v
'tw&v T&V
-r&v 7tap'
7tIXP' IX1hou
-rou
XPLcrTOi)
vaJuable at this point
XPL(J"-rOU ~L~aYfL(hwv
aLalXYfLa-rwv htLfLV"Y)cre~vaL).
emfLV1l(J"e~VIXL). It is, therefore, valuable
to determine whether this section has certain formal similarities to early
Christian catechisms.
From an examination of certain New Testament texts (especially
in Colossians, Ephesians, I Peter,
Ja.mes, and Hebrews), Selwyn11
Pet er, 2 Peter, James,
and Carrington 2 have described certain features that were common to
primitive Christian catechisms. By comparing certain points of agreement
between their descriptions of such catechisms with the material from
Apol. I5-I7, we are able to dassify Justin's material under certain topics
common to most primitive catechisms: 3
Entry into the new life at baptism
Apol. I5:4 (?); I5:8 (?)
2. Seetion
Section dealing with the renunciation of heathen idolatry and vice
(deals with catechumen behavior)
Apol. I5:I; I5:2; I5:3; I6:5
3. Worship of God
Apol. I6:6;
I6:77
I6: 6; I6:
I.
oj Peter (London, 1946), pp. 386-389.

Edward G. Selwyn, The First Epistle 0/
Philip Carrington, The Primitive Christian Catechism (Cambridge, 1940), p. 58.
3 I am not convinced that each of the sayings is properly c1assified, because
at times the su bject matter of one saying overlaps into more than a single category.
Nor is there any reason to believe that Justin would have been limited by the
form of earlier catechisms in composing one for use in his own community. For this
reason I regard my c1assification of these sayings merely as a guide that indicates
the probability that the form of Apol. 15-17 is in agreement with the form of
primitive Christian catechisms. In this regard W. D. Davies has correctly suggested
that Carrington and Selwyn have both "probably too much systematized what was
often fluid and amorphous, but their data do at least reveal c1early what the main
body of that teaching was which was transmitted through the medium of catechesis" (p. 370).
1
55
4. The catechumen is instructed to be submissive to God and to the

elders (description
(description of social
sodal virtues)
Apol. 15:4 (?); 15:9; 15: 10 ; 15: 13; 15:14;
15: 14; 15: 115;
5; 15: 16 ; 15: 117;
7;
16:1; 16:z; 16:10; 17:z; 17:4
4.
4- Duty of watchfulness and prayer with suggestion of temptation
and afflictions to come (eschatological section) 1
Apol. 15:rr
15: II (?); 15:1Z
15: 1Z (?); 16:rr;
16: II; 16:1Z;
16: 1Z; 16:13;
16: 13; 17:4
In the early church, catechisms served as the basis of the instruction
given to catechumens before baptism. Such material was probably
preserved orally in the primitive church but was eventually preserved
in written form by the second or third century. Baptism into the church
was generally accompanied by an exhortation to live according to the
commands of God andjor ]esus,
Jesus, and in the course of the development
of Christian tradition the words of ]Jesus
esus necessarily became an essential
part of such exhortation and, therefore, of the catechisms themselves.
Hippolytus records the following at the elose of the baptismal ceremony:
"And
HAnd when these things are compieted,
completed, let each one hasten to do good
works, and to please God and to live aright, devoting himself
hirnself to the
Church, practising the things he has learned, advancing in the services
of God" (Treatise on the Apostolic Tradition, XXXII, 1Z).
1Z). We might,
therefore, expect to find a certain emphasis on baptism in Apol. 15-17 if,
in fact, this section is based on a catechism used in ]ustin's
Justin's school in
Rome; yet the references to baptism are questionable, if not entirely
lacking. It must, however, be recalled that this section in ]ustin's
Justin's
Apology
A pology is addressed specifical1y
spedfically to the Roman ruiers
rulers (auvlX'"rwv
(auvlX"t'wv MLAewv
IXO'LAWV
Apol. 14:4), and ]ustin's
Justin's concern is to cite for them a few precepts of
(ALYWV "t'LVWV
-rWV 7tIXP'
TIIXP' whou "t'ou
aLaIXY[.La."t'WV emtLv'Yjcr81jvIXL
em[.LV'Y)a6rjvIXL
Christ (OAL'(WV
'"rLVWV '"rWV
'"rOU XpL()"t'OU
XPLcr'"rOU aLalX'(tLOC'"rWV
Apol. 14:4). Although ]ustin
Justin might naturally make use of a Christian
section in dting
catechism as the basis of this seetion
citing certain precepts of Christ,
a discussion of the teaching of Jesus
]esus specifically within the context of the
]ustin's audience; and
baptism of catechumens would be unsuitable for Justin's
the absence of such baptismal material is, therefore, not only understandable but desirable.
The materialinApol.
material in Apol. 15-17 shows certain similarities to 1I element 13: 1,
I,
z, Didache 1-6, and Barnabas 18-zo, al1
all of which were probably used for
Z,
1 It is possible that Dial. 35: 3 is also related to this catechetical material but
that it was not included
inc1uded in full
fuU in Apol. 15-17; however, Apol. 16: 13 has a parallel
inDial.
in Dial. 35: 3 a (see above, pp. 44-47), and the presence of this saying in this section
of Apol. 15-17 may indicate that the four sayings in Dial. 35: 3 are from the same
inc1uded by ]ustin
corpus of sayings included
Justin in Apol. 15-17.
56
catechetical purposes. 11 Both 1I Clem. 13: 1,

I, 2 and Did. 1-6 resemble
Apol. 15-17. in deriving much of their material from the Sermon on the
Mount (or the Sermon on the Plain) or from the pre-synoptic tradition
incorporated by Matthew in the Sermon on the Mount (or by Luke in
the Sermon on the Plain). In his analysis of 1I Clement Kster lists the
dosest parallels to the seven sayings found in 1I Clem. 13: 2 as follows:
folIows:
Saying
Saying
Saying
Saying
Saying
Saying
Saying
1I
2
3
4
5
6
7
Mt.
Mk.
Mt.
Lk.
Mt.
5:7
5: 7
II: 25
7:
12
7:12
6: 38a
7:2a (cf. also Lk. 6:37)
Mt. 7:2b (cf. also Lk. 6:38b)
Kster demonstrates convincingly that the sayings are derived not

from the synoptic gospels but from the free tradition of the church and
suggests that although no definite condusions can be reached concerning
the source of the entire section 1I Clem. 13: 2, we may perhaps be dealing
with a rendering of an oral but firmly fixed catechism. 22
Did. 1-6 is also largely catechetical, containing directions for imparting
instruction to catechumens followed in 7: 1-3 by directions for administering baptism. As was the case with 1I Clem. 13, so too with Did. 1-6 the
parailels are found principally in Mt. 5-7, Lk. 6, or in
dosest gospel paralleis
material similar in subject matter to sayings found in Mt. 5-7 or Lk. 6.
1 -6 is to be found
Kster condudes that the source of the sayings in Did. 1-6
in both the written gospels and in the oral tradition of the church. 33
The sayings material found in Apol. 15-17 is very sirnilar
similar to the catechetical material found in 1I Clem. 13 and Did. 1-6. It will be seen in what
follows that there is not so much detailed agreement in words, but the
similarity is rather in the character of material used. In all cases the
material is based on either Mt. 5-7, Lk. 6, on the free tradition contained
in Mt. 5-7 or Lk. 6, or on gospel material similar in nature to the sayings
found in Matthew's Sermon on the Mount.
1 Hans Windisch, Der Barnabasbriej (Tbingen, 1920), pp. 405 f.;
Rudolf
Knopf, Die Lehre der zwlj Apostel (Tbingen, 1920), p. 2; Martin Dibelius, Geschichte der urchristlichen Literatur (Berlin, 1926), pp. 68 ff.; Berthold Altaner,
Patrologie, 3rd Edition (Frieburg, 1951), p. 38; ]ohannes
Johannes Quasten, Patrology
30f.;
(Westminster, Maryland, 1950), Vol. I, pp. 30
f.; see also Kster, Synoptische
Oberliejerung, pp. 132,
I32, 160
I60 f.
Uberliejerung,
2 Synoptische Uberliejerung,
Oberliejerung, pp. 12-16.
3 Ibid., pp. 167-I72,
167-172, 217-241.
21 7-241.
57
It is significant that the patristic material found in Did. 1-6, I Clem. 13,
and Barn. 18-20 has often been regarded by scholars as catechetical.
The similarity of the material found in Apol. 15-17 with regard to both
the character of the material used and the structure of the section makes
it highly probable that this material is also catechetical in form. It is,
however, impossible at this point to determine whether Justin was making
use of a traditional catechism or whether we are dealing with a catechetical composition of Justin hirnself
himself written according to the formal pattern
of traditional
tradition al catechisms but based on written gospel material. This
question can be answered only by examining in detail each of the sayings
embodied in Apol. 15-17, and to this task I shall now turn.
Sayings based on a single gospel

There are in Apol. 15-17 twelve sayings that are apparently based on
material from a single synoptic gospel, eight of which are based on
Matthew and four of which are based on Luke.
1.
a. Sayings that reflect dependence on M atthew only

I) Apology 15:
15:1I
Apol. 15: I
~O
. ~
~O<;
'~1\e:'t'Yl
'." YUV(l.LXL
(l.V
e:fl&'" ,1 efLt..eY;?J
yuvcwd\
7tpo<;
TO emeUfl-~(j(XL
em6ufL~(j(xL IXU~~
~u~<;
TCPO~ "t'o
~a1l efl-oL
efLo[xuO"
~aYJ
Xe:ucre:
TTI XlXpaLq.
X~pa[Cf
"t'TI
TClXp,x
<;> ee:<;>.
7t~pcX "t'
Tc
6c.
Mt. 5:28
eyw
eyci> ae
OE AYCi)
Aeyw Ufl-'i:v
Ul-L~'J ihL
'T~
7tcx<;
AE7tC.uV YUVIX'i:XIX
yuv~~x~
TCa~ 0 ATCCi)V
7tpo<; "t'0
TO emeUfl-~crIXL
em6ufL~0"~L IXUTI)V
~UT~V
TCPO~
~aYJ
efl-oLxe:ucre:V IXUTI)V
~a1l efLo[xUO"V
~u~v
ev "t'yj XlXpaLq. IXU"t'O.
That A
pol. 15: II is in some way related to Mt. 5: 28 is certain, but it is
Apol.
important for our purposes to determine whether Justin actually used
the text of Matthew or some other text as his source; and the witness
of the early fathers is most helpful in this investigation:
Origen, De Principiis III, I,
I, 6 (Koetschau, V, GCS,
CCS, p. 202)
8<; Mv efl-AY;Yl
efLAEY;?J YUVIX'i:XIX
yuv~~x~ TCPO~
7tpo<; "t'o
TO emeUfl-~crIXL,
em6ufL~0"~L, ~aYJ
~a1l efl-oLxe:ucre:V
efLo[xuO"V ev "t'TI
TTI XlXpaLq.
X~pa[Cf
()~
,
IXU"t'OU.
~UTOU.
CCS, p. 240)
Origen, Contra Celsum III, 44 (Koetschau, I, GCS,
8<; Mv efl-AY;Yl
efLAEY;?J YUVIXLXl.
YUV~LXl. TCPO~
7tpo<; "t'o
TO emeUfl-~crIXL,
em6ufL~0"~L, ~aYJ
~a1l efLo[xuO"V
~u~v ev
()~
efl-OLxe:ucre:V IXUTI)V
"t'TI
TTI XlXpaLq.
X~pa[Cf IXU"t'O.
OCUTOU.
Origen, Commentary on lohn

John XX, 23 (Preuschen, IV, GCS,
CCS, P.356)
~O<; &v
&',1 efl-AY;Yl
efLAEY;?J YUVIX'i:XIX
yuvoc~xoc 7tpO<;
TO emeUfl-~crIXL
em6ufL~0"~L IXU"t'~V,
~UT~V, ~aYJ
~a1l efl-OLxe:ucre:V
efLo[xuO"V IXUTI)V
~U~V
~O~
TCPO~ "t'o
ev"t'yj
ev TTI XlXpaLq.
xocpa[Cf IXU"t'O.
~UTOU.
58
Origen, Selecta in Ezechiel 6 (Lommatzsch, Vol. 14,

I4, pp. I95f.)
8~ OCV
~meufL7iG'Cl~ ClU't'7j~,
&v ~fLAEq;71
EfLAe~71 YUVCl'i:XCl
YUVIX~XIX 7tpO~ 1'0 E7tL6ufL1j0'IXL
IXU1'1j~, ~a1J ~fLoLxeuG'ev
EfLoLxeuO'ev ClUTI)V
IXU1'~V
EV 1'yj
XlXpaLq: IXU1'O.
~v
1'TI XClpaL~
ClU1'OU.
Cyril of Jerusalem,
Jerusalern, Catechesis XIII, 5 (Migne, PG, XXXIII, 777)
t'O~
~fLoLxeuG'ev ocu1'~v.
t\O~ Mv ~fLAeq;71
EfLAe~71 YUVCl~Xl.
YUVIXLXt 7tpO~ 1'0 ~meufL7iG'Cl~,
E7tL6UfL1j0'IXL, ~a1J EfLOLxeuO'ev
IXU1'~V.
Clem. Alex., Paed. III, 5, 33 (Sthlin, I, GCS, p. 255)

"6
"0 y~p
yap ~fLAEq;Cl~,"
EfLAe~IX~:' qJ1JG'
CP1JO'L, "7tep~epy61'epov
"7tepLepy61'epov ~a1J ~fLClP1'ev"
~fLlXp1'ev"
61 (Sthlin, II, GCS, p. 146)
Clem. Alex., Strom. II, 14,
I4, 6I
I46)
,\ , , '
il\e'l'lX~
',L
\'
e"
'.1.
\
'e7tL6
'
,
XCl~ 0 efL l\e't'Cl~
7tpO~ em
UfL~ClV
xp~ve1'Cl~;
XIXL
UfLLIXV
XpLVe1'IXL;
Clem. Alex., Strom. III, 14,
I4, 94 (Sthlin, II, GCS, p. 239)
7ta.~
~fLoLxeuG'ev
7tii~ 6
0 AE7t<UV
M7twV yuvCl'i:XCl
yuvlX~xlX 7tpO~ 1'0 ~meUfL7iG'Cl~
E7tL6ufL1j0'IXL ~a1J EfLoLxeuO'ev
Clem. Alex., Strom. IV, 18,
I8, II4 (Sthlin, II, GCS, p. 298)
1'TI YUVIXLXt
YUVCl~Xl. 7tpO~ ~meUfLLClV
'0 ~fLAeq;Cl~
EfLM~IX~ 1'yj
E7tL6ufLLIXV ~a1J fLefLoLxeuxev.
Apost. Const. I, II (Migne, PG, I, 560)
ClU1'~V.
IXU~V.
rra.~
~meufL7iG'Cl~
IIii~ 15G'n~
()0'1'L~ ~fLAeq;e~
EfLAe~eL e~~
d~ TI)v
~V yuvCl'i:XCl
yuvlX~xlX 1'OU
1'O 7tA1JG'LOU
7tA1JO'LOU 7tPO~ 1'0 E7tL6ufL1j0'IXL
IXU1'~V, ~a'fJ
~a1J E[J.oLxeuO'ev
IXU1'~V EV
XlXpaLq: IXU1'O.
ClU1'~V,
~fLoLxeuG'ev ClU1'~V
~v 1'yj
1'TI XClpaL~
ClU1'OU.
From the above quotations we see that many of the fathers agree with
(~)~v ~fLAeq;71
Justin's reading o~
8~ (E)aV
EfLAe~71 instead of with Matthew's 7ta.~
7tii~ 6
0 Ae7tWv:
Origen, De Principiis III, 1,6;
I, 6; ContraCelsum
Contra Celsum III, 44; Commentary on John
XX, 23; Selecta in Ezekiel 6; Cyril of J erusalem, Catechesis XXX, 5
And several other texts at least agree with Justin in using the compound
verb EfLAe7teLV
~fLAe7teLV instead of the simple Matthaean verb Ae7teLV,
Ae7te~V, although
they do not use the same form of the verb as in Justin's text: Clem.
III, 5, 33; Strom' 11,
II, 14,
I4, 6I;
I8, II4; Apost. Const.
Alex., Paed. 111,
61; Strom. IV, 18,
I, 1.1
r. I
J ustin's use of the dative YUVIXLxt
YUVIX~XIX
Justin's
yuvCl~Xl. for Matthew's accusative yuvCl'i:XCl
is also known to other fathers; 2 however, this variant is certainly a
grammatical change demanded by the use of the dative case with the
verb EfLAe7teLV
~fLAenew and may have been made independently by several of the
1 It
I t should be noted that in each of the above quotations, with the exception of
Apost. Const. I, I, the Matthaean form rrii<;
7tii~ does not appear in the text. This observation seems to point to the conc1usion
conclusion that among the early fathers this Matthaean
&~ (t)
(e)<iv
efLAe~71 and
0 tIl-AtYIX<;;
efLAe~O(~;
saying circulated in written form in texts beginning <;
a:v tll-MtYYl
from different fathers reduces the possibility
the large number of collected variants fram
that this variant can be attributed to memory failure. Rather written texts with
these variants must have been known to the fathers.
2 Origen, Contra Celsum III, 44; Cyril of ]erusaIem,
Jerusalem, Catechesis XIII, 5; Clem.
114.
Alex., Strom. IV, 18,
18, 1I{.
59
fathers. 1 It appears, however, from the collected evidence that the

accusative form YUVO(.LXO(.
yuvlXtXIX had survived from Mt. 5: 28 in the sources used
by some of the fathers even though the verb Aem:w
Mm:~v had been altered
Ef.L).,7tm.
to fLAem:~v.
7tpOC; 1"0
"r0 m6uf1:YjcrlX~
Em8uf.L~crO(.~ wJ-r~v
Q(.\h~v ~a'Y)
~a1J fLOtXEUcrEv
Ef.LOLxeucrev IXUTI)V,
O(.u~v,
In the Matthaean phrase 7tflOC;
the early fathers apparently noticed the grammatical error involved in
2 This error was
O(.u~v with the verb m6ufLEi:v.
Em8uf.Le'Lv. 2
the use of the accusative IXUTI)V
O(.u"r~v completely 3
3 or by changing
generally corrected either by omitting IXU1"~V
O(.u"r~v to the genitive IXU1"!fjC;
O(.u~c; as in ]ustin's
Justin's case. 44 ]ustin's
Justin's reading Em8uf.L~crO(.~
IXUTI)V
m6ufL!fjcrlX~
IXU-r!fjC;
~a'Y) Ef.LOLxeucre
fLOtXEUcrE is in agreement with those fathers and manuscript
O(.u"r~C; ~a1J
witnesses that corrected Matthew's text by using the genitive IXU1"!fjC;,
O(.u"r~c;, and
the omission of the second IXUTI)V
O(.u"r~v in A pol. 15:
I5: II is possibly a stylistic
]ustin or his source in improving upon the faulty
change made either by Justin
Greek of the text of Mt. 5:28, although Origen, De Principiis III, I, 6
O(.u~v in agreement with Apol. 15:
1.
also omits this second IXUTI)V
I5: I.
EV 1"'ij
T{i XlXflat~
XO(.paLq: IXU1"OU,
O(.u"rou, ]J ustin's text ends with
Whereas Mt. 5: 28 concludes V
"r7j xlXflat~
XO(.paLq: 7tlXflcX
7to('P~ 1"i{>
"ri}l 6Ei{>,
8ei}l, a reading found only in ]ustin
Justin and
the words 1"'ij
supported by none of the patristic paralleis or manuscript witnesses.
The reason for this peculiar variant in Apol. 15:
I5: I is probably to be sought
in the fact that the reading "r7j
7tO(.P~ "ri}l
1"'ij XO(.paLq:
XlXflat~ 7tlXflcX
1"i{> 8ei}l
6Ei{> would have more
meaning to Justin's
]ustin's pagan catechumens than the Matthaean phrase
EV -r'ij
T{i xapaLq:
o('U"rOU. 55
V
Xcx.flat~ IXUTOU.
1 See Blass-Debrunner-Funk, 202; Walter Bauer, Griechisch-Deutsches Wrterbuch zu den Schriften des Neuen Testaments und der brigen urchristlichen Literatur,
5th edition (Berlin, 1958), p. 504. So too Baldus (p. 82) and Massaux ("Le Texte
du Sermon," p. 419). The example of Clement of Alexandria might be cited in
support of this view: whereas Strom. IU,
1tiie; 06 AZ1tWV
).,t1tCuV YUVIX'iXIX,
yuvccrxcc, Strom.
III, 14, 94 has 1tiiC;
6 SflM<pIXC;
~[L).,ttjJcce; "'jj
'T7J YUVIX~Xt
yuvccLxl using the dative with the verb ~[LMm;Lv.
IV, 18, 114
II4 has 0
sflMm:~v.
However, Origen does not seem to follow this example: whereas De Principiis IU,
III,
Be; Mv SflM<P7J
~[L).,ttjJ?l yuvccrxcc
J ahn
Be; i1v
~[LMtjJ?l
I, 6 has Ilc;
YUVIX'iXIX and Commentary on
on]
ohn XX, 23 has Ilc;
&v SflM<P7J
yuvccrxcc, Contra Celsum IU,
yuvccLXl.
YUVIX'iXIX,
III, 44 has &e;
Ilc; Mv ~[LMtjJ?l
SflM<P7J YUVIX~Xl.
2 Blass-Debrunner-Funk, 171 (I); Bauer, pp. 579 f.; Henry George LiddelI anti
ami
Robert Scott. A Greek-English Lexicon (Oxford, 1953), pp. 634 f.
3 Origen, De Principiis, IU,
III, I, 6; Contra Celsum, IU,
III, 44; Cyril of Jerusalem
IU, 14, 94; so too the later manuscript,
manuscript.;
Catechesis XIII, 5; Clem. Alex., Strom. III,
L1II suppl.
supp!. mg. Sinaiticus *.
*.
II
Ml: 1.
I. 209. 22.
4 Origen, Selecta in Ezekiel 6; so too the manuscripts Sinaiticus b M~
346.
34 6 . 21. 262. 265. 472. 485. 697.
1tCCPOC "0
'Tij> 6e:0
e~ij> is added with reference to the
5 Baldus has argued (p. 82) that this 1tIXP<X
heathen audience, and Wright suggested (p. 37) that "the added 1tIXP<X
1tCCPOC "0
'Tij> e~("ii
6e:(7) (with
feit as to the practical value
God) leaves no doubt of the difficulty which Justin feIt
of this verse for ethical purposes. Certainly a pagan audience would have been
unconvinced by the teaching as it stood. Hence the necessity of buttressing the
already explanatory ~v
T7J xccp8lq:
'Tij>
sv '"'jj
xIXp8lCf (in his heart) with the complementary 1tCCPOC
1tIXP<X "0
e~ij>, suggesting a dimension of ethical sanction and judgment beyond challenge."
6e:0,
60

SAYINGS
The cumulative evidence of this analysis leads us to the conclusion

that either ]ustin
Justin used the text of Mt. 5:28, improving upon its incorrect
Greek and making necessary didactic changes ("t"1J
(-rn X(XpaLq.
xIXpat~ 7t(Xpa:
7tIXpa "t"C;>
TC;> 6e:c;
6e:C; to
I5-I7; or else he used a written source that had
suit the context of Apol. 15-17;
already made these alterations. Only later in the larger context of my
pol. 15:
I5: 1-4
I -4 will it be possible to draw final conclusions
discussion of A
Apol.
about the source for this verse. But it is, nevertheless, certain that the
I5: 1I is later than the parallel in Mt. 55::28
28 and is in
improved text of Apol. 15:
some way related to the Matthaean text.
15:4
2) Apology I5:4
Apol. I5:4
15:4
Mt. 19:12,
I9:I2,
II
Ir
12e:Lcrtv ya:p
12dcrlv
yap e:UVOXOL
e:UVOUXO~
ohLVe:~ &x
EX XOLAL(x~
XOLAtIX~
[Ll)"t"p~ &ye:vv~6'YjcrIXv
Eye:vv~6l)cr(Xv
{L'YjTPO~
Etcrt
EL<1L
T~Ve:~
oZnve:~
nve:~ OhLVe:~
e:uvouXL<16l)<1(xv U7tO
{m
eVOUXLcr61jO'CX'J
"t"6JV
TWV &:v6pw7tC!)v,
&.v6pw7tCuv,
rl
\,
O{hUl~,
OU"t"W~, xIXl
X(XL e:tcrlv
e:L<1LV
e:UVOXOL o~nve:~
OhLVe:~
e:UVOUXOL
e:uvouXLcr6l)cr(Xv
e:uvouxtcr6'YjcrIXv {m
U7tO
TWV &:v6pw7twv,
&.V6pW7tUlV,
"t"6JV
dcrt
etcrl ae
ae: ot
Eye:vv~6l)<1(xv
&ye:vv~6'YjcrIXv e:UVOXOL,
e:UVOUXOL,
etcrl ae
ae:
dcrt
e:UVOUXLcr(XV
ot e:uVOUX~crIXv
XIXl e:L<1tV
dcrlv e:UVOXOL
e:UVOUXO~
X(Xt
e(Xu"t"ou~
EIXUTOU~ aLa:
a~a TI)v
TIJv
e(Xu"t"ou~ a~a
aLa: TIJV
TI)v
EIXUTOU~
(XcrLAe:L(XV
IXcr~AdIXV "t"6JV
TWV oUP(XV6Jv
OUpIXVWV
oh~ve:~
OhLVe:~ e:uVOUX~crIXV
e:UVOUXL<1(xV
(x<1LAe:L(XV "t"6JV
oUP(XV6Jv.
IXmAdIXV
TWV OUpIXVWV.
auvcf.{Le:vo~
aUVOC[Le:vo~
XUlpdv
xwpdv XUlpdTUl.
XWpe:L"t"w.
ae: e:!7te:v
e:L7te:v IXUTO~~
116 ae
(xu"t"o~~
7tA~V OU
ou 7tocv"t"e:~
7tcf.vTe:~
TOUTO XUlPOUcr~V.
"t"O"t"O
XWPO<1Lv.
7tcf.VTe:~
ou 7tocV"t"e:~
XUlpoumv "t"v
TOV A6yov "t"o"t"ov,
TOUTOV,
XWPO<1LV
&:A"A'
&'AA' ot~ a~aO"t"(xL.
a~aOTIX~.
The text of Apol. 15:4

I5:4 has paralleis
paralleIs to most of the phrases in Mt. 19:
I9: 12,
I2,
however, the order of the phrases is quite different in the two passages.
A comparison of the two passages does not reveal which of the two versions is the older, but a comparison of the contexts of both Apol.
A pol. 15:4
I5: 4
and Mt. 19:
I9: II,
Ir, 12
I2 reveals that Justin
]ustin is probably dependent on Matthew's
II;
II;
Massaux (p. 419) likewise maintains that "Justin ajoute au texte mattheen 1tIXpiX
Tt"lXpa:
TC;> 6ec;>;
"0
6e:0; cette addition parait intentionelle ; Justin ecrit pour les paiens; il doit des
lors faire comprendre comment on peut commettre l'adultere dans son coeur; c'est
devant Dieu, explique Justin."
COLLECTIONS OR GROUPS OF SA
YINGS
SAYINGS
6I
61
text rather than on a source older than Matthew. The context of both
I9:rr, 12
IZ and Apol. 15:4
I5:4 is concerned with the subject of divorce
Mt. 19:rr,
(Mt. 19:9
I9:9 and
Apol. 15:3),
I5 :3), but it is probable that Mt. 19:10-12
I9: IO-IZ originally
andApol.
stood in a context that was concerned with self-denial,1 It is, therefore,
the author of the gospel of Matthew who has first placed this saying into
the context of divorce; and inasmuch as this context of divorce is preserved in Justin's text, we can be relatively certain that Justin is here
dependent either on Mt. 19:12,
I9: IZ, rr or on a postsynoptic source that was
itself based on this text of Matthew.
3) Apology 15: rr
Apol. 15:rr
I5:rr
Mt. 6:
19, zo
6:19,
20
ufLde; 3e:
I)e fL~ e'Y)crocupL~'Y)'t'e:
6'Y)O'ocupL~'Y)'!
E:ocu't'oie;
hd '!!fie;
Ttie; y1je;,
eocu'!oie;
r!fie;,
01tOU
7tOU ~e; xocl pWcrLe;
pwO'~e;
&rpocv(~e:~
XOCL
A71cr'
t'OCL
&rpocvL~~ xocl
A7JO'Tocl
l)~opuO'O'oum .
3wpOcrcrOUcrL
e'Y)crocup(~e:'t'e:
E:ocu't'oie;
6'Y)O'ocupL~T 3e
I)e eocuToie;
EV 't'oie;
Toie; oupocvoie;,
01tOU
7tOU o't'e:
OT ~e; O't'e:
OT
pwcr~e;
pwme; &<pocv(~e:~.
&rpOCVL~L
19M~ e'Y)crocup(~e:'t'e:
6'Y)O'ocupL~'!
UfLiv 6'Y)O'ocupoue;
e'Y)crocupoue; E1tL
Ttie; y1je;,
E7tl 't"fie;
r!fie;,
01tOU
7tOU ~e; xocl pwcr~e;
pwO'~e;
&rpocv(~e:~,
&rpocvL~~, XOCL
xocl 01tOU
7tOU XA1t't'OC~
XA7tTOC~
3wpocrGoucrw
XOCL XA1t't'OUcrw
I)LOpuO'O'oumv xocl
XA7tTOUO'LV'.
20e'Y)GOCup(~e:'t'e:
ufLiv
26'Y)O'ocupL~'! 3e
I)e UfLiv
6'Y)GocupoUe;
6'Y)O'ocupoue; EV oupocv0,
oupocv~,
01tOU
7tOU o't'e:
OT ~e; O't'e:
OT
pWcrLe;
pwO'~e; &rpocvL~e:~,
&rpocvL~~,
7tOU XA1t't'OC~
xM7t'!oc~
xocl 01tOU
ou I)LOpuO'O'oumv
3wpoGcroUG~V
oUl)e XA1t't'OUcrLV'
xAh'!ouO'~v'
ou3e
The text of A pol. 15: IrrI is very elose to the gospel parallel in Mt. 6: 19,
zo
20 with the exception of certain minor variants, all of which are apparently stylistic variants that were made either by Justin or by his source
to improve upon the Greek of the Matthaean version. The use of the
verb e'Y)GOCup(~'Y)'t'e:
6'Y)O'ocupL~'Y)'! in Justin for 6'Y)crocup(~e:'t'e:
6'Y)O'ocupL~T 6'Y)crocupoue;
6'Y)O'ocupoue; in Matthew is an
improvement in the Greek probably for the purpose of suppressing a
Semitism. 22 The change from UfLiv
ufLiv in Mt. 6:I9
E:ocu't'oie; twice
6: 19 and 6:zo
6:20 to eocuToie;
in A
Apol.
pol. 15: rr is an improvement in the Greek,3
Greek, 3 especially when the
object e'Y)crocupooe;
6'Y)O'ocupoue; is omitted.
M atthew [London, 1955J,
1 Alan Hugh M'Neile argues (The Gospel According to St. 1VIatthew
p. 275) that "it is probable that vv. 10-12 originally stood in another context,
following some utterance on self-denial for the sake of the Kingdom of Heaven,
which might include the renunciation of marriage (cf. Lk. xiv. 26, xviii. 29)."
19, 20
2 So too Massaux, "Le Texte du Sermon," p. 422. That the form of Mt. 16: 19,20
is Hebraic is especially evident from the parallelism and tautology of the verse
(M'Neile, p. 83).
3 Blass-Debrunner-Funk, 282 (I).
6z
62
The difference between );n<J"t"cxt

I r and XAe7t"t"cxL
j:(JO"'rCXL awpU<J<JOU<JL
awpUO"O"OUO"L in Apol. 15:
I5: II
XAe7t'rcxL
awpu<J<JOUaLV
awpuO"O"oumv xcxt
XCXL XAe7t"t"OU<JLV
XAe7t'rouO"LV in Mt. 6: 19
I9 is apparently the result of economy
and emphasis. Matthew's phrase XAe7t"t"cxL
XAe7t'rcxL ..
. XAe7t"t"ou<JLV
XAe7t'rouO"LV is awkward, and
further there is a difference in meaning between xM7tTYJ<;
XAe7tTIJ~ and A7l<JTfJ~,
A7l0"'r~<;, the
latter having more of a connotation of violence. 11 Apparently either Justin
or his source feit that XAe7t"t"cxL
XM7t'rCXL was inadequate for the intended meaning
and substituted the stronger word A7l<J"t"cxL2
A7l0"'rcxL2
The use of ev
EV 'ro!:<;
"t"of:~ oupcxvo!:<;
oupcxvof:~ in Justin in place of Matthew's ev
EV oupcxv<i'>
oupcxvi]) is
AIthough Justin does occasionally have the singular oupcxvi])
significant. Although
oupcxv<i'>
(Dial. 36:6; 56:
56:Z3;
23; 78:1;
78: I; 85:6; 94:1;
94: I; 106:4;
I06:4; IIZ:1;
II2: I; 1z8:3;
128:3; 13Z:1),
I32: I), he
has the plural EV
"t"of:~ oupcxvo!:<;
oupcxvof:~ in all sayings of Jesus
ev 'ro!:<;
J esus in which the phrase
occurs (Apol. 15:II,
I5:II, 1Z,
I2, 17;
I7; 16:z,
I6:2, 9); and it will be noticed that all of
these sayings are in the section Apol. 15-17.
I5-I7. On three occasions (Apol.
15:17;
(EV "t"of:~
I5:I7; 16:z;
I6:2; 16:9)
I6:9) the plural form in Justin (ev
'ro!:<; oupcxvof:~)
oupcxvoL<;) is in
agreement with the gospel paralleis (Mt. 6:1;
6:I; 5:6; 7:Z1);
7:2I); however, on
two occasions (Apol.
1Z) either Justin or his source has substituted
(A pol. 15:
I5: II, 12)
the plural (ev
(EV "t"of:~
oupcxvof:~) for the singular (EV
oupcxv<i'
'roL<; oupcxvo!:<;)
(ev ou
pcxv i]) ) of their gospel
paralleis
zo in both cases). This preference for the plural ev
EV "t"of:~
parallels (Mt. 6:
6:20
'ro!:<;
oupcxvof:~
oupcxvoL<; is apparently a consistent element of Justin's source, aIthough
although
there is no apparent difference in the meaning of the two phrases. It is,
therefore, apparent that Apol. 15:
ZO
I5: II is later than the text of Mt. 6: 19,
I9, 20
and that it is based on this Matthaean logion, the style of which has been
improved either by Justin or by his source.
I5: 15
I5
4) Apology 15:
This passage has already been discussed in the previous chapter
(pp. 14-17)
I4-I7) where it was concluded that Justin here "used either Mt. 6:31,
6:3I,
32 with modifications and assimilation to A
Apol.
I5: 14
I4 or a source that
3z
pol. 15:
contained these same elements" (p. 17).
I7).
1 See Bauer, pp. 859, 935. With reference to John 10: 1 in which the words
XM'ITTl)<; and AYl(JT~C;
xM1t'Tl)<;
A1lcrTIJ~ occur together, C. K. Barrett argues (The Gospel According to
John [New York, 1956],
1956J, p. 305) that "the words are not synonymous (though
St. lohn
John may not have intended any clear distinction between them here). Judas,
aXAE:1t'T'I]~ (12:6), Barabbas, who was
who pilfered money from the money-box, was aXM'ITT"I)C;
implicated
in murder and perhaps armed revolt (Mk. 15:7),
15: 7), was a AYlcrT~C;
impl~~atedin
A1lcr'T1)~ (18:
4 0 )."
).
2 Massaux believes (Le Texte du Sermon," p. 422) that Justin substituted A1l
AYlcrT~t
cr'Tcd
for XAE:1t'T(J(~
a~opucrcrw.
XA~'ITT~~ because the former is more suitable with the verb 8wpucrcrw.
YINGS
SAYINGS
63
5) Apology 15:
I5: I7
17
I5:I7
Apol. 15:17
Mt.6:I
Mt. 6:1
IIpocrEXe:"t'e: ?>e
IIpocreXe:'t'e:
?)e: ~v
~V
?)LXCXWcrUV"I)V U{Lwv
U(.LWV
~LXIXLOcrUV'YjV
M~ 7tOL1j"t'e:
"t'1Xi)"t'1X 7tpO~
7tOL~'t'e: 't'cx't'cx
{L~
(.L~ 7tOLe:t:V
7tOLe:!:V ~{L7tpocr6e:v
~(.L7tpocr8e:v
"t'o 6e:1X61jVIXL
't'o
8e:cx8~vCXL
Imo
&.V6p6)7t<.t)V
U7tO "t'WV
't'wv &.v8pC:mUlv
"t'WV
&.V6p6)7t<.t)V 7tpO~
't'WV &.V8pW7tUlV
"t'o
't'O 6e:1X61jVIXL
8e:cx8~vCXL IXU"t'Ot:~
CXU't'O!:~'
?)e: {L~
(.L~ ye:,
d ?>e
(LLcr60v
(.LLcr8ov OUX
oux ~Xe:"t'e:
~Xe:'t'e:
(LLcr60v
(.LLcr8ov OUX
oux ~Xe:"t'e:
~Xe:'t'e:
?>e
?)e: {L~
(.L~ ye:,
7tlXpli
7tCXpa "t'oi)
't'O 7t1X"t'pO~
7tCX't'pO~ U{LWV
U(.LWV
7tlXpli
7tCXpa "t'<
't'CJ> 7t1X"t'p1.
7tcx't'pl u{Lwv
U(.LWV
"t'oi)
't'O EV "t'ot:~
't'O!:~ ouplXvok
oupcxvok
"t'<
't'CJ> EV "t'ot:~
't'O!:~ OUPIXVOt:~
OUpCXVO!:~'
The differences between Apol. 15:

I5: I7
I
17 and its gospel parallel Mt. 6: 1
are minor but sufficient to indicate Justin's relationship to the Matthaean
logion. Either Justin's text is based on a pre-synoptic source that did
not have the reference to ?>LXIXLOcrUV'Yj
I, or else Justin or
?)LxcxWcrUV"I) found in Mt. 6:
6:1,
his
?)LXCXWcrUV"I).
bis source was deliberately avoiding the Matthaean reference to ?>LXIXLOcrUV'Yj.
Although the noun ?>LXIXLOcrUV'Yj
?)LXCXWcrUV"I) occurs in Justin's writings forty-four times,
the term occurs only twice in the A
pology (2:
2; 6: 1),
I), perhaps because its
Apology
(2:2;
Biblical significance would not have been properly understood by the
readers of the writing addressed formally to a pagan audience.1
audience. 1 It is,
therefore, possible that Justin or his source altered Mt. 6:I
6:1 to avoid the
?)LXCXWcrUV"I). This omission of 7tpocreXe:'t'e:
?)e: "t'~v
't'~v ?>LXIXLOcrUV'YjV
?)LXCXWcrUV"I)v
reference to ?>LXIXLOcrUV'Yj.
7tPOcrEXe:"t'e: ?>e
U{LWV
7tOLe:t:V be changed to the imperaU(.Lwv by Justin required that the infinitive 7tOLdv
7tOL~'t'e: to insure parallelism with the other parts of Apol. 15:
tive 7tOL1j"t'e:
I5: IO-16,2
IO-I6,2
and this change also demanded the transfer of "t'WV
&.V6p6)7t<.t)V with the
't'WV &.V8pW7tUlV
preposition U7tO instead of Matthew's ~{L7tpocr6e:v
~(.L7tpocr8e:v to the position of IXU"t'Ot:~
cxu't'o!:~
in Mt. 6: 1. 33
inMt.6:I.
Although it has not been possible to prove conclusively
conc1usively that Apol.
I5: I7 is actually based on Mt. 6:
15:17
6:1I rather than on Matthew's source,
the difference between 7tlXpli
7tCXpa with the dative in Mt. 6: 1
7tCXpa with the
I and 7tlXpli
genitive in Apol.
A pol. 15:
I5: 17
I7 is indicative that JJustin's
ustin's text is later than
Matthew's. 7tIXPOC
jrom, but with the dative 7tCXPOC
7tCXPOC with the genitive means from,
1 Another instance in which Justin does not have 8LXC(LocruV1J
1
aLKlXwcruV'1) where it occurs in
his gospel parallel is in A
pol. I5:
Apol.
15: I6,
16, which will be discussed below (p. 91).
atao-re (15:
(15:10),
(15:10),
O'1)crlXupt~'1)Te (15:II),
O'1)crlXupt~eTe
2 8l8on:
10), &rrocrTplX<p'ijTe
cX.7tocr'l'pC(rp'ij'n: (I5:
10), IL1)
fL-IJ 61JcrC(upl~1J'I'e:
(I5: II), 61JcrC(up(~e:'I'e:
(I5:
I2), y(ve:cr6e:
fL-IJ ILepLILvocTe
fLe:PLfLvii'l'e: (I5:
I4), fLe:PLfLV7)crc('I'e:
(15: II), 61JcrC(upl~e:'I'e:
O'1)crlXupt~eTe (I5:
(15: 12),
ytvecrOe (I5
(15 :I3),
:13), IL1)
(15: 14),
ILepLILv~crlXTe
(15: 15),
~'1)Ter:-re (I5:
(15: 16).
(I5:
I5), ~1J'I'e:1:'I'e:
I6).
3 Massaux ("Le Texte du Sermon," p. 438) argues that this change preserved the
essence of the teaching of Jesus but at the same time gives to the phrase an aspect
more Greek and less Biblical.
64
means at or by, beside, near, with. 11 Certainly the use of the genitive is to
be preferred in this logion, and the difference here apparently indicates
that Justin improved upon Matthew's version of the saying.
6:1 rather than on Matthew's preThat Apol. 15:17
r5:r7 is based on Mt. 6:r
synoptic source is probable; however, it is not possible to exclude completely the possibility that Justin'
Justin'ss text actually preserved an older
reading than that found in Mt. 6: I.
1.
6) Apology 16:5
r6:5
Apol. 16:5
r6:5
M~
O[LOO""t)'
t"e: ISAw<;'
()AW~'
ofLocr'Y)'!O:
ae: ufLwV
u[LW\I
,
I
\
"
v\t.~ \lCXL,
v\t.~, x\t.~
OU
OU'
\lcxt
xcxt, \'!O
't"o. ,ou
ae: 7te:PLO"O"O\l
7to:p~crcrov '!oo'!wv
't"ou't"W\I
'!O
't"O 7tov'Y)po.
7tO\l'Y)po.
~cr'!w
~O"'t"w
'!O
't"o\
'!o
't"o
h
EX
Mt. 5:34, 37
34EyW ae: AYW
Myw u[L!:\I
34iyw
U[1.~v
[L~
O[LOcrrXL
()AW~'
fL~ ofLocr\t.~ ISAw<;'
fL~'!O:
[L~'t"e: iv
E\I 1"<{)
't"<J> OUp\t.v<{),
OUPCX\l<J>,
()'IS'!~
t"L 6povo<;
6po\lo~ icr1"lv
EO"'t"t\l '!O
't"O 60:0'
6e:o'
37~cr'!W
37~0"'t"W ae: 0 "AOyo<;
A6yo~ ufLwV
u[LW\I
"
v\t.~ V\t.~,
OU
OU'
\lcxt
\lCXL,
ou" "
'!o
ae:
7to:p~crcrov
'!oo'!wv
't"o
7te:PLO"O"O\l 't"ou't"W\I
ix
EX '!o
't"O 7tov'Y)po
7tO\l"t)po icr1"w.
EO"'t"L\I.
It is apparent from the above chart that Apol. 16:5

r6:5 is related in some
way to Mt. 5: 34, 37; however, there is another important parallel to this
r2, and it will be useful for our purpose to compare the
verse in J ames 5: 12,
entire version of this saying in Matthew with that in the Epistle of
J ames before trying to determine the relationship of either of these
passages to Apol. 16:5.
r6:5. 22
Mt. 5:34-37
Jas. 5:r2
5:12
34EyW ae: AYW

Myw U[LL\I
34iyw
ufLiv
[L~ ofLOO"CXL
()AW~'
fL~
ofLocr\t.~ ISAw<;'
fL~'!O:
<{) oUp\t.v<{)
fL~'t"e: iv
E\I 't!"<J>
OUPCX\l<J>
()'ISn
t"L 6povo<;
6po\lo~ zcr'!lv
EO"'t"t\l '!O
't"O 60:0'
6e:o'
35fL~'t"e: zv
E\I '!?j
't"1j y'fi,
35fL~'!0:
Y'ii,
()'IS'!~
t"L U7t07tOa~OV
U7t07tOaLO\l EO"'
t"L\I '!wv
't"W\I
zcr'!~v
TIpo 7t&v'!wv
&cpO:Aq)Q~
7trX\I't"W\I a,
ae, &rpe:ArpoL
[LOU,
[L~ o[L\lue:'t"e:,
fLou, fL~
ofLvOO:'!O:,
[L~'t"e: '!OV
't"O\l oUp\t.vov
OUPCX\lO\l
fL~'!O:
fL~'!O: ~v y~v
1 See Blass-Debrunner-Funk, 237 and 238 (especially 238, where it is stated that
i'tQ(pa
mxp& is least used with the dative); cf. also LiddelI
Liddell and Scott, p. 1302 and Bauer,
pp. 1208 ff.
.
2 The text of 2 Cor. I: 19 is hardly significant here, and the manuscript variants
are probably the result of later assimilation to Mt. 5: 37 or Jas. 5: 12. (2 Cor. I: 190
TOU 6eou
6e:ou YtXp
ycXP uto~
uto<;; Xp~crTO<;;
>tv U(L1:v
a~' >t(LOU
l:~AOUQ(VOU
't'ou
XPLcr't'O~ 'l1Jcrou<;;
'I1Jcrou~ 0 EV
o[Liv a~'
ilL' 1j(Lwv
lJ[LWV X1JpuX6e:l<;;,
x1JpuX6d~, ilL'
E[LOU l(Q(L
xotl :ELAOUOI:VOU
l(Q(L
T~(Lo6eou, OUl(
VQ(L l(Q(L
o\i, <XMcX
VQ(L >tv
Q(UT4> yeyovev
yeyove:v [p46 4242 vg. read 't'o
TO vOI:I
VQ(L
xOl:I TL[Lo6e:ou,
oux >tyeve:To
Eyeve't'o vOI:I
xOI:I o\l,
&AAtX vOI:I
EV OI:u't'<r
XQ(L
TO o\i]).
xOI:I 't'o
o\l]).
65
7tO~WV ocu't"ou
IXU'!OU (J.~'!e:
1t0aWV
(L~'t"e: e:L~
e:L';
'Ie:poa6Au(Loc,
t"L 1t6AL';
ea't"LV
'Ie:po0'6Au(J.lX, {)'
llTL
7t6AL~ EO''!tV
'!OU
't"OU (J.e:yIiAOU
(Le:YOCAOU IXO'LAeW~
OCaLAW';
36(J.~'!e: ev
EV '!n
Xe:q:>IXAn aou
O'OU (L~'t"e:
(J.~"t"e: &AAOV 't!"LVeX
LVOC {)pXOV
pXOV
36(L~'t"e:
't"Ti Xe:~OCATi
o(L6o-n,;,
o(J.60fl~, {)'
't!"LL OU MvocaocL
MVIXO'IXL (LLOCV
(J.LIXV
't!"pLXOC
ijcrOCL ~
PLXIX Ae:UX7)V
Ae:UX~V 1t0L'
7tOL~O'IXL
(J.eAIXLVIXV.
(LAOCLVOCV.
37~0',!W
~e: 0 A6yo,;
A6yo~ u(Lwv
u(J.wv
~'!w ae:
~e: u(Lwv
u(J.wv
37~a't"w ae:
~'t"w
VOCL Vett,
VOCL, ou
O\) oU
olS
v<Xt
TO
vrtL, XrtL
't"0 VOCL VOCL,
XOCL '"'0
't"0 OU 015,
OU,
't"o ~e:
ae: 1te:pLacrov
't"01hwv
tvoc (J.~
(L7) U7tO
U1tO
'!O
7te:PLO'O'OV '!01hwv
~VIX
ex '!OU
't"OU 1t0V'
Y)POU ea't"LV.
XpLaLV
Y)'t"e:.
EX
7tovYJpou
EO'' t"LV.
XPLO'LV 1t<1'
7teO'YJ'!e:.
\
,\
A comparison of these two texts reveals, first of all, that although

Matthew regards this material as a saying of Jesus,
J esus, there is no citation
formula to introduce the material in the Epistle of James as a saying of
Jesus. 11 Secondly, the form of the saying in James is a more simple parenetic form than the text of Matthew, where each example is elaborated
and where the command is not what one should do but what one should
say.2
say. 2 It, therefore, appears that the form of the saying in Jas. 5: 12
I2 is
older than Matthew's version,3 although it is not certain that it was
Matthew who first regarded this text as a saying of J esus.
When we compare the text of Apol. 16:5
I6:5 with Mt. 5:34-37 and Jas.
5: 12,
01) ot)
I2, we find that Justin's ~O''!w
~a't"w ~e:
ae: u(J.wv
U(Lwv '!O
't"o vlXl
vocl. VIXL,
VOCL, xlXl
xocl. '!O
't"o O\)
olS is closer
1:'" U(LWV
,f
Ma tth ew"s f~a't"w
1:'" 0
t o James'
YJ'!W ae:
oe:
U(J.WV
'!o, VIXL
VIXL,f XOCL
XIXL"'t"o
'!O"O\)
OU
ou th
an tto0 Matthew's
e:O''!w ae:
oe:
0
to
't"o
VOCL, VOCL,
olS
than
J ames'"~'t"w
A6yo~
u(J.wv
VlXt
VIXL,
01)
ot);
however,
it
would
be
unsound
to
conclude
that
A6yo,; U(Lwv VOCL VOCL, O\) olS;
Justin is here dependent on the Epistle of James because (I) Justin's
~O''!w is paralleled in Mt. 5: 37 and not in J ames (~'!w);
(J.~ o(J.6O'
&AW~
~a't"w
(~'t"W); (2) (L7)
o(L6<1'Y)'J't!"e:e: CJAW';
((J.~ o(L6aOCL
O(J.60'1XL CJAW';)
&AW~) than to Jas. 5:I2
5: 12
in Apol. 16:5
I6:5 is closer to Mt. 5:34 ((L7)
((J.~ o(Lvue:'t"e:);
o(J.vue:'!e:); and (3) Justin's '!O
O'OV 't"ou't"wv
'!ou'!wv EX
7tovYJpou appears
((L7)
't"0 ~e:
ae: 7te:PLO'
m:pLaaov
ex ''!OU
t"OU 1t0v'Y)pou
7te:PLO'O'OV '!ou'!wv
7tovYJpou EO'
' t"LV, but the text of
in Matthew as '!O
't"o ~e:
ae: 1te:pLaaov
't"ou't"wv EX
ex '!OU
't"OU 1t0v'Y)pou
ea't"Lv,
Jas. 5: 12
~VIX (L7)
(J.~ U7tO
LV 1ta'Y)'t"e:.
7teO'YJ'!e:. This evidence would seem to
I2 reads ~VOC
U1t0 XPLO'
xpLaLv
1 Martin Dibelius points out (Der Brief des Jakobus
jakobus [Gttingen, 1957], p. 231)
ames does not introduce this material with a citation formula
that the fact that JJames
esus. The verse is
does not mean that the author did not regard it as a saying of JJesus.
obviously parenetic in form, and such material would generally be regarded as
originating with a saying of Jesus, although it would not necessarily be introduced
as such.
23I.
2 Ibid., p. 231.
3 So too Dibelius, Der Brief des Jakobus,
jakobus, pp. 230 f.; Dibelius, Die Formgeschichte
des Evangeliums, p. 241; Ernst Lohmeyer, Das Evangelium des Matthus (Gttingen,
1958), p. 134. M'Neile (pp. 67 f.), on the other hand, implies that the text of James
is based on Mt. 5: 34-37. Cf. Davies, pp. 401 ff.
Suppl. to Novum Testamenturn

Testamentnm XVII
Supp!.
66
indicate that Apol. 16:5 was here based on a text of Mt. 5:34,
5 :34, 37 that
had either been harmonized in part with Jas. 5: 12 or with the parenetic
tradition that underlies Jas. 5:
5:12.
12. The evidence of several of the fathers
indicates a widespread knowledge of a text similar to A
pol. 16:
5.
Apol.
16:5.
Eusebius, Demonstratio Evangelica III, 3, 103 (Heikel, VI, GCS, p. 109)
f:(HW
~cr'rw yap
yocp U!L{;)v
U[LWV 'ro vat
VlXt vat,
VIXL, 'ro ou Ol>.
O\).
Clem. Alex., Strom. V, 14, 99 (Sthlin, II, GCS, p. 391)
f:(HW
~cr'rw U!L{;)v
U[Lwv 'ro vlXt xat
XlXt 'ro ou Ol>.
O\).
Clem. Alex., Strom. VII, 11,
II, 67 (Sthlin, III, GCS, P.48)
p. 48)
~cr'rIXL u!L{;)v
u[Lwv 'r0 val.
VlXt vat
VlXt XlXt
O\).
f:G'raL
xat ou Ol>.
Eusebius, Commentary in Psalm 14, 4 (Migne, PG, XXIII, 152)
, , <pcp.,. Ee:IXLOUV'
-- rIXL
'N
\ 0"U OU.
""'
'N"
Ecp
raL 'r0,
aL
'r0,
e:cp
IXLOUV'
'rO,
IXL\ vaL,
VIXL., xaL
XIXL\\'0""
'rO,
,1
Pseudoclementine Homilies 19, 2 (Rehm, GCS, p. 253)

"EG'rw
Ol>, 'ro ae
~e 1tEpLGGOV
"Ecr'rw U!L{;)v
U[Lwv 'ro vat
VlXt val.
vlXt xal.
XlXt 'ro ou O\),
1Ce:PLcrcrov 'rolhwv
'rou'rwv EX 'rOU 1tOV1j1C0V'Y)pou EG'rLV.
Ecr'rLv.
Pseudoclementine Homilies 3, 55 (Rehm, GCS, p. 77)
"EG'rw
Ol> 'r0 yap
"Ecr'rw U!L{;)v
U[LWV 'r0 val.
VlXt vat,
VIXL, 'r0 ou O\)'
yocp 1tEpLGGOV
1Ce:PLcrcrov 'rolhwv
'rou'rwv EX 'rOU 1tov1Jpou
1COV'YJPOU
,
EG'rLV.
e:crnv.
Cyril of Alexandria, De Adoratione et Veritate VI (Migne, PG, LXVIII
47 2 )
"EG'rw
Nal., val.,
"Ecr'rw U!L{;)v,
U[LWV, 'ro NlXt,
VlXt, xal.
XlXt 'ro OU, Ol>
O\)' 'ro ~e
ae 1tEpLGGOV
1Ce:PLcrcroV 'r01J'rWV,
'rou'rwv, EX 'rOU
aLIX6AOU EG'rtV.
Ecr'rLv.
~LIX6AOU
Gregory of Nyssa, In Canticle 01
0/ Canticles, Homily XIII (Migne, PG,
XLIV, 1040)
"EG'rw
~e U!L{;)v
Ol> 'ro ae
~e 1tEpLGG6'rE"Ecr'rw ae
u[Lwv 0/) Myoc.,
/...6yol:, 'ro, N al.,
IXt, vat
VIXL' xal.
XlXt 'ro, OU, O\)'
1Ce:pLcrcr6n,
, 'rOU- ~La6Aou
~
'''.
' ,
'rOU'rWV,
e:x
oLIX
OI\OU e:crnv.
pov 'r01J'rWV,
EX
EG'rtV.
A comparison of these texts points to the possibility of a common text
or tradition that may have read:
~cr'rW U!L{;)v
u[Lwv 'ro val.
VlXt vat,
VIXL, xal.
XlXt 'ro ou O\)'
f:G'rW
Ol> 'ro
Ecr'rLv,
EG'rLV,
ae
1Ce:PLcrcroV 'rou'rwv EX
1COV'YJPOU
~e 1tEpLGGOV
x 'rOU 1tov1Jpou
a reading identical to Pseudoclementine Homilies 19, 2. The addition of

XlXt and the omission of yap
yocp in Pseudo-clementine Homilies 3, 55 is
xal.
probably a stylistic change, and the appearance in Cyril and Gregory
of aLIX6AOU
~La6Aou for 1tov1Jpou
1COV'YJPOU is apparently an interpretative personalization
of what in the original reading could be either a masculine or a neuter
noun. Justin's departure from this form of the saying is minor and can

SAYINGS
67
be easily explained. The ae

~~ is obviously a stylistic connective, and the
omission of the final eO'
eO"''t't'L"LvV is not significant.
It is, therefore, apparent that there existed a parenetic saying ab
out
about
swearing that was based on Mt. 5: 34-37 harmonized either with Jas. 5: 12
I2
or with the parenetic teaching that lies behind Jas. 5:I2
5: 12 and that this
saying was known to several patristic writers after Justin. 11
7) Apology I6:9
16:9
Apol.
I6:9
Apol.16:9
OuXl.
1tii~ 0 Aeywv [LOL
OUXL 1ta!:;
fLOL
KUPLE:
E:~O"E:AE:UO"E:'t'IXL
KUPLZ XUPLE:
XUPLZ ZLO'
ZAZUO'Z't'ct.L
d~ 't"fJv
zL!:;
~v IXO"LAcLIXV
ct.O'LAdct.v 't'&V
't'WV OUpIXV&V
oupct.vwv
&AA' 0 1tOL&V
tXAA'
1tOLWV 't'o 6eA'YY)[L1X
jfLct.
't'oi) 1tct.'t'p6!:;
1t1X't'p6~ [LOU
't'oi) ev
't'ou
fLoU 't'ou
't'OL!:; OUpct.VOL!:;.
't'or:~
OUPIXVOr:~.
Mt. 7: 2I
21
Mt7:
OU 1ta!:;
1tii~ 0 Aeywv [LOL
Ou
fLOL
XUpLE:
XUPLZ XUpLE:,
XUPLZ, dO"E:AE:UO"E:'
zLO'zAZUO'Z't'cIXL
t.L
d~ 't'~v IXO"LAcLlXV
't'&V OUpIXV&V,
ZL!:;
ct.O'LAZLct.V 't'wv
OUpct.VWv,
&AA'
tXM' 0 1tOL&V
1tOLWV 't'0
't'o 6eA'YY)[L1X
jfLct.
't'oi) 1tct.'t'p6!:;
1t1X't'p6~ [LOU
't'oi) ev
't'ou
fLoU 't'ou
''t'or:~
t'OL!:; OUPIXVOr:~.
OUpct.VOL!:;.
The only difference between the text of Justin and the text of Matthew
is the use of ouXl.
I6:9 where Mt. 7:2I
OUXL in Apol. 16:9
7:21 has ou; however, this
variation is minor and casts no doubt on the conclusion that the text of
A pol. 16: 9 is ultimately based on a text substantially identical with
Mt. 7:21. 22
8) Apology 16:12
16:12
Apol.
The logion in A
pol. 16:
I6: 12
I2 is paralleled, at least in part, seven times
in the synoptic gospels. The version of Q is found in Mt. 8:12b
8: I2b and Lk.
13:
I3: 28, and a second version peculiar to Matthew is found in Mt. 13:
I3: 42,43.
In addition Mt. 13:50
I3: 50 produces the saying in aversion identical to
Mt. 13:42;
22:I3,
24:5Ib, and 25:30
13 :42; and Mt. 22:
13, 24:51b,
25 :30 are identical to Mt. 8:12b,
8: 12b,
1 The text of Epiphanius, Adversus Haereses XIX, 6, 21 may perhaps be the
final proof that this kind of reading arose from an attempt to harmonize Mt. 5: 34
Jas. 5: 12: xod 7t&).L\I
~\I 'r<';)
e:OOl:yye:).[cp Myo\l'ro<;;'
OfL\lU\lOI:L fL1J-re:
fL7)'re: 'rO\l
OOPOI:\lO\l fL7)'re:
with Jas,
7tOCA~\I E\I
T eUlXyyeAL<p
AYO\lTOC;' fLY)
fL7) fL\lU\lIX~
TO\l OUPIX\lO\l
fL1J-re:
~\I y'ij\l
Y~\I fL7)'re:
~'re:p6\1 'T~\l1X
rL\lOI: 8pxO\l,
I.SPXO\l, &on' 'l)TW
'i]'rW UfLW\I 'ro
\lOI:L \lOI:L
o\} oll.
0\5. TO
'ro m:p~0'0'6Tepo\l
7te:pLO'0'6're:po\l
-r7)\1
fL1JTe ~Tep6\1
TO \llXt
\llXt XOI:L
XlXt 'ro
TO ol)
y&p TOUTW\I
'rou'rW\I EX
~x 'rou
7tO\l7Jpou U7tlXPXe:L
(HolI, I, GCS,
GeS, p. 223). Here the first part is almost
yap
T013 7tO\l1)p013
u7tocpxe~ (Holl,
identical to Jas. 5: 12 and the final sentence to Mt. 5: 37. And although the text of
closer to the form of James,
J ames, the saying is introduced as one
Epiphanius is actually doser
(~ 'r<';)
e:oOl:yye:).[cp), which by the time of Epiphanius must
coming from the gospel (E\I
T eUlXyyeAL<p),
have meant, in this instance, our canonical Matthew. The variant reading of Mt.
\lOI:L \llXt,
\101:[, XOI:L
'ro ol)
o\} oll
0\5 (0
(8 213. 1360. 1I 184) is certainly not original and is
5: 37 'ro
TO \llXt
XlXt TO
probably the result of assimilation to Jas. 5: 12 or to the parenetic tradition that
underlies A pol. 16: 5 and the other patristic sources quoted above.
2 So too Massaux, "Le Texte du Sermon," p,
L' Influence de l'Evangile,
I'Evangile,
p. 415 and L'Influence
8 7.
p. 4487.
68
perhaps indicating that the phrase Exe;;

EXe:~ E(l"',IX~
eO"'t"IX~ 0
1
-rwv
't"WV oMv-rwv
o~onwv had almost become proverbial. 1
Apol. 16:12
Mt. 13:42,43
13:42, 43
(and 13: 50)
XAIXU6fLo~
XIX~
XAIXU6[J.o~ XlXt
Mt.8:12b
(and 22: 13;
1b ; 25:30)
24:5
24:51b
Lk. 13:28
, -"
exe
~ eG,IX~
e:xe:
e:0"'t"1X~
pu'YfLOC~
puy[J.cX~
42 (and 13:50)
XIX~
XlXt IXAoi)G~V
IXAOUO"~V
IXU-rOU~
IXU't"OU~ d~
TIjv
-roi)
't"ou
xoc[J.~ VOV
xocfL~vOV
7tUpo~
TIUpo~
.... "
, -"
exe
~ eG-rIX~
e:xe:~
e:0"'t"1X~
-ro-re
't"0't"e:
.... "
exe~
e:xe:
L
eG-rIX~
e:0"'t"1X~
o XAIXU6fLO~
XAIXU6[J.o~
o XAIXU6fLO~
XAIXU6[J.o~
XIX~
XIX~ 0
XlXt
XIX~
puy[J.o~
pu'YfLo~
-rwv
't"wv oMv-rwv,
oMv't"wv,
1)-rIXV
OL
{)'t"IXV ot
puy[J.O~
pU'YfLO~
-rwv oMv-rwv.
'rwv
o~ov'rwv.
43-ro,e
OL
43'r0're: ot
-rwv
't"wv oMv-rwv.
oMv't"wv.
[J.ev
fLev
aLXIXLO~
~LXIX~O~
XAIXU6[J.o~
XAIXU6fLo~
E(nlX~
eO"'t"IX~
\
~LXIX~O~
aLXIXLO~
AOCfL~WG~V
M.[J.~WO"LV
w~
~A~O~,
~AW~,
EXAOC[J.~OUO"LV
EXAOCfL~OUG~V
w~ 0 ~A~O~
~AW~
-r7i IX(nAd~
EV 'r7j
IXO"~Ad~
-roi)
'rOU 7t1X-rpO~
TIIX'rPO~
,
IXU-rWV.
IXU'rWV.
puy[J.o~
puYfLO~
XAIXU6[J.o~
o XAIXU6fLO~
\
XIX~
puy[J.o~
puYfLo~
-rwv oMv-rwv,
'rwv
oMnwv,
1)-rIXV
{)'rIXV 5~'1JG6e
il~"1J 0"6e:
'A
\ XIX~
\
plXlX[J.
XIX~
'ApIXOCfL
IO"lXcXx XlXt
',IGIXOCX
XIX~
'IlXxw ..
oo, e:xwv
EX wv
,
:,1
.,.
W'r1X
&-r1X
IXxoue-rw.
IXXOUe:'rW.
OL ae
ot
~e &a~xo~
&~~xo~
7tfL~WV,IX~
TIe[J.~wv't"lX~
e:~~ -ro
't"o
d~
IXL6>VLOV
IXLWVWV 7ti)p.
TIUp.
The fact that Mt. 8: 12b and Lk. 13: 28 agree completely in their
Exd EG-rIX~
eO"'rIX~ 0 XAIXU6fLO~
XAIXU6[J.o~ XlXt
puy[J.o~ -rwv
'rwv oMv-rwv
o~oV'rwv indicates that
wording Exe;;
XIX~ 0 pUYfLO~
this reading was original in Q, and the text of Mt. 13:
42, 13:50,
13: 50, 22:
13,
13:42,
22:13,
24: 51b, and 25:30
25: 30 supports the fact that this reading is pre-Matthaean.
24:51b,
It is, therefore, certain that J]ustin's
ustin's wording (-ro-re
('ro't"e: XAIXU6fLO~
XAIXU6[J.o~ EG-rIX~
eO"'t"IX~ XIX~
XlXt
puy[J.o~ -rwv
'rwv oMv-rwv)
oMv'rwv) is based either on our gospels or on a text later
puYfLO~
gospel texts that parallel at
than our gospels. Although there are seven gospeJ
least part ofApol.
of Apol. 16: 12, only Mt. 13:42,43
13 :42,43 has paralleis
paralieis to all of Justin's
]ustin's
1 M'Neile maintains (p. 106) that this phrase might have been Ha
"a stereotyped
formula in Christian teaching."
COLLECTIONS OR
OR GROUPS
GROUPS OF
OF SAYINGS
SAYINGS
69
phrases. The syntax of Apol. 16: 12 ("ro"rz

(T6T ()"rocv
ihocv .
) is more stylistic
and more fluent Greek than the awkward version of Mt. 55:42f.
:42f. (Exd
(exe:i:
E:C1"rOCL
~rrTocL .
"rOTZ
T6n ...
).1 Further, either Justin or his source has twice omitted
(;o from Matthew's version (before xAocu6fLOC;
xAocu6(.Lac; and before puyfLOC;).
pu"((.Lac;). The
difference between the aorist subjunctive AOCfLl)i<UC1LV
pol. 16: 12 and
AtX(.L!./I<ilrrLV in A
Apol.
the future indicative EXAtifLl)ioUC1LV
43 can be explained by
hAtX(.L!./IourrLv in Mt. 13:
13:43
Justin's use of ()"rocv,
ihocv, which requires this revision; 2 and the fLev
(.Le:v in Apol.
ae: in the following clause) is only a stylistic
16: 12 (balanced by the ae
device introduced either by Justin or his source.
The final phrase of A pol. 16: 12 (OL
(ot ae
ae: &aLXOL 1tEfLl)i<UVTOCL
1tE(.L!./I<ilVTOCL dc; "ro
Ta OCL6lVLOV
OC~WVLOV
13: 42a as folIows:
follows:
1tp) is related to Mt. 13:42a
13 :42a
Mt. 13:42a
,
oclhouc;
OCUTOUC;
OCAOrrLV
OCAOC1LV
,
,
,
TO 1tUPOC;
LC; TI)v
T"f)V XtifLLVOV
XOC(.LLVOV "rO
dc;
1tUPC;
\
Apol. 16:12
16:12
has become OL
ot ae
ae: &aLXOL
has become 1tEfLl)i<UV"rOCL
1tE(.L!./I<ilVTOCL
',
has become dc; "ro
1tP
Ta OCLWVLOV
OCL<ilVLOV
1tP
The pronoun ocu"rou<;

42a, having no antecedent in Apol. 16: 12,
OCUTOUC; of Mt. 13:
13 :42a,
had to be substituted by a noun (OL
OCAOt)C1LV in
(ot &aLXOL); the active verb ocAorrLv
Mt. 13:42a, which has its subject (angels) in the previous verse (Mt.
13:41),
13: 41), had to be altered to the passive verb 1tEfLl)iwV"rOCL
1tE(.L!./I<ilVTOCL to preserve the
meaning; and in attempting to avoid Matthew's allusion to Gehenna
(dc; TI)v
T1Jv XtifLLvov
XcX(.LLVOV "rot)
TO 1tUpoC;),3
1tUp6C;),3 either Justin or his source substituted the
phrase dc;
Ta OCLWVLOV
OC~WVLOV 1tP.
d<; "ro
From this analysis it is certain that either Justin made certain changes
in Mt. 13:
13:42,43
42, 43 in adapting this saying of JJesus
esus to his own context or
13 :42,43 and in which these changes had
else used a source based on Mt. 13:42,43
already been made.
With regard to the above eight sayings that reflect dependence on
Matthew only, it should be noted that sayings 1,
I, 2, 3, 5, 6, and 7 have
paralieis only in Matthew and in none of the other synoptic gospels,
whereas sayings 4 and 8 follow the reading of Matthew although there
is a parallel in Mark and/or Luke.
1 Although /),;(Xv
Ihtxv is found in Lk. 13: 28, the fact that it introduces material
completely different from that found in A
pol. 16: 12 probably indicates that Luke
Apol.
has not influenced Justin here.
2 The change from the use of the verb EXAcX{L1tW
eXAcX[L1tW in Mt. 13:43
13: 43 to AcX{L1tW
AcX[L1tW in Apol.
16: 12 is perhaps only a matter of preference; however, it is interesting that the
word occurs nowhere else in the New Testament.
3 M'Neile (p. 202) regards this phrase as a reference to Gehenna, an allusion
that would have had little significance to Justin's pagan audience.
70
COLLECTIONS OR GROUPS OF SAY1NGS

YINGS
b. Sayings that reflect dependence on Luke only
I) Apology 15:3
2b
Apol.
15:3
Apol.I5:3
Mt5:3
Mt5:32b
Mt. 19:9
Mk. 10: 12
r2
Lk. 16:18b
, ECXV
"
XCXL
XCX~ ecxv
cxuTIj
CXU-TIJ
,
CX7tOAU (jCX(jCX
AUcrcxcrcx
'rov
't"ov &vapcx
XCXL 00
Aeyw
AEYCU ae
u~~v
U~LV (S-r~
Ih~
"O~ YCX~E~
xcxt
XCXL
a~
8~ Mv
CX7tO-
CX7tO-
AEAu~ev'Yjv
AeAu~Ev'Y)V
AEAu~ev'Yjv
oc<p' hepou
&.rp'
't"EPOU
ocvapo~
&.vapo~
ycx~~crYl,
~oLXii'rCXL.
~o~XiX't"cx~.
~oLXii'rCXL.
~o~XiX't"cx~.
a~
8~
&',1
&v
OC7tOCX7tOAUO""{l
AUcrrJ
-TIJV
yuvcx~xcx
't"~V YUVCXLXCX
cxu'rou
cxu't"ou ~~
E:7tL
e7tt 7topvdq.
7topvd~
XCXL ycx~~crrJ
ycx~~(j1l
xcxt
&tJ,:'fjv,
&AA'Y)V,
~oLXii'rCXL.
~o~XiX't"cx~.
, ,
CX7tOJ..e:Au~ev'Yjv
AeAU~EV'Y)V
OC7tO ocvapo~
&.7tO
&.vapO~
cxu~~
ycx~~crrJ
ycx~wv
&MOV,
~OLXii'rCXL.
~o~XiX't"cx~.
~OLXEUEL.
~o~xeue~.
The above gospel tradition about divorce has been derived from two
r6:r8b and
traditions (I) the version of Q found in Mt. 5:32b and Lk. 16:18b
1
1
(2) the Markan version (10: 12) paralleled in Mt. 19:9.
r9:9. The text of Apol.
15 : 3 paralleis the Q
ying recorded in Mt. 5: 32
band
15:
Q form of this sa
saying
32b
and
Lk. 16:18b, and two features of Justin's text indicate that Justin used
not the pre-synoptic Q version of this saying but a post-synoptic tradition. (r)
r6:18b have the verb
(I) The fact that both Mt. 5:32b and Lk. 16:18b
for marry (ycx~~crrJ
(ycx~~(j1l in Mt. 5: 32 and ycx~wv in Lk. 16: 18) near the end of
the saying immediately before ~oLXii'rCXL
~mxiX't"cx~ (Matthew) and ~OLXEUEL
~mxeue~ (Luke)
indicates that it probably occurred here in Q; however, in JJustin's
ustin's
ycx~eL occurs at the beginning of the saying. (2) The phrase OC7tO
&.'1to
version YCX~E~
ocvapo~
&.vapo~ in Lk. 16: 18b was apparently added by Luke for clarity and was,
(oc<p' hepou
therefore, not in Q; however, it is paralleled in Apol. 15:3
15: 3 (&.rp'
E-rEPOU
ocvapo~).
&.vapo~).
8~ ycx~d
ycx~eL OC7tOAEAU~eV'YlV
&.7tOAeAu~Ev'Y)V of Apol.
The phrase a~
A pol. 15:3
15: 3 does not have an exact
parallel in either Mt. 55::32b
32b (xcxt
(XCXL a~
8~ Mv OC7tOAEAU~ev'Ylv
&.7tOAeAu~Ev'Y)V ycx~~crrJ)
ycx~~O""{l) or Lk. 16:
parallelin
r6: 18b
(XCXL 0 OC7tOAEAu~ev'Yjv
&.7tOAeAu~Ev'Y)V ... ycx~wv); however, a second century patristic
(xcxt
text written a few decades after the death of Justin indicates a link here
between Apol.
A pol. 15:3
15: 3 and Lk. 16:r8b:
16: 18b:
r2 (Migne, PG, VI, III40)
I 40 )
Theophilus of Antioch III, 12
XCXL 0 ycx~wv, rp'
&.7tOAeAu~Ev'Y)V OC7tO
&.7tO ocvapo~
&.vapo~ ~OLXEUEL.
~mxeue:~.
xcxt
<P'YY) (jLV
jcrtv,, OC7tOAEAu~ev'Yjv
140.
1 Bultmann, p. I4
0 . Bultmann further maintains that the Q form is original and
explains the Markan form, which answered the need of providing divorce laws not
only for men but also for women.

SAYINGS
7r1
The relationship of this text of Theophilus to Lk. 16:

r6: 18b is certain, the
only difference between the two being the transfer of the participle YIX[L(;')V
YIXflwV
to the beginning of the saying; and this word order found in Theophilus
is parallel to Justin' s order (ac;
YIX[Le~ hoAAu[Lev1)v).
(8<; YIXfld
cbtoAeAUflV1)V).
The middle section of Apo!.
Apol. 15:3 (aq>'
(ocrp' hepo avapoc;)
ocv~po<;) finds its only
r6: r8b (a1to
[LoLx~:rIXL
r5: 3 is
parallel in Lk. 16:18b
(OC7tO avapoc;).
ocv~po<;). The verb flOLXOC'
t'IXL of Apo!.
Apol. 15:3
identical to Mt. 5:32b (also Mt. 19:9 and Mk. ro:r2),
r6:r8b
ro:12), whereas Lk. 16:18b
has [LOLxeUeL;
floLxeueL; however, there was apparently some difference in meaning
between [LOLXcXW
flOLXcXW and [LOLXeuw.
flOLXeuw. [LOLXeUW
floLxeuw was used in Attic Greek principally
of men, and in the New Testament the verb is usually employed with
reference to the sixth commandment (Mt. 5: 27; 19:
r9: 18;
r8; Mk. 10:
ro: 19;
r9;
Lk. 18:
r8: 20; Rom. 13: 9; Jas. 2: II); the Doric verb [LOLXcXW,
flOLXcXW, on the other
hand, was used of both men and women and apparently carried no special
connotation of the Mosaic commandment in the New Testament. 11
Although it might be argued that Justin derived flOLXOC'
[LOLX~'t'IXL
t'IXL from Mt.
5: 32b, it is possible that he knew the Old Testament connotations of the
verb [LOLxeUW
floLxeuw and substituted the neutral verb [LOLXcXW
flOLXcXW to avoid a connotation perhaps undesirable in a writing addressed to pagans. 22
That A pol. 15:
r5: 3 is dependent on Lk. 16:
r6: 18b
r8b or on a text based on
Lk. 16:
r6:r8b
18b is certain, but it should also be admitted that Justin's
J ustin's text
perhaps shows features of harmonization with Mt. 5: 32b.33
2) A
pology 16:1
r6: r
Apology
Apo!.
r6:r
Apol. 16:1
:39, 400
Mt. 55:39,
eyw
3g eyw
Lk. 6:29
ae
~e: Aeyw
AYW
U[L~V [L~
UflLV
fl~
aV't'LO"TYjvIXL
ocV't'L O'-rij VIX L
't'i{'> 1tov1)P<l>'
7tov1)Pi{'>
't'<l>
OCAA' ()O"'
()O''t'LC;
<;
aAl..'
1 Blass-Debrunner-Funk, 101; Friedrich Hauck, "{LOLXEUCJl,
"fLO~Xe:U6l, fLmX&6l,
{LOLXtXCJl, X.'t".A.,"
K.'t'.)..,"
Theologisches Wrterbuch zum Neuen Testament, ed. Gerhard Kittel, Vol. IV
(Stuttgart, 1957), pp. 737-743. Liddell-Scott, however, makes no distinction
between the two verbs and regards them rather as synonyms (p. 1141).
{LoLXii't'IXL in several manuscripts of Lk. 16: 18 b (KMXII
2 The appearance of fLo~Xii't"oc~
al. 20) is also probably the result either of harmonization with Mt. 5: 32 bor
b or influence
from the tradition found in Justin's text.
3 Baldus (p. 64) maintains that Justin is dependent on Mt. 5:32 to which he has
himself added the phrase &cp'
&<p' &'t'epou
hpou &v8p6c;.
&v8p6~. Likewise, Massaux ("Le Texte du
Sermon," p. 421) argues that Justin added &cp'
&<p' hpou
32 and did
&'t'epou &v8p6c;
&v8p6~ to Mt. 5:
5:32
not use Luke; however, for the reasons mentioned above I find it more reasonable
to conc1ude that Justin is here either directly or indirectly dependent on Lk.
16:18
16: 18 b.
72
T CJ) "t"U1tOVTL O"ou

TIJV
0"~ocy6voc
1ttXpexe
XOC!. TIJv I:1.AAY)V,
XOC!. "t"ov
""
I,
OC~POVTOC GOU
O"ou
IXLPOVTIX
"t"ov
TOV X~"t"wvoc
XLTWVIX ~
"t"o
L{LtX"t"LOV
TO LILcXTLOV
{L~
IL~ X<.uAUO"Yle;.
x(t}Mo-nc;.
O"e pOC1tL~e~
Ge:
PIX7tL~e:L
eie;
ae~~,xv
e:tc; TIJv
TI)V ae:~La:V
0"~ocy6voc
GLIX'(6vlX O"OU,
GOU,
O""t"pe~ov
ocu"t"CJ)
GTpe~OV IXUTi;)
XOCL
. .Y)V
XlXt TIJv
TI)V 1:1.),)
rJ.AJ.:YjV
40XOCL
Ti;)
XIX t "t"CJ)
6eAov"t"L
O"O~
6eAOVTL GOL
xp
~61jvoc~ XlXt
XOCL
xpL6-YiVIXL
"t"ov
TOV X~"t"WVtX
XLTWVcX
O"ou
GOU Aocdv,
AIXdv,
I:1.cpee; ocu"t"CJ)
rJ.<pe:C;
IXUTi;) xoc!.
XlXl
"t"o
L{LtX"t"~OV.
TO LILcXTLOV.
-,
_,
"t"<p
O"e
T<p "t"u1tovn
TU7tOVTL Ge:
E7tt
TI)v
b!. TIJv
0"~ocy6voc
GLIX'(6vlX
1ttXpexe
7tcXpe:Xe:
XlXt TIJV
TI)V rJ.AA
YjV,
xoc!.
I:1.AAY)V,
, , \ "t"ou,.,.,...
xoc~ OC1tO
XIXL
1X7t0 TOU
octpov"t"6e; GOU
O"ou
lX'lPOVT6c;
"t"o
TO L{LtXnOV
LILcXTLOV xoc!.
XlXt
\
"t"ov
TOV X~"t"wvoc
XLTWVIX
{L~
X<.uAUO"Yle;.
IL~ x(t}MG"{)c;.
That A pol. 16: 1I is based on Lk. 6: 29 or on a post

-synoptic text based
post-synoptic
on Lk. 6: 29 is certain, because in two instances in which ]Justin
ustin differs
from Luke the text of Apol.
r6: 1I is obviously an improvement of the
A pol. 16:
Lukan reading. (I)
O"e e1t!.
(1) Luke's "t"CJ)
Ti;) "t"U1tOV"t"L
T07tOVTL Ge:
E7tt TIJv
TI)V O"Locy6voc
GLIX'(6vlX 1ttXpexe
7tcXpe:Xe: xoc!.
XlXt TIJV
T~V
I:1.AAY)V is the only known instance of "t"u1t"t"ew
1
rJ.AAYjV
T07tTe:LV e1tL
E7tL with the accusative; 1
]J ustin's "t"CJ)
Ti;) "t"U1tOV"t"L
T07tOVTL GOU
TI)V GLIX'(6vlX
7tcXpe:Xe: xoc!.
XlXt TIJv
TI)V rJ.AAYjV,
O"ou TIJv
O"Locy6voc 1ttXpexe
I:1.AAY)V, on the other hand,
is better Greek. (2) Luke's construction x<.uAUew
X(t}Me:LV &1t6
&7t6 is uncommon,
whereas ]ustin's
Justin's use of x<.uAUew
X(t}Me:LV with the accusative is more common
classical Greek. 2 It might be argued
both in the New Testament and in c1assical
that if Luke faithfully preserved the reading of his source Q, ]ustin's
Justin's
improvements might as weIl
weil be based on the pre-synoptic text used by
]ustin's use of a synoptic or post-synoptic source elsewhere
Luke. But Justin's
makes the use of a pre-synoptic text unlikely in this instance.
TO L{LtX"t"LOV
LILeXTLOV XOCL
XlXt TOV X~"t"wvoc
XLTWVIX in Lk. 6: 29 and "t"ov
TOV
The difference between "t"o
X~"t"wvoc ~ "t"o
r6: 1I apparently arose from a misunderstanding
XLTWVIX
TO L{LtX"t"LOV
LILcXTLOV in A pol. 16:
]ustin or his source of the meaning of Luke's text. Whereas
either by Justin
L{LtX"t"~OV
LILeXTLOv probably belongs to the verb octpov"t"6e;
lX'lPOVT6c; and X~"t"wvoc
XLTWVIX to the verb
x(t}Mo-nc; in Luke, ]ustin
X<.uAUO"Yle;
Justin or his source apparently thought that both
IXtpovT6c;. The change from xoc!.
XlXt to ~
nouns were the objects of the verb octpovT6e;.
naturaily from the alteration in meaning, and the inversion of the
comes naturally
order of X~"t"wvoc
L{LtX"t"LOV may be only a stylistic change made in order
XLTWVIX and LILeXTLov
to mention second the outer and more valuable garment. 33 These results
1 Alfred Plummer, A Critical and Exegetical Commentary on the Gospel According
to S. Luke (Edinburgh, 1956), p. 185.
2 Ibid.; Blass-Debrunner-Funk, 180 (I).
33 The fact that Mt. 5: 40 lists X~TWWX.
X~"wv~ before LfJ.cXnOV
!fL&"~OV does not indicate a Matthaean
influence in Justin's text. Rather the absence of any definite influence from
Matthew leaves little doubt that this small agreement is coincidental.
YINGS
SAYINGS
73
]ustin or his source is here based on the text

leave little doubt that either Justin
of Lk. 6:29. 1
Apology
3) A
pology 16: 10
It has already been argued above that Apol. 16: 10 was probably based
10: 16 that added a fourth line to the gospel text (see
on a text of Lk. 10:
above, pp. 20-22).
4) Apology 17:4
Apol.
A pol. 17:4
17: 4 <T>
<l> 1tAeOV ~a(tlXEV
~awxev 0 (k6c;,
6e6c;, 1tAeOV &1tCt.L't7J6~crE'rCt.L
&1tcx~TY)6~O"e't"cx~ 1tCt.p
1tCXP Ct.u'rO.
cxu't"O.
This saying from Apol. 17:4 does not have an exact parallel in any
of the gospels or in the patristic literature ; however, there are rather
dose paralleIs
parallels in Lk. 12: 48 and in many writings of the early church,
elose
where we find both a longer and a shorter version of this logion :
The Longer Version

Lk. 12:48 (Nestle Text)
1tcxv't"1. ae: <T>
<l> eM6YJ
e:a66'Y) 1toM,
1tOAU, 1tOAU ~YJ'rYJ6~crE'rCt.L
~'Y)'t"'Y)6~O"e't"cx~ 1tCt.p'
1tCXP' Ct.u'rO,
cxu't"o, xCt.1.
XCXL <T>
<l> 1tCt.pe6Ev'ro
1tcxpe6ev't"o
1tCt.v'r1.
1tOAU,
1tep~0"0"6't"epov
cx1-r~O"01)o"LV
cxu't"6v.
1toM, 1tEPLcrcr6'rEPOV Ct.t'r~crOUcrLv Ct.u'r6v.
Lk. 12:48, Codex D (quoted from Bousset, p. 107)

1tCXV't"L
1tep~0"0"6't"epov xcx1.
1tCt.v'r1. ae: <l>
<T> ~awxcxv
~a(tlxCt.v 1toM, ~'Y)TY)6~O"e't"cx~
~YJ't7J6~crE'rCt.L &1t' who
Ct.u'rO 1tEPLcrcr6'rEPOV
xCt.1. <l>
<T>
1tcxpe6ev't"o
1tCt.pe6EvTo 1toM,
1tOAU, 1tAeOV &1tcx~~O"o1)mv
&1tCt.L~crOUcrLV cxu't"6v.
Ct.u'r6v.
Macarius of Egypt, Homilies

H omilies XXXIX, 6 (Migne, PC,
PG, XXXIV, 720)
1tCXV't"L ae: <T>

<l> e:a66'Y)
<l> 1tOAU 1tCt.pe6Ev'ro,
1tcxpe6ev't"o,
1tCt.v'r1.
eM6YJ 1toM, 1tOAU ~'Y)'t"~m::'t"cx~
~YJ'r~crETCt.L 1tCXP'
1tCt.P' cxu't"o
Ct.u'rO xcx1.
xCt.1. eil
1tEPLcrcr6'rEPOV &1tCt.L 'r~crOUcrL v Ct.uT6v.
The Shorter Version

Apostolic
Constitutions 11,
ApostolicConstitutions
II, 18 (Migne, PC,
PG, I, 629)
eil
YO:P, Cf>YJcr1., 1tCt.pe6Ev'ro 1tOAU, 1tEPLcrcr6'rEPOV &1tCt.L'r~crOUcrLV 1tCt.p' Ct.u'rO.
Epiphanius, Ancoratus 26, 8 (Holl, I, CCS,

GCS, p. 35)
eil
aLaO'rCt.L 1tEPLcrcr6'rEPOV, 1tEPLcrcr6'rEpOV &1tCt.L'r~crOUcrLV Ct.u'r6v.
Clem.
eIern. Alex., Strom. 11,
II, 23 (Sthlin, 11,
II, CCS,
GCS, p. 194)
<l>
eil 1tAe~OV
1tAE~OV e:a66'Y)
eM6YJ,, O()'t"OC;
OTOC; XCXL
xCt.1. &1tcx~TY)6~O"e't"cx~.
&1tCt.L'rYJ6~crETCt.L. 22
A comparison of these texts with the text of Apol. 17:4 reveals two
1 Kster argues (Synoptische berlieferung, pp. 226 ff., 264) that Did. I: 4 shows
evidence of harmonization of Mt. 5: 39, 40 and Lk. 6: 29, but
hut there is no evidence
of any connection between the passage in Didache and ]ustin's text.
22 The text of Migne (PG, VIII, 1097)
lO97) reads Cf>
<T> 7tAOCrO\l
1tAa~OV &86(7),
&866'1), oo"o~
OiSTO~ KOCt
xat 7tAe:LO\l
1tAeLOV
&.7tOC~"7l61jcrETOC~,
&1taLT'l)61jcreTaL, but a comparison of this reading with the other editions of Clement
element
supports the reading of the edition of Sthlin.
74
COLLECTIONS
significant features: (I) Lk. I2:

48 alone uses the verb IXhew;
I2:48
aL't"e<.t>; all other
&.7ta~'t"e<.t> (&1t'1X~1"Ij0'0uaw
(&.7ta~'t"~Q"ouaw in Codex D,
paralleis use the compound verb &1t'IX~1'ew
Macarius, Apostolic Constitutions, and Epiphanius and the passive form
&.7ta~'t"1J6~Q"e't"a~ in Clement of Alexandria and Justin)
]ustin);; 11 and (2) there is
&1t'IX~1"YJS~O'I::1'IXL
great disagreement among the texts in their use of 1t'oM,
7toM, 1t'Adov
7tAef:ov (1t'Mov),2
(7tAeov),2
and m:p~O'O'o1'e:pov
7tep~Q"Q"o't"epov in different combinations and order; but inasmuch as the
meaning of the saying is altered by changing these words, such alterations
may have been made by the individual authors to suit their respective
contexts and intentions. These two features account for many of the
differences among the several texts under consideration; however, it
is now necessary to examine separately each of these parallel texts.
Codex D of Lk. I2: 48 has only minor differences from the version
of the Nestle text. The change from the passive eaos'Y)
eao6'YJ in Lk. I2: 48
(Nestle) to the active gawxlXv
Ea<.t>xav in Codex Dis probably only stylistic, as are
7toM and 1t'IXP'
7tap' IXU1'OU
au't"ou in Lk. I2: 48 to 1t'e:P~O'O'01'e:pov
7tep~Q"Q"o't"epov and
the changes from 1t'OAU
&.7t' IXU1'OU
au't"ou in Codex D. Further the difference between 1t'e:P~O'O'01'e:pov
7tep~Q"Q"o't"epov in
&1t"
Lk. I2:
48 (Nestle) and 1t'AeOV
is perhaps only stylistic, and
I2:48
7tMov in Codex D
Dis
the change from IXL1'~O'OUO'LV
aL~Q"ouQ"W to the compound verb &1t'IX~1'~O'OUO'~v
&.7ta~'t"~Q"ouQ"~v in Codex
D may be only an improvement in the Greek of Luke's text.
The differences between Macarius and Lk. I2: 48 are also minor. The
~'Y)1"YJS~O'e:1'IX~ in Lk. I2: 48 to the present ~'Y)1"Ij0'e:1'1X~
change from the future ~'YJ't"1J6~Q"e't"a~
~'YJ~Q"e't"a~
1t'lXpeSe:v1'o 7toM
1t'OAU
in Macarius is probably stylistic, as in the change from 7tape6ev't"o
in Lk. I2:48
1t'lXpeSe:v1'o in Macarius. Further, Macarius also has
I2: 48 to 1t'OAO
7tOAU 7tape6ev't"o
the compound verb &.7ta~~Q"ouQ"w
&1t'1X~1"Ij0'0UO'~v for Luke's IXL1"Ij0'0UO'LV,
aL~Q"ouQ"W, a difference I
have already discussed above.
The text of Apostolic Constitutions and the text of Epiphanius parallel
only the second part of Lk. I2:
I2:48
48 making certain minor variations.
yap in Apostolic Constitutions is probably to provide a
The additions of rap
smooth connection with the preceding material, and the change in
af.a01'IX~ and 7tep~Q"Q"o't"epov
1t'e:P~O'O'01'e:pov is probably only stylistic. Both
Epiphanius to aLaO't"a~
&1t'1X~1"Ij0'0UO'LV, and the
texts support the reading of the compound verb &.7ta~~Q"ouQ"w,
author of the Apostolic Constitutions has apparently improved upon the
IXU1'OV to 7tap'
1t'IXP' aU't"ou.
IXU1'OU. 3
Greek of Luke by changing au't"ov
1 The change from the simple to the compound verb is not significant, because
&:1tQ(~'1:ew is the better Greek for the idea expressed. The change is, therefore,
the verb &:7towt"W
probably one of stylistic improvement. See Bauer, pp. 50 f., 158 and Liddell-Scott,
pp. 44, 175
1tAe:i:OV and 7tAOV
1tAeOV are variant forms of the same word, and there is no difference
22 7tAe:i:ov
in meaning between the two forms; see Bauer, pp. 1363 ff. and Liddell-Scott,
1 5.
141
p. 14
&:1tQ(~'1:e:w 'd
'1:L &:1t6 't"LVO<;
'1:WO'; is better Greek than the accusative; see Bauer, p. 158 and
33 &:1tOWt"W
Lk. 6:30.
YINGS
SAYINGS
75
But whereas Apostolic Constitutions and Epiphanius have apparently

48, Clement of Alexandria
based their text on the second part of Lk. 12:
I2:48,
has apparently either harmonized elements from the first and second
parts of Lk. 12:48
12: 48 or else used a harmony that had already done this
before hirn.!
48 to 7tAdov
7tAeLOV is probably
him. 1 The change from 7toM
7tOAU in Lk. 12:
12:48
only stylistic, but the use of &Me1j
eM6'Yj in Clement is probably from the first
part of Lk. 12: 48. The final phrase of Clement
element oU"t"o.;
oU't"o<;; XlXt
XIXL &7tIX~"t"'YJe~a"e"t"lX~
&.7tIXL't"'YJ6~cre't"IXL
has no dose parallel in either half of Lk. 12:48;
12: 48; however, it does use
the compound verb &.7tIXL't"ew
&7tlXm~c.u although in the passive mood.
Apol.
A
pol. 17:4
17: 4 reveals features in common with this text of Clement of
Alexandria; however, Justin departs less radically from the Lukan
parallel than does Clement's text. Both Clement and Justin begin <T>
7tAe:'i:OV
4"> 7tAe'i:ov
(7tAOV), and both use the passive form &7tIX~"t"'YJe~()e:"t"IX~.
(7tAeov),
&.7tIXL't"'YJ6~cre't"IXL. Justin's use of the
active g;awxev
~~c.uxe:v 0
/) ee:6.;
6e6<;; instead of the passive form found in all other paralleis
paralieis
can probably be attributed to Justin's desire to change what could be
interpreted as a general proverbial statement into a statement about
God's requirements from men, and the appearance of 7tIXP' 1X1hou
IXU't"O is pro2
2
bablyan
bably an improvement upon the accusative IX1h6v.
lXu't"6v.
The small but significant agreements of Clement and Justin here leads
to the suspicion that the two fathers might have used a common source,
which could have read <T>
7tAe:'i:OV (7tAeov)
(7tAOV) &Me1j,
(7tAOV) XlXt
4"> 7tAdov
eM6'Yj, 7tAe:'i:OV
7tAe'i:ov (7tAeov)
XIXL &7tO(~'t"1je~
&.7tIXL't"'YJ6~
3 If this were the case, then element
cre't"IXL
Clement here reproduced exactly
()e:'t"IX~ lXu't"6v. 3
eM6'Yj); but realizing the difficulty of
the first part of his source (4">
(<T> 7tAdov
7tAe:'i:OV &Me1j);
&7tIX~~()e:'t"IX~
&.7tIXL~cre't"IXL IXU"t"OV,
IXU't"OV, he changed this phrase to oiho.;
oU't"o<;; XlXt
XIXL &7tIX~'t"1je~()e:'t"IX~.
&.7tIXL't"'Yj6~cre't"IXL.
Justin, on the other hand, changed in the first part from the passive
to the active form g;awxev
~~c.uxev 0
/) ee6.;;
6e6<;;; and realizing the difficulty of &7tIX~"t"'YJe~()e
&.7tIXL't"'YJ6~cre
't"1X~ lXu't"6v, he changed this reading to &7tIX~'t"1je~()e"t"lX~
't"IXL
&.7tIXL't"'Yj6~cre't"IXL 7tIXP' IXU't"OU.
IXU't"O.
pol. 17:4
17: 4 reveals that Justin is remotely dependent
This analysis of A
Apol.
upon the text of Lk. 12:48,
12 :48, although it appears that he did not use the
gospel itself but that he used rather a post-synoptic harmony of Lk. 12:
Clement of Alexandria.
48a and 12: 48b known also to element
12: 48 found in Clement (and
1 That the apparently harmonistic form of Lk. 12:
Justin) is a post-synoptic version and not the original pre-synoptic text used as a
source by Luke is supported by the fact that Lk. 12: 48 b was probably originally
an independent saying, which Luke here joined to the material underlying 12:47,
IIg).
48a (Bultmann, pp. 84, 119).
2 See p. 74 n. 2.
3 I do not intend to press this point too far; however, the possibility of this
mutual dependence upon a common source is presented here as a reasonable
solution to the problem of the history of transmission of this saying by Justin and
Clement of Alexandria.
76
YINGS
SAYINGS
With regard to the above four sayings that reflect dependence on

Luke only, it should be noted that saying 4 has a paraJlel
paraHel only in Luke,
whereas sayings 2 and 3 follow the
the reading of Luke although there is a
parallel in Matthew, and saying I1 follows Luke although there are
paralleis in both Matthew and Mark.
2.
Sayings showing features of harmonization of M atthew and Luke
a. Apology 15:8a
15: 8a
Apol. 15:8a
Mt. 9:
13
9:13
oux ~AeOV
~AOOV
XCXAEcrCXL
XaAaaL
aLXCXtOU':;,
aLxaLou<:;,
tiAAOC
&AAa
cX:fLCXP''r<uAO':;
<XfLaP''t'{OAOU<:;
,
If
L'
t'CXVOLCXV.
EL<:;:; fL'
fLETavOLav.
ou "(ocp
yap ~AeOV
~AOOV
xcxAEcrcxL
XaAaaL
aLXCXLOU'
aLxaLou<:;:;
tiAAOC
&Ma
cX:fLCXp't'WAOU,:;.
<XfLaPTWAOU<:;.
Mk. 2:17
Lk. 5:32
5 :32
oux ~AeOV
~AOOV
XCXAEcrCXL
XaAaaL
aLXCXtOU':;
aLxaLou<:;
tiAAOC
&AM
oux E),~AUeCX
E),~AuOa
XCXAEcrCXL
XaAaaL
aLXCXtOU':;
aLxaLou<:;
<XAAOC
a:Ma
cX:fLCXp't'WAO':;
<XfLaPTWAOU<:;
,
,f
L':; fL'
t'CXVOLCXV.
EL<:;
fLETavoLav.
cX:fLCXp't'WAOU,:;.
<XfLaPTWAOU<:;.
The saying in Apol. 15:8a is identical to the text of Mt. 9:131 and
Mk. 2: 17 with the exception of the addition of Ei<:;
e:L':; fL'
t'OCVOLOCV found only in
fLET&VOLIXV
Lk. 5: 32. The text of A pol. 15: 8a, therefore, shows evidence of harmonization of Matthew andJor
and/or Mark with Luke, and such a harmonized text
apparentJy
apparently influenced later patristic writers 2 and manuscript traditions 3
8.
that show evidence of the same sort of reading found in Apol. 15:
15:8.
There is, however, some uncertainty whether Justin intended to include
Apol.
(OAEL "(ocp
yap 0 1tCX~P
7taTIjp 0 oupocvw,:;
oup&vw<:; TIjv
fLET&voLav
<XfLapTwAo13
A
pol. 15: 8b (eEAL
~v fL'
t'OCVOLCXV 1'013
't'ot) cX:fLCXP'
t'WAOU ~
T~V xOAcxmv
X6AMLV cxu't'ou)
aUT013) as apart of this saying of Jesus. Wright maintains that
't'~v
this second half of Apol. 15:8
15: 8 is not a saying of Jesus but rather a "complement" that "seems clearly in the nature of an explanation." 4 Resch,5
Oll yocp rather than 0,))(
OllX 1j"Oov
1jA6ov found in
11 Although Matthew's text actually has 0,)
Apol. 15: 8 a and Mk. 2: 17, this difference is minor.

rninor. The yocp of Matthew's text is
onIy
only a connective, which is unimportant
unirnportant to the meaning
rneaning of the saying and which,
when removed,
rernoved, requires that 0,)
Oll be changed to 0,))(.
OllX.
2 The patristic witnesses that have readings identical to Apol. 15:8 are too
nurnerous to list here; but among
arnong these are Pseudo-Justin, De Resurrectione 7: 23;
numerous
Epiphanius, Against Heresies 51, 5, I; Eusebius, Demonstratio Evangelica IV, 10, II;
BasiI,
Basil, Mort. Reg. LI!,
LII, 3; Augustine, Epist. 102.
3 Mt. 9: 13 +dc;
3
+d~ [J.e'rcivotlXv
fLE:'t"&VOLO(V CEGKLMSUVmgxyrmg.
CEGKLMSUVmgXyrmg. eil II8 22 farn. 13 543.
1 . 2 vg.
32*.700.
892. al. pIer.
c gl.2
Syr. s.hl.mg.hier. Cop. sabo(aliq) Aeth.;
32*.700.892.
pler.cg
MSS.)Syr.
v g. (3 MSS.)
Mk. 2: 17 + dc;
d~ [J.e'rcivotlXv
fLE:'t"&VOLO(V crl;l
I3I. 22 3. farn. 13.
cr, (exc. K) II8 mg.
g . 131.
13 543. 32. 1071,
r 1 vg. (I MS) Syr. hier. Cop. bo(aliq.)
bo (aliq.) Geo. 22 ;; Lk. 5:321j"Oov
5: 32 1jA6ov C3D
C3 D I.
I. 28.
al. pIer. a c gl r1vg.
157. 47 ev. al.pauc.
4 p. 76.
Ii
6 pp. 98 f.
SAYINGS
YINGS
77
J ustin's
Bousset,l and Ropes,2 on the other hand, believe that it was Justin's
15 :8b
intention to quote this material as a saying of Jesus. That Apol. 15:8b
was not regarded by Justin as part of the saying of Jesus is supported
A pol. 15-17 there are besides Apol.
A pol. 15:8
15: 8 four instances
by the fact that in Apol.
J esus (Apol.
(A pol. 15:5;
15: 5 ;
in which Justin comments on a preceding saying of Jesus
16:3;
16:14;
17:3);
16:
3; 16:
14; 17:
3); and in each instance the verse in question is linked
(&cme:p
to the saying upon which it is commenting by a connective word (CHJ1te:p
xocr. in 15:
15:5;
~e in 16:
16:14;
()6e:v in 17:
17:3),
15:8b
XlXt
5; ae
14; yocp in 16:3; 56EV
3), just as Apol. 15:
8b is
dose
linked by the connective word yocp to the preceding saying. This elose
similarity of form leaves little doubt that Apol. 15:8b was not regarded
by Justin as part of the logion but that it was written as an explanation
complementing the preceding saying of Jesus.
b. Apology 15:
15:99
6 , 47, 44
Mt. 5:4
5:46,
Apol. 15:9
ocyoc1tii-re:
EL &YIX7tOC'rE
"rou<; ocYOC1twV"roc<;
'rou<;
&YIX7tW\I't"IX<;
ufLii<;,
u[.Loc<;,
"rL
TL, XOCLVOV
XOCLVOV 1tOLe:L"re:;
7tOLe'i:T;
\
XOCr.
XlXt yocp
OL 1t0PVOL
7t6pvo~
01.
"ro"ro
'roiho
1tOWcrLV.
7tmouow.
'Eyw ~e
ae
ufL"i:v
U[.LLV Aeyw
Aeyw'
46Mv yocp ocYOC1t~cr1j"re:

&.YIX7t~O"1j'rE
"rou<;
ocYOC1twv"roc<;
'rou<; &YIX7twv'rlX~
U[.Loc<;,
UfLii<;,
'rLVIX
[.L~cr60vIiXE'rE;
"rLvoc fLm60v
~Xe:"re: ;
ouXl.
ouXt xocl.
XlXt 01.
OL
"re:AWVOCL
"ro
'rEAWVIX~ 'ro
ocu"ro
rttrro 1tOWcrLV;
7tOLOUO'LV;
47
47XIXt
xocl. Mv
&.cr7tC~O"1jcr6E
occrmxcr1jcr6e:
"rou<;
'rou<; OC~e:ACPOU<;
&.aEA<pOU~
u[.Lwv
[.L6vov,
UfLwV fLovov,
'rL 1te:PLcrcrov
1te:p~crcrov
"rL
7tO~EL'rE ;
1tOLe:"i:"re:
ouXt xocl.
XlXt
ouXl.
OL e6vLxol.
e6v~xot
01.
,"
'r0, OCU"rO
IXU'rO
"r0
1towmv;
7tO~oucrL\l ;
ae
44 ey
W ~e
eyw
U[.LLV
Aeyw ufL"i:v
\
Lk. 6:32, 33, 27, 28

32 xIXt
ocyoc1tii"re:
xocl. d &YIX7tOC'rE
"rou<;
ocYOC1twV"roc<;
1"ou<; &.YIX7twv'rlX<;
u[.Loc<;,
ufLii<;,
7tOLIX U[.LLV
xocp~~ ecr'rLv ;
1toLoc
ufL"i:v X&pL<;
XlXt yocp 01.
OL OCfLOCP"rWAOl.
cl[.LIXP'rWAOt
xocl.
'rou<; ocYOC1twV"roc<;
&.YIX7twv'rlX<;
"rou<;
ocu"rou<;
IXU'rOU~ ocYOC1tWcrLV.
&.YIX7twcrL\l.
33xocl.
xIXt yocp eocv
ocyoc601t0L"'ij"re:
&YIX607t0~~'rE
'rou~ ocyoc601towv"roc<;
&.YIX607tOLOUV'rIX<;
"rou<;
u[.Loc<;,
ufLii<;,
7tOLIX U[.LLV
1toLoc
ufL"i:v
xocp~<; ecr"rLv;
ecr'rLv;
X&pL<;
XlXt
xocl.
OL OCfLOCP"rWAOl.
cl[.LIXP'rWAOt
01.
,"
,
'r0 OCU"rO
IXU'rO
"r0
7tO~oucrL\l..
1tOWcrLV
27' AAAOC
U[.LLV Aeyw
UfL"i:v
'ro~<; ocxououmv
&.xououow
"rOL<;
\
1t1X-rl)p 0 oup&v~o<;
oup&vw.; which he regards as a
11 p. 98. Bousset argues that the phrase 0 7rIXTI)P
peculiarity of Justin's source, lends weight to the probability that Justin read
these words in his source.
Rapes, Die Sprche Jesus, Texte und Untersuchungen XIV, 2
22 James Hardy Ropes,
(Leipzig, 1896), pp. 98 f.
78
E()Xe:cr6e: tmep
Onep
Ei5xe0"6e
&YlXncxTe: '!ou<;
TOUe:;
aYOC7tcx'!e
&YlXncxn TOUe:;
aYOC7tcxn
'!ou<;
'!wv
TWV E:XfJpWV
ex6pwv U(l.wv
ofLWV
E:X6pou<;
ex6poue:; U(l.WV
ofLWV
EX6poue:; U(l.wv,
ofLWV,
E:X6pou<;
xod ayoc7tcx'!e
&ycmCXTe: '!ou<;
TOUe:;
xoct
XIXAWe:; 7tOLe~'!e
nme:~Te:
XOCAW<;
(l.LO"OV'!OC<; ofLcxe:;
U(l.cx<; xlXl
xoct
fL~crOVTIXe:;
'!O ~<; fL~crocr~v

(l.LO"OO"LV o
U(l.cx<;,
TO~e:;
fLcxe:; ,
e:uAoydTe:
eUAoye~'!e TOUe:;
'!OU<;
XOC'!OCP<U(l.VOU<;
XIXTlXpCUfLeVOUe:; U(l.~V
ofL~v
xlXl ei5xe0"6e
e:()Xe:cr6e: onep
xoct
U7tep
28e:UAOye:~Te: TOUe:;
28euAoye~'!e
'!ou<;
XCX'!CXP<U(l.VOU<; o
U(l.cx<;,
Xo(TlXpcufLevoue:;
fLcxe:; ,
npocre:uxe:cr6e:
7tpoO"eux e0"6e
nepl
7tept
'!WV E:7t'fJpeoc~6v'!<uv
TWV
En"tJPe:IX~6vTCUV
U(l.cx<;.
ofLcxe:;.
TWV E:7t'fJpeoc~6V'!<uv
En"tJpe:IX~6vTCUV
'!wv
U(l.cx<;.
OfLcxe:;.
x()'
XIYt1 npocre:uxecr6e
7tpoO"euxe0"6e
Onep
U7tep
TWV ~L<ux6V't'<Uv
~~cux6v,cuv
'!WV
U(l.cx<;.
ofLcxe:;.
The opening words of A

pol. 15: 9 eL
Apol.
d ocyoc7tcx'!e
&YlXncxTe: '!ou<;
TOUe:; ayoc7twv'!oc<;
&YlXnwvTIXe:; U(l.OC<;
ofLcxe:;
agree exactly with the reading of Lk. 6: 32 as opposed to the reading
Mv
ytXp &YlXn~O""tJTe:
46; however, ]Justin's
ustin' s
E:IXV YIXP
ayoc7t~O"'fJ'!e TOUe:;
'!ou<; &yO(nwvTIXe:;
ayoc7twv'!oc<; OfLcxe:;
U(l.cx<; in Mt. 5:
5:46;
'!L XOCLVOV
7tOLeL'!e is quite different from Matthew's T~VIX
'!LVCX (l.L0"60v
g,xe'!e <lnd
T~
XIX~VOV no~e:~Te
fL~cr60v ~xe:Te
~nd
EcrTLV. Nor does ]ustin's
Luke's no~1X
7tOLOC ofL~v
u(l.~v X,fP~e:;
XOCPL<; E:O"'!LV.
Justin's reading find a parallel in
any of the patristic witnesses. Indeed, it appears that either ]ustin
Justin or his
source is responsible for this alteration made perhaps for stylistic or, more
probably, for dogmatic or catechetical reasons in order to emphasize
not the personal benefits of loving one's neighbor but rather the "newness" of the Christi
Christian
an ethic involving a command to love.!
love. 1 Further, the
nme~Te was probably suggested by 7tOLOO"LV
no~omv in the following clause
cIause
verb 7tOLe~'!e
] ustin repeats his question '!L
T~ XIX~VOV
of A pol. 15: 9 and the gospel paralleIs. Justin
XOCLVOV
no~dTe: again in A
Apol.
7tOLe~'!e
pol. 15: lob apparently for the same dogmatic or cate15:9.
chetical reason that
thcli he uses the phrase in Apol. 15:
9.
The phrase xlXl
xoct ytXp
YIXP o~
ot n6pvo~
7t6PVOL TOTO
'!O'!O nowmv
7tOLOO"LV also finds no exact parallel
in the gospels, although Mt. 5:46 {ouXl
xlXl o~
(ouXt xoct
ot Te:AWVIX~
'!eAWVOCL TO
'!O IXUTO
ocu'!o nowcr~v;)2,
7tOLOO"LV;)2,
xO(~v6~ elsewhere is
1 That this interpretation is consistent with Justin's use of xaLv6<;;
xO(w6~ to refer to
supported by the fact that Justin almost always uses the word xaw6.;
(Dia!. 11:3,4;
51:3; 67:9; 118:3;
either the New Covenant (Dial.
II:3, 4; 12:2; 34:1; 43:1; SI:3;
II8:3;
122:5), to the New Lawgiver (Dial.
(Dia!. 14:3; 18:1),
18: I), or to the New Law given by him
hirn
122:S),
(Dia!. 12: 3; 34: I); and on one occasion (Dial.
(Dia!. 14: 3) Justin records that the N ew
(Dial.
(xO(~vo~ vOfJ-06eTlJ<;;)
vO(J.oe:!:'I"1J~) demands the perfornance of other works and not the
Lawgiver (XOtLvo<;;
1tpii~~v xat
xO(t fJ-1)
(J.1] "WV
'l"WV 1to(Ao(~WV
xO(t
imitation of the old and evil works (&AAWV ~Pywv 7tpiX~LV
7taAaLWV xat
'PO(UAWV
l"1]V (J.E(J.1Jmv).
'l"l xO(~vov
cpaUACUV ''l"1)V
fJ-LfJ-'1)crLV). Wright maintains (p. 61) that Justin's "L
xawov 1tOLdn:
7tOLc:'i:n: is a
significant expression of the emergent self-consciousness of the early Christian
community representing in history a peculiar, indeed, a "new" people, and this
interpretation is possible. Baldus, on the other hand, attributes this phrase in
Justin to a failure of memory in his attempt to quote "L
'l"l 7tC:PLcrcrov
m:p~crcrov 1t0~e:i:'t"e:
7tOLC:i:'t"c: of Mt.
5::47
47 (p. 44); whereas Massaux (pp. 428 f.) argues that
this phrase in Apo!.
S
thatthis
Apol. 15:9
IS:9 was
merely suggested by the 'l"l1te:p~crcrov
1tOLe:i:'t"e: of Mt. 5:
'l"L 7tC:PLcrcrOV 7toLd'l"C:
S: 47.
2
5: 46 here is probable because
a That Justin is actually not dependent upon Mt. S:46
of the fact that this phrase from Matthew's gospel is c10sely paralleled below in
Apo!, 15:
10 c ('I"o\ho
('1"013'1"0 xat
xod ol
o! nAwvaL
't"e:AWVo(~ 7tOLOcrW).
1towcr~v).
Apol,
IS:IOC
79
\.
'0v~xo~
\ 1'0
,\ 7tOWUOW;,
-)) Lk
Lk.66: 32 ("
(XIXL
\ YlXp
\ OL
IXflIXP1'w"' \ XIX~
Mt . 55:: 47 (OUXL
OUX~
O~ E
TO\"
IXUTO
XIX~
O~"
IXfLlXpTWXIXL"'0
OL
VLXOL"
IXU1'O
7tOLOUOW;,
YIXP
...~,
\
\
,
,
\
,
)
d
Lk
6
(
\
.
.
. . \ 1'0
'"
~"
"O~ 1'OUe;
TOU~ IXYIX7tWV1'IXe;
IXYIX7tWVTIX~ IXUTOU~
IXYIX7tWC~V , an
XIX~
m
IXfLIXPTWI\O~
TO\
f\OL
IXU1'OUe; IXYIX7tWcrLV
. : 33 XIXL
OL IXfllXp1'WI\OL
IXUTO
7tOWC~V) are all approximate parallels. It is probable with reference
IXU1'O 7tOLOmv)
to these two sections of Matthew and Luke that Matthew (1'EAWVIXL
(TEAWVIX~ and
Wv~xot) probably preserves the reading of Q, which Luke has generalized
eOvLxol.)
to afLlXpTwAot
!XflIXP1'WAol. in both instances in the interest of his Gentile audience. 1
afLlXpTwAot
TEAWVIX~ and
!XflIXP1'WAol. might also be regarded as an exaggeration of Q's 1'EAWVIXL
eOv~xot, and this exaggeration might have been carried even further by
eOvLxol.,
Justin (7t6pvm),
(7t6PVOL), for whom the meaning of the other words might have not
been strong enough to convey the desired meaning. Such a progression

implies that Justin's reading is a later form than that of Q or of our
gospels, although it is not certain whether Justin was here dependent
on our synoptic gospels or on a post-synoptic source.
The words eyw ile
ae ufL~v
ufl!:v Aeyw
AEYW of Apol. 15:9
I5: 9 have an almost exact parallel
in Mt. 5:47
ae Myw
UfL~v), but the Lukan order ufL~v
5 :47 (eyw ile
'AEyw Ufl!:v),
ufl!:v Aeyw
AEYW is evident.
Justin's reading Ei5XEcOE
TWV exOpwv UfLWV
EXEcrOE u7tep 1'WV
UflWV does not appear in Matthew
or Luke; however, this reading is confirmed again in several allusions
in Justin 2 and in other early fathers:
Apol. 14:3
I4:3
XlXt
TWV exOpwv EuX6flEVOL,
EuX6fLEVO~, XlXt
TOU~ &.illxwe;
eXaLxw~ fL~COVTIX~
7tELeE~V
XIXl. u7tep 1'WV
XIXl. 1'oue;
fl,LcroV1'IXe; 7tELeELV
7tELpWflEVOL.
7tE~PWfLEVO~.
Dial. 35:8
ilLO XlXt
XIXl. u7tep UfLWV
uflwv XlXt
XIXl. u7tep 1'wv
&AAWV amiVTWV
!X7tocv1'wv eXvOPW7tWV
&.vOpW7tWV 1'wv
exOplXLv6va~o
TWV rlAAWV
TWV exOplXLV6v-
TWV ~fL~v
1'wv
~fl!:V EuX6fLEOIX.
EuX6fle:01X.
Dial. 96:3
1'WV exOpwv e:Xe:crOIXL
u7tep TWV
Ei5XECOIX~
Dial. 133:6
I33:6
EXe:crOIXL
XIXl. u7tep TWV
1'WV exOpwv XIX).
XIXl. &.YIX7tOCV
XIXl. e:uAoydv
Ei5XECOIX~ XlXt
eXYIX7tOCV 1'oue;
TOU~ flLcroV1'IXe;
fL~COVTIX~ XlXt
EUAOYE~V
1'oue; XIXTlXpwfLevou~.3
XIX1'IXPWflEVOUe;.3
TOU~
Oxyrhynchus Papyrus 1224

I224 (Klostermann, Apocrypha
ApocrYPha II, p. 26)
X)IXl. 7t(p)OCEUXECOE
7t(p)ocre:UXe:crOe: u7tep (1'wv
uflwv.
X)lXt
(TWV exO)pwv UfLWv.
So too John Martin Creed, The Gospel According to St. Luke (London, 1953),
p. 94
P94
22 Dial. 85: 7, on the other hand, confirms the reading of the gospel texts: 'I
'Il)cro\)<;
1Jcro~
eXAe:ucre:V
&Y(XIT<iv x(Xl
EXf:Ae:Ucre:V &.YIX7ti.v
XIX! T06<;
't'ou~ ex6pou<;;
EX6pou~; however, this reference is not inconsistent with
my thesis that a written source is probably behind this reading of Apol. 15: 9.
Certainly in making a mere allusion Justin could have recalled more readily the
text of the gospels, whereas elsewhere he might be employing his special source.
3 This text also confirms J ustin's x(Xl
&Y(XIT<iTe: T06<;
3
XIX! &.YIX7ti.'t'e:
't'ou~ fJ.~crO\)VT(x<;
fLLcrOV't'IX~ ufJ.<i<;
ufLi.~ x(Xl
XIX! e:uAoye:he:
e:uAoye:Ln
't'ou~ X(XT(XPWfJ.Vou<;
XIX't'IXP(i)fLf:VOU~ UfLLV,
T06<;
UfJ.!:v, a reading found in this form in none of our gospels (see
below).
1
80
Didache 1:3
I:3 (Lake, I, P.308)
T00TWV
A6ywv ~ 3L3IXX~
IX{)'TI) EUAOyeiTE
T01')'"t"WV 3e
2le 'TWV
t"WV "A6ywv
2lL21CXX~ eCrTLv
ecr't"Lv a\h1j
EUAOYEhE TOUe;
't"o~ XIXTIXPWfLVOUe;
Xcx't"cxpwfLevou~
ufL~v XIXt
YjcrTE0ETE
UfLLV
XCXL 7tPOcrE0XEcrOE
npocrEuXEcr6E u7tep
unep 'TWV
t"WV exOpwv
ex6pwv UfLwv, V'
V1jcr'
t"EUE't"E 3e
2le u7tep
unep TWV
't"WV
3Lwx6vTWV
&YOC7tTE TOUe;
2lLwx6v't"wv UfLe;
UfLii~ 7tOLIX
no(cx y,xp
ytXp x&pLe;,
X&:PL~, Mv &ycxnihE
't"O~ &YOC7tWVTOCe;
&ycxnwV't"a~ ufLe;;
ufLii~;
ouXt
gOv'Yj 't"o
TO au't"o
OCUTO 7tOwcrLV;
&YOC7tTE TOUe;
OUXL xcxt
XOCL T,x
't"tX g6v1j
nOLOcrLv; UfLE~e;
UfLEL~ 3e
2le &ycxnii't"E
't"O~ fLLcrovToce;
fLLcrOV't"CX~
UfLe;,
UfLii~, xoct
XCXL oux
OUX g~ETE
g~E't"E exOp6v.
ex6p6v.
Pseudoclementine Homilies XII, 32 (Rehm, ces, p. 190)
I90)
3LXOCWe;
EUAOYE~V, gTL
2>(XCXLO~ 7tELpTCXL
nELpii't"llrL xcx1.
XCXL exOpoue;
ex6pou~ &yoc7tv
&ycxniiv xoct
XCXL AOL30pov-roce;
AOL210POV't"cx~ EUAOYELV,
g't"L fL~V
xIXt
EUXEcrOOCL.
XCXL u7tep
unep exOpwv
ex6pwv EUXEcr6cxL.
It is difficult to believe that these sources all accidentally agreed in
misquoting the gospel text; rather it appears that they preserved another
reading coming from a catechetical tradition which in turn is dependent
on liturgical praxis of the post-apostolic church. 1
The phrase xoct
&YCX7tTE TOUe;
XCXL &yocnii't"E
't"O~ fLLcrovToce;
fLLcrOV't"CX~ ufLe;
ufLii~ in A pol. 15:
I5: 9 seems to ha ve
combined &YOC7tTE
&ycxnii't"E of Mt. 5: 44 or Lk. 6: 27 with TO~e;
't"OL~ fLLcrocrLV UfLe;
UfLii~ of Lk.
6: 27 here corrected for reasons of syntax to the accusative case. And
J ustin's EUAOyeiTE
(EUAOYE~TE
EUAOYEL't"E TOUe;
't"O~ XOCTOCPWfLVOUe;
Xcx't"cxpwfLevou~ UfL~v
UfLLV is based on Lk. 6: 28 (EUAOYEL'
t"E
TOUe;
't"O~ XOCTOCPWfLVOUe;)
Xcx't"cxpwfLevou~) with the single improvement of altering UfLe;
UfLii~ to the
dative UfLLV.
UfL~v. 22 Both of these readings are in turn supported by Dial. 133:
I33: 6
(see above). The final phrase xoct
XCXL EUXEaOE
EUXEcr6E u7tep
unep 'TWV
t"WV e7t'YjpEoc~6vTWV
en1jpEcx~6v't"wv ufLe;
ufLii~ is
unep from
dosest to Lk. 6: 28 except for the use of the preposition u7tep
Matthew's text, a change made perhaps to conform with Justin's conscious
better
desire to produce bett
er Greek than that of the gospels. 3
My investigation has led to the conclusion that either Justin or his
source used elements from both Matthew and Luke, harmonizing and
rearranging this material; and there is even evidence to indicate that
Justin used a written source which came from a catechetical tradition
which in turn was dependent on liturgical praxis of the post-apostolic
church and which itself harmonized elements from both Matthew and
Luke.
c. Apology 15:
I5: 10
IO
I5:ro
Apol. 15:10
a) IIIXv-rt T0
Mt. 5 :42,47,46
42
42
't"C}>
T0
Lk. 6:30,34,32
6:3 0 , 34, 32
30 7tOCVT1.
nCXV't"L
3
V1)O"TUT
1 So too Massaux, "Le Texte du Sermon," p. 431. Further, the verb V1)O"Te:Ue:Te:
in Did. 1: 3 shows the influence of the early church in its concern for fasting, an
indication perhaps of the use of this verse for catechetical reasons (see also Kster,
Kster,
Synoptische berlieferung, p. 224 and Dibelius, Formgeschichte, p. 249).
15 2 (1).
2 Blass-Debrunner-Funk, 152
\lXO[LOCL (mep
TLVO~ (Bauer, p. 651).
3 e:\lX0[.LOCL
\l1tep TLVO<;
--
, OUV1'L
CXL1'
CXLTOUVTL
8t80n: XCX~
XCXL
~L~OTe
1'OV
TOV ouA6fLe:vov
ouA6fLevov
8IXVe:tO'IX0'6IXL
~cxveLcrcxcr6cxL
fL-Y)
fL~ &7tOcrTpCXcpljTe.
&.7tOO'1'PIX<p"tj1'e:.
b) d yocp
yap
8IXve:t~e:1'e:
~CXVeL~eTe
7tIXP'
7tCXP' <1v
i1v
&A7tt~e:1'e:
eA7tL~eTe
AIXdv,
Acxe~v,
1't
TL XIXLVOV
XCXLVOV
7toLdn;
7tOLe~Te ;
fL-Y)
fL~ &7tocrTpCXcp7je;.
&.7tOO'1'pIX<p~e;.
&av
eocv
&.0'7tocO'1J0'6e: 1'OUe;
&cr7t&<nJcr6e
TOUe;
47 XIXL
47XCX~
&~eAcpOUe;
&.8e:A<pOUe;
ufLwV
UfLWV
fL6vov,
TL 7te:PLO'O'OV
7tepLcrcrov
1't
7tOLe~Te ;
7toLe:he:
OUX~
OUXL XCX~
XIXL
O~ e6vLxoL
&6VLXOL
o~
, \\
,
1'0
IXU1'O
TO\ CXUTO
7towcrw;
7tOLOUmV;
46&IXV yocp
yap &YCX7t~<nJTe
&.YIX7t~O"Y)1'e:
46ecxv
TOUe; &YCX7tWVTCXe;
1'oue;
&.YIX7tWV1'IXe;
UfLae;,
UfLiXe;,
1'tvIX
fLL0'6ov ~xe:1'e:;
TLVCX fLLcr60v
~xeTe;
OUXL
ouX~ XIXL
XCXL
O~ 1'e:AWVIXL
o~
TeAwvcxL
,, \\
1'0
IXU1'O
TO CXU'
!O
7tOLOUmV;
7tOWcrLV;
\
7tOLOUmv.
7tOLOUcrLV.
XCX~
c) 1'OU1'O
Toiho XIXL
O~ 1'e:AWVIXL
o~
TeAwvcxL
,
I
IXL1'OUV1'L
O'e:
CXLTOUV"n
cre
Me;, XCX~
~6e;,
XIXL
1'OV
6eAOV1'IX
TOV 6AOVTCX
,, \\ crou
IX7tO
O'OU
CX7tO
8IXVe:tO'IX0'6IXL
~cxvdcrcxcr6cxL
81
8r
, !OUVTL, cre
IXL1'OUV1'L
O'e:
CXL'
,
~L~OU, XCX~
8t80u,
XIXL
,CX7tO
\
,
\
IX7tO 1'OU
TOU
cx~ponoe;
IXtpOV1'OC;
1'a
O'a
'!oc croc
\
,
I
fL1)
fL~ CX7tCXLTeL.
&.7tIXhe:L.
34XCXL
eocv
XIXL Mv
~IXVe:tO"Y)1'e:
~cxveL<nJ'!e
, .,.
7tIXp
wv
7tCXP' i1v
&A7tt~e:n
eA7tL~e'!e
AIXdv
Acxe~v
7tOtlX
7tOLCX UfLLV
UfL~v
X
&p Le; ecr'!L
v;
XOCPLC;
&O'1'tv;
XIXL &fLIXP1'WAOL
XCXL
cX:fLCXPTCUAOL
cX:fLCXpTCUAO~e;
&fLIXP1'WAO Le;
8IXVe:t~OUO'LV (VIX
~cxvd~OUcrLv
~VCX
&.7tOAocwmv 1'a
tO'IX.
&7tOA&CUcrLV
'!oc ~crcx.
32XIXL e~
d &YCX7ta'!e
&.YIX7tiX1'e:
32XCXL
1'OUe;
&.YIX7twv1'cxc;
'!oue; &YCX7tWv'
!cxe;
UfLae;,
UfLiXe;,
7tOLCX
UfL~v XOCpLe;
x&pLe; &O'1'LV;
ecrTLv;
7tOtlX UfLLV
XIXL
yap
XCXL yocp
&fLIXP1'WAOL
o~ cX:fLCXp'
!CUAOL
'!oue; &ycxm-;)ncxe;
1'OUe;
&.YIX7tWV1'IXe;
cxu1'oue; &YCX7twcrw.
&.YIX7tWO'LV.
cxu'!oue;
IS: Ioa
7tIXV1'L 1'0
CXL1'OUV1'L combines elements
The opening phrase of Apol. 15:
roa 7tcxv'!~
'!el> CXL-rOv"n
(1'0 cxt'!Ov'!L)
IXL1'OUV1't) and Lk. 6:30 (7tCXVTL
(7tIXV1'L IXL1'OUV1'(),l
from both Mt. 5:42 (Tel>
CX~'!OVTL),l but
]ustin's omission of O'
Justin's
cree: found in both Matthew and Luke (and consequently in Q) can probably best be attributed to Justin's
]ustin's conciseness,2 plus
the fact that A
Apol.
pol. IS:
I5: Ioa
IOa here uses the plura18t801'e:
plural ~L~o'!e where both Matthew
(Me;) and Luke (8(80u)
ustin's use of the present
(~L~OU) use the singular. Eut
But ]Justin's
closer to Luke's ~(~ou
8(80u (also a present imperative) than to
imperative is doser
Matthew's Me; (second aorist imperative).
1
Q probably read the same as Matthew here and was strengthened by Luke to
Q
1ttXY't"L
tXt't"oUY't"L
ncx.\I't"~ cx.!'t"O\I't"l.
That such a harmonization of Mt. 5: 42 and Lk. 6: 30 existed beiore

before
oi Did. I: 5, which has 1ttXY't"L

tXt't"oUY't"l 0"&.
er<:.
J ustin's time is supported by the reading of
ncx.\I't"! ''t"0
t"<l> cx.ho\I't"l
See also Kster, Synoptische berlieferung, pp. 226 ff. Further evidence oi
of such
harmonization is indicated by many manuscript witnesses of Lk. 6: 30 that read
1ttXY't"L
ncx.\I't"! 't"0
't"<l> tXt't"oUY't"l
cx.!'t"o\I't"l er<:
0"& (ADEHMPSUVXrLlAE
(ADEHMPSUVXrAE al. pIer. ace f g2).
2 So too Massaux, "Le Texte du Sermon," p. 431.
Suppl. to Novum Testamentum XVII
Supp!.
82
OR GROUPS OF SAYINGS
COLLECTIONS OR
't'ov ouA6tLe:vov
ouA6 !Le:vov has its
its c10sest
closest parallel in Mt. 5: 42 ("ov
('t'ov 6eAonoc)
6EAOV't'OC) ;
Justin' s "ov
however, the change of verbs is here probably only for stylistic reasons. 11
aOCVeLO'OC0'6OCL tLl)
!L~ CX1tOa"pocqJ1j"e:
,x7toO''t'POCql~'t'e: in ApoL 15: Ioa
10a has its parallel
Further, aOCVe:Laoca6ocL
(aOCVeLO'OC0'6OCL tL~
!L~ cX1tOa"pOCqJnc;)
,x7toO''t'pocqlnc;) except for the change to the
in Mt. 5: 42 (aOCveLaOCa6OCL
plural as with a(ao"e:
aLaO't'e: above. It is, therefore, apparent that Apol. 15: Ioa
10a
either harmonized Matthew and Luke or used a post-synoptic harmony.
Apol. 15:
lob is apparently more c10sely
15:IOb
closely related to Lk. 6:34 than to
the parallel in Mt. 55:47.
:47. The yocp
of
Apol.
15:
rob is obviously added for
y~p
15:10b
the purpose of connecting this saying more closely with Apol. 15: IOa.
10a.
The change from EOCV
Mv aOCveLaYJ"e:
aOCVeLO'YJ't'e: in Lk. 6: 30 to the indicative d aOCVeL~e:"e:
aOCVeL~e:'t'e:
in Apol. 15: 10 is probably aadeliberate
deliberate change to the indicative of reality
to make more definite the significance of the saying. 22 Further, the form
,xYOC7t<X't'e: ...
.. ) may have influenced this change. Only the
of Apol. 15:9 (d &'YOC7ta"e:
't'L XOCLVOV 7tOLe:r:"e:
7tOLd't'e: of Apol.
A pol. 15: 10 differs from Luke; however, it has
phrase ,,(
probably come into this text under the same influence that underlies
its use in Apol. 15:9. 33
For the parallel to Apol. 15: 10C
IOC we must turn again to Matthew.
OUXL xoct
XOCL ot e6vLxot
e6vLxoL "0
't'o ocu"o
ocu't'o 7tOLOcrLV;
7tOWcrLV; an even
Although Mt. 5: 47 reads ou:x.t
5:46
(OUXL XOCL ot "e:AWVOCL
't'e:AWVOCL "0
't'o ocU"O
ocu't'o 7tOLOaLV;).
7towO'w;).
closer parallel is found in Mt. 5:
46 (ou:x.t
exclamaThe effect of changing what in Matthew's text is a question to an exc1amation in Justin's version has the effect of strengthening the meaning,
especially inasmuch as this verse already follows upon a question (,,(
('t'L
7tOLe:~'t'e:;).
XOCLVOV 7tO
Le:he: ; ) .
The overall picture of Apol. 15: 10 is significant. The first part is clearly
c1early
a harmony of Mt. 5: 42 and Lk. 6: 30; the second part is based on Lk. 6: 34,
J ustin's source for Apol.
A pol. 15: 10
and the third part on Mt. 5: 46. Indeed, Justin's
was a carefully constructed harmony of elements from Matthew and
Luke. 4
1 Blass-Debrunner-Funk, 101 argues that OUAOfL/XL
O')AOfLO(~ is "more the considered
will" and that 6eAw
6EA(i) is used more in Asia Minor and in Koine Greek. Perhaps Justin
or his source here made the change in verbs to express more accurately the desired
meaning.
2 Blass-Debrunner-Funk, 372.
This variant is further found in Lk. 6:34
(ADEFwHKLPX al.pler.) perhaps under the influence of the textual tradition
that underlies Apol. 15:10.
15 :IO.
3 Credner suggests (Beitrge, p. 223) that in both instances the variant ..
1:(l K/xL\lO\l
)(O(wov
1tO~e:L1:E;
1;lsd' <;lkwn =
= 1t0(0(
XcX:P\<; UfLL\I
ufLiv or ..
1:(vO(
7WLEL
.. E comes from an early Aramaic text mh l;tsd'
7tol/X XOCPLC;
l\l/X
fL\cr6ov ~XE"E
~Xe:Te: that was misread as mh 1;ldt'
)(O(\VOV 1tO\e:LTe:;
fLLcr6o\l
l:}.dt' <;lkwn = ..T(l K/XL\lO\l
7tOLEL.. E; but since none of
our other evidence points to an Aramiac source but rather to a post-synoptic
source, we must reject this hypothesis as fanciful.
4 Bousset (p. 79) also believes that Justin's source for this saying in Apol.
15: 10 must have been a source in which all of these elements stood; however, he
concludes that this text was a pre-canonical source rather than a post-synoptic
83
d) Apology I5:
I4
15:14
This verse has been discussed above (pp. 14-17),
I4-I7), where it was established
that either Justin hirnself combined and edited Mt. 6: 25f. and Lk. 12:
I2: 22ff.
or that he used a source that had already harmonized these elements.
A pology 16:7
I6: 7
e. Apology
I7-20)
In the previous chapter I have already analyzed this saying (pp. 17-20)
and concluded that Justin has here harmonized elements from Matthew
with material from either Mark or Luke.
f. A pology 16:
I6: I I
This verse has already been discussed (pp. 22-25), and I have shown
that Justin here used a harmony of Mt. 7:22f. and Lk. 13:26f.
I3:26f. and that
this harmony was known to other fathers in substantially the same form
as that used by Justin.
g. Apology 17:2
I7:2
I7:2
Apol. 17:2
Mt. 22: 15-21

I5-21
Mk. 12: 13-17

I3-I7
Lk. 20: 20-25

2KocL
1tlXplX'rYJ
p~GlXvn~
7tIXPIX't"'Y)P~<JIXV't"e:~
&'1teGnLAIXV
&7t<J't"E:LAIXV
XOit"
xoc'r
, exe:wo
, e:xe:~vo
yap
'roi)
YcXP 't"013
xoc~p013
XOCLPOi)
15T6're:
15T6't"e:
13KocL
13KIXL
EyxlXehou~
EYXlXee'rou~
7tOpe:ueV't"e:~
1tOpe:ueev're:~
&7tO<J't"AAOU<JLV
&'1tOG'reMOUGLV
()1tOXpLVOfLevou~
U7tOXPLVOfLVOU~
OL <!>OCP~<JIX~O~
$ocpLGociOL
1tpO~
ocu'r6v
7tpO~ ocu't"6v
ocu't"ou~
EIXU'rOU~
<JUfLOUALOV
GUfLOUALOV
't"LVIX~
'rLVOC~ 't"wv
'rWV
aLXIXLOU~ dVIXL,
~LXIXLOU~
~AIXOV
~AOCOV
$lXpLGIXLWV XIXL
<!>IXPL<JIXLWV
~VIX E7tLAcX.WV'rIXL
EmA~wv't"()(L
't"wv
'rWV 'HpepaLOCVWV
'HpCf~LIXVWV
IXU'rOi)
A6you,
ocu't"013 Myou,
rl
()7tW~
01tW~ ocu't"ov
OCU'rOV
7tocy~ae:U<JW<JLV
1tOCYL~e:UGWGW
EV Myep.
A6yCf.
16XIXL
XOCL
&7tO<J't"AAOU<JLV
&'1tOG'reAAOUGLV
,-
1tpOGe:Ae6v're:~
7tpo<Je:Ae6v't"e:~
IXU't"ep 'rOU~
't"ou~
OCU'rCf
't"~VE:~
'rwe<;
fLOCe'Y)'t"cX~
IXU't"WV
fLOCeYJ'ra~ OCU'rWV
~
p<iJ't"{J)v
~P6)'r(uV
ocu't"6v,
OC1h6v,
fLe:'t"cX 't"wv
fLe:'ra
'rWV
"LVIX
~VIX IXU'rOV
IXU't"OV
,\
&'ype:UGWGW
&ype:U<JW<JLV
Myep.
A6yCf
14XIXL
EAe6v't"e:~
EAe6v're:~
MYOU<JLV
AeYOUGLV
, .
OCU'rCf
IXU't"0'
w<J't"e: 7tlXplXa013VIXL
&G're
1tIXPOC~Oi)VIXL
IXU't"OV 't"(i
Tii &.PX-n
&pXTI
IXU'rOV
XIXL
XOCL 'r-n
Tii E~OUGLCf
E~OU<JLCf
'roi)
't"013 ~ye:fL6vo~.
21 XIXL
XIX L
'HpepaLIXVWV
'HPCf~LOCVWV
E7t'Y)PW't"'Y)<Jocv
E1tYJPW'rYJGOCV
, \
IXU't"OV
IXU'rOV
AeyoV'rOC~
M.yov't"IX~
Myov't"e:~'
AeYOV're:~
aLM<JXIXAe:,
~LMGXOCAe:,
~LMGXIXAe:,
aLM()XIXAe:,
~LMcrxOCAe:,
harmony as I have maintained. But the fact that Justin here has elements not
found in Q but peculiar to either Matthew or Luke and that Justin's text shows
certain improvements upon the readings of Matthew and Luke refutes Bousset's
argument.
84

ot~OC{LV
O~~CX!lV ()n
raOC{LV ()1'L
oO'C~CX!lV
eXAlj6~C;
aA"Y)6~~ d
eXA1J6~c;
aA"Y)6~~ L
!
XOCL ~V
xcxl
~v OOOV
o~ov
1'013
6013
1'OU 6ou
EV
aA"Y)6d'f
V eXA1J6d'f
XOCL
xcxl ou {LeAL
!leAL
O"OL 7tpl
crOL
7tPL
oMv6c;
ou~v6~ .
ou yocp
Ae7tLC;
Ae7tL~ dc;
e1~
7tp6crcu7tov
7tp60"w7tov
eXv6pw7tcuv,
av6p6mwv,
eXM' E7t'
7t'
aM'
aA"Y)6LCX~
eXA1J6docc;
~v oaov
o~ov
1'013 6ou
6013
1'OU
~LMQ"XL~,
~LMcrxLC;,
XOCL ou
OU
xcxl
{LeAL
!leAL crOL
O"OL
7tpl
ou~v6~,
7tPL ou~v6c;,
ou yocp
Ae7tLC;
Ae7tL~
dc;
e1~ 7tp6crcu7toV
7tp60"w7toV
eXV6(6)7tCUV .
av6p6mwv
o'laoc{LV
Or~CX!lV ()1'L
()1'L
op6wc;
op6w~ AeYLC;
AeYL~
XOCL
xcxl ~LaoccrXLC;
~LMQ"XL~
, ,
XOCL
XCXL OU
AOC{LOCVLC;
ACX!l&VL~
7tp6crCU7tOV,
7tp60"w7tov,
~LMcrXLC;.
~LMO"xL~.
eXM' 7t'
aAA'
E7t'
aA"Y)6LCX~
eXA1J6docc;
~V
~v oaOV
o~ov
1'013 6ou
6013
1'ou
~LMQ"XL~
aLMcrxLC;'
~~cr1'LV
~~O"1'LV ~013VOCL
~OUVCXL
~~cr1'LV
~~O"1'LV a013VOCL
~OUVCXL
22~~cr1'LV
22~~0"1'LV ~ {LiiC;
!lii~
x-Yjvcrov
x-YjvO"ov
KocLcrocpL
KCXLO"CXPL
x-YjvO"ov
x~vcrov
KOCLcrOCPL
KCXLO"CXPL
cp6pov
17d7tOV
O\)V
17e17tOV oOv
~{L'1:v,
~!l~v,
1'' t"LL crOL

O"OL ~oxd;
KOCLcrOCPL
KCXLO"CXPL
"I' ot);
".
~
1J
OU,
>~
ot);
~ o;
f!""
!'!
'"
.-<
~ I~
U'
So
o
,8"
L ~'1:
L
~~
KodcrocPL
KCXLO"CXPL
cp6pouc;
cp6pou~
1'Adv.
'I"Y)O"ou~
o 'I1Jcr013c;
~v 7tov1JPLOCV
7tOV"Y)PLCXV
ocu1'wv d7tv'
aW{LV
~W!lV ~
{L~
!l~ aW{LV;
~W!lV;
15
150 ~e: dawc;
L~W~
OCU1'
CXU1'WV ~V
U7t6XPLO"LV
U7t6XPLcrLV
!7tV cxu1'o
d7tV
OCU1'o~~
'1:c;'
1'L !l
{L
1'L
{L
1'L !l
7tLp&~1'
7tLPOC~1'
7tLp&~1' ;
7tLPOC~1'
18
18yvou~
yvo UC; ~e:
~013VOCL
o;
~OUVCXL Yj
~ ot);
23XCX1'CXVO~O"CX~ ~e:
23XOC1'OCVO~crocC;
OCU1'
WV ~V
cxu1'wv
~v
7tCXVOUpYLCXV
7tOCVOUPYLOCV
d7tV 7tpOC;
d7tv
7tpO~
OCU1'
OUC;'
cxu1'ou~
U7tOXPL1'CXL;
U7tOXPL1'OCL;
(LOL 1'0 V6{LLcr{LOC
!l0L
V6!lLO"!lCX
1'OU x~vcrou
x~vO"ou
1'013
oL
o~ ae:
~e:
cpep1'e !l0L
{LOL
VOC pLOV
~"y)V&pLOV
a1J
LVCX
r~w.
t'JOC t8tJ.>.
16
160~
0L ~e:
7tpoO"~VYXV
7tpO~VYXV
~Vyxcxv.
~VYXOCV.
cxu1'cll
~"y)V&pLOV.
ocu1'<J) a1JVOCpLOV.
20XCXL AeYL
MYL
20XOCL
OCU1'
o'1:c;
cxu1'o~~
xcxl
AeYL
XOCL MYL
OCU1'
o'1:c;
cxu1'o~~
19Em~d~cx1'e
19maL~OC1'e
XCXL
XOCL
a7tXpLvCX1'O
eX7tXPLVOC1'O'
Et7toc1'e
{LOL
Er7tcx1'e !l0L
ae:
24ad~oc1'e
24~d~cx1'e
!l0L
~"y)V&.pLOV
{LOL ~1JVOCPLOV'
85
,
"
't'(voc;
s:~x6vrx
'nvo<;;
ELXOVOC
Ta V6!LLO"!LOC
V6[LLcr[LCX
'!O
E:XEL;
~xeL;
OL ~e
~e: E:cpIXO"OCV'
~cpcxcrocv'
'T[VOC;
!LVO<;; ~ s:tXWV
e:LXWV
" XOCL
OCUTIj
rxt)'t"l)
xcxt II
~,
EmypOCcp~
E7tLypCXcp~ ;
21MyoUO"LV'
21AEYOUcrLV'
Kcx[crcxpoC;.
KOCLO"OCPO<;;.
xoct
XOCL 7tOCALV
tXVTCX7texp[VCXTO
&V'
!OC7tEXPLVOC'!O
OCU'
!OL<;;'
OCUTO~C;'
'A7t6~0'!E
'A7t6~OTe ouv
OOV
TOe Kcx[crcxpoc;
'!cl
KOCLO"OCPO<;;
'TCJ>
!i{> KOC[crOCPL
KOCLO"OCPL xoct
XCXL
'!cl
TOe '!OU
TOU 6EOU
6eou
'TCJ>
!i{> 6eCJ>.
6Ei{>.
Koc(O"ocpo<;;.
Kcx[crcxpoC; .
,
'!O'!E
TOTe
Al:yeL
AE:YEL
OCU'
!OL<;; .
CXUTO~C;
&7t6~0'!E
tX7t6~OTe OU\I
OOV
TOe Kcx[crcxpoC;
'!cl
KOCLO"OCPO<;;
KOCLO"OCPL xoct
KCX[crCXPL
XCXL
'!cl
6EOU
TOe '!OU
TOU 6eou
'TCJ>
!i{> 6Ei{>.
6eCJ>.
s:tXWV
'T[VOC;
!L\lO<;; ~ ELXW\I
oci)TIj
CX{)'!"Yl xoct
XCXL ~
EmypOCcp~
E7tL
ypcxcp~ ;
OL ~e
~e: E!7tOCV
s:L7tCXV
, !<p .
OCU'
CXUTCJ)
KOCLO"OCPO<;;
KCXLcrCXPOC; .
17
'IllO"OU<;;
17 0 ~e
~e: 'IYjcrouc;
e:!7tE\I
e!7tev
OCU'
!OL<;;
CXUTO~C;'
TOe Kcx[crcxpoC;
'!cl
KOCLO"OCPO<;;
&7t6~0'!E
tX7t6~OTe
KCX[crCXPL
XCXL
KOCLO"OCPL xoct
'!cl
6EOU
TOC '!OU
TOU 6eou
'TCJ>
!i{> 6Ei{>.
6eCJ>.
'T[VOC;
!L\lO<;; E:XEL
ELX6voc
~xeL s:tx6vcx
XOCL
XCXL
EmypOCcp~v
E7tL YPCXCP~V ;
OL ~e
e:!7tOCV'
~e: e!7tCXv'
\
Koc(O"ocpo<;;.
Kcx[crcxpoC;.
~e:
0 ~e
e:!7tEV
s:L7tev
7tpO<;;
!OU<;;'
7tpOC; OCU'
CXUTOOC;'
tX7t6~on
'TO[VUV
!OLVUV &7t6~0'!E
'!cl
TOe Koc(O"ocpo<;;
Kcx[crcxpoC;
KCX[crCXPL
XCXL
KOCLO"OCPL xoct
'!cl
6EOU
TOC '!OU
TOU 6eou
'TCJ>
!i{> OEi{>.
6eCJ>.
25
This passage from Justin is not merely a saying of Jesus but rather
a short version of the entire pericope of the question concerning the payment of tribute to Caesar. The opening words of Apol. 17:2 (xoc'!'
(XCXT' exEL\lO
Exe~vo
YclP
7tPOO"EA66V'!E<;; '!Lve<;;)
YOcp '!ou
TOU XOCLPOU 7tpocreA66vTec;
TLVe:C;) are not exactly parallel to any of the
synoptic gospels, although 7tpocreA66vTe:C;
7tP0O"EA06\1't"E<;; of A
pol. 17: 2 is perhaps reminisApol.
cent of Mk. 12: 14 (EA66vTec;).
(EA66v'!E<;;). The phrase ~pc.:},!{il\l
KOCLO"OCPL
~PWTCJ)V ocu'!6\1,
ocuT6v, EL
s:t ~EL
~e~ KCX[crCXPL
cp6pouc; '!EAe:L\I
TeAe~v of Apol. 17: 2 has parallels,
paralleis, however, in Luke. ~pc.:}'!{uv
~PWTCJ)V ocu'!6v
ocuT6v
cp6pou<;;
EnYjPWTYjcrCXV ocu'!O\l
OCUTOV of Lk. 20:21, and Justin's
of Apol. 17:2 is dose to E7tllPWTIjO"OC\l
cp6pouc;
TeAdv is doser to cp6pov ~OU\lOCL
~OUVCXL of Lk. 20: 22 than to ~OU\lOCL
~OUVOCL x!fjvcrov
cp6pou<;; '!EAEL\I
X1jVO"O\l
of Mt. 22: 17 or Mk. 12: 14; 11 however, the relationship between this
paralleis is so small that it is probable
introduction and the synoptic parallels
that this introductory material is a free composition of Justin based
only loosely on the gospel sources.
Apol.
XCXL &7tEXPL\lOC'!O'
tX7texp[vocTO' Et7toc'!E:
E'L7tCXTE !L0L,
[LOL, 'T[VOC;
s:tx6vcx
The next phrase of A
pol. 17: 2 xoct
!(VO<;; e:Lx6\1oc
Ta V6!LLO"!LOC
V6[LLcr[LCX E:XEL
~xeL does not have an exact parallel in any of the gospels,
'!O
although its dosest parallel is found in Lk. 20: 24, where '!(vo<;;
e:Lx6\1oc
T[VOC; E:XEL
~xeL etx6vcx
s:tx6vcx ... E:XEL
~xeL of Apol. 17: 2. And the followis the dosest parallel to 'T[VOC;
!L\lO<;; ELX6\1oc
~e: E:CPIXO"IX\I'
~cpcxcrCXV' KIX(O"ocp0<;;
Kcx[crcxpoc; of A pol. 17: 2 again finds no exact parallel in
ing OL ~e
the synoptic gospels, nor indeed does it contain any elements that reveal
cp6pouc; in the context of tribute to Caesar occurs again in Lk. 23: 2
11 The use of <p6pou~
"O'I"O dSpafLe:v
dJpCI:[J.e:v 8w:cr'l"pecpov'l"0I:
~6voc; lJfLwv
lJf.l.WV xat
KOI:L xeoAuov'I"a
KCi)AUOV'I"OI: <p6pou~
cp6pouC; KaLcrapt
KOI:(crOl:p~ 3t36vat,
8~86vOI:~, xal
KOI:L
('I"OU'
3tacr'l"pe<pov'I"a '1"0 ~6vo~
Myov'I"a
AeyOV'l"OI: eau'I"ov
tOl:U'I"OV Xptcr'l"OV
xp~cr'l"OV acrtAea
OI:cr~MOI: e:Ivat).
dvOI:~). The only occurrence of <p6pou~
cp6pouc; 'l"e:Ae:LV
"e:Ae:1:V in the
(8~oc 'l"OU'
"O'I"O yocp
KOI:L cp6pouc;
'l"e:Ae:'L're:' Ae:t'l"oupyot
Ae:~'I"OUPYOL y~p
yocp
New Testament is in Rom. 13:6 (3t~
y~p xat
<p6pou~ 'l"e:Ae:L'I"e:'
6e:o e:tcrtv
dcr~v e:t~
dc; a(no
OI:U'I"O 'l"OU'
"O'I"O 71'POcrKOI:P'l"e:POV'I"e:c;);
6e:ou
7tpocrxap'l"e:pouv'I"e:~); however, there is nothing about the
context of Rom. 13:6 to indicate thatApol. 17:2 is dependent upon Paul. I should
rather inc1ine
pol. 17:2
17: 2 is here dependent upon Lk. 20:
22,
incline to the position that A
Apol.
20:22,
if indeed there is any written source behind this entire introductory section.
86

SAYINGS
dependence upon any single gospeP

gospel. 1 KCXLO"CXPO~, of course, occurs in all
three of the synoptic gospels.
Justin then proceeds to introduce the saying of Jesus
J esus with the phrase
xcxt 7tcXALV
7t(XALV &ncxm:xpLvcx't"O
&v'rcxm:xpLvcx'rO cxu't"or:~,
cxu'ror:~, a formula unlike its parallel form in the
synoptic gospels. 22 As in the case of all pronouncement stories, the point
of the pericope is contained in a saying of Jesus, which generally comes at
the end of the story. All of the preceding material is subordinate
sub ordinate to this
saying of Jesus, and it is perhaps for this reason that the text of Apol.
17: 2 does not agree closely with any of the gospel paralleis
paralieis in the introductory material, although I have pointed above to certain features
in A pol. 17: 2 peculiar to the text of Lk. 20: 22ff.
The actual saying of Jesus as contained in Apol. 17:2 (&7t6ao't"e:
(&7t6ao're: ov
oi)v 't"a
'ra:
KCXLO"CXPO~ 't"ij)
't"O 8e:o
'rCi> KCXLO"CXPL
KCXLO"CXP~ xcxt 't"a
'ra: 'rO
6e:o 'rt"ij}
Ci> 8e:ij})
6e:Ci is identical to the text of
Mt. 22: 21 except that Matthew does not have 'tr"ij}
Ci> before KCXLO"CXPL
KCXLO"CXP~ in the
best manuscripts. 33 From this investigation it appears that either
Justin or his source abbreviated the introductory section of this material,
although using many terms peculiar to the Lukan parallel; and for the
saying of Jesus itself, Justin or his source is apparently based on Mt.
22: 21 in aversion similar to that underlying certain later manuscript
witnesses.
BE: fcp(J(O'(J(v'
K(J(LO'(J(PO<;;, Mt. 22: 21 has Myouow'
1 Whereas A pol. 17: 2 has 01 8e
t:cpacrav' Kalcrapoc;;,
MYOUcrLV'
K(J(LO'(J(PO<;;, Mk. 12: 16 has 01 8e
BE: e:L7tav
E:!7'C(J(V at.mi'>
(J(1)'t'iji' Kalcrapoc;;,
K(J(LO'(J(PO<;;, and Lk. 20: 24 has 01 8e
Be
Kalcrapoc;;,
d1'C(J(v' Kalcrapoc;;.
K(J(LO'(J(Po<;;.
e:L7tav'
&'V"C(J(1'CE:XpLV(J('t'O of A
Apol.
17:22 is similar to some variant manuscripts
2 The verb &.v'I'a7tE:xplva'l'o
pol. 17:
of Mark and Luke at this point:
x(J(l (om. 433 Syr.s.
Syr. s . Arm.) &.7toxpL8dc;;
&.1'CoxpL6d<;; 0 'Il)crouc;;
'I1)O'o1)<;; (om. 0
/:) 'Il)crouc;;
'I1)O'o1)<;; W 238.
Mk. 12:17
12: 17 xod
517. Geo. A ) AS(W)XrrU;II>'
AS(W)XrII~<Ih p 45vid. fam. I. fam. 13. 22 543. 28. 157.
(s.)hl. Geo.) Aeth. (Arm.); &.7toxpL8dc;;
&.1'CoxpL6d<;; 8e
BI: 0
/:) 'Il)crouc;;
'11)0'01)<;; (om. 0
/:)
(517.) al.pler. Syr. (S.)hl.
'Il)crouc;;
'11)0'01)<;; 0 565) D(0) (565).700.
(565). 700. it.pler. vg.pler.
Lk. 20:
25 &.7toxpL8evn:c;;
pesh.; &.7toxpL8evn:c;;
20:25
&.1'CoxpL6v't'E:<;; 8e
BI: ACAII unc. 77 al. pIer. f Goth. Syr. pesh.;
&.1'CoxpL6v't'E:<;;
r I. 118. 131. 209. 239. it.pler. vg.
&'v't'(J(1'cE:xHowever, this manuscript evidence by no means indicates that Justin's &.v'I'a7tE:xpLva'l'o
PLV(J('t'O is related to such a textual variant, because in each case the gospel texts have
&.1'COXpLVO[L(J(L coupled with the finite verb whereas
a participial form of the verb &.7tOXplVO[LCl:L
Apol.
&'v'tI'('CJ(1'l:7tOXpLVO[LCl:L.
COXpLVO[L(J(L. 1ndeed,
A
pol. 17:2
17: 2 uses the aorist indicative of the derived verb &.V'
Indeed,
Justin or his source may have chosen to use this word, independent of the similar
12: 17 and Lk. 20:25,
20: 25, especially when we
form in the manuscript variants of Mt. 12:17
realize that the use of such a verb is quite natural in a dialogue such as exists
Apol.
between JJesus
esus and his interrogators in the text of A
pol. 17: 2.
3 The order of the Markan parallel is different, and is lacking in Mk. 12: 17. The
text of Lk. 20:25, in turn, has 'l'olvuv
't'OLVUV &.7t680'l'e:
&.1'C6Bo't'E: where Apol. 17:2 reads &.7t680't'e:
&.1'C6Bo't'E: oUv.
It
lt is significant that several manuscripts of Mt. 22: 21 add '1'0
't'iji before KalcrCl:pL
K(J(LO'(J(PL
(DKO0II 27. 265. 291. 474. 489. 565. 700. 892. 1219. 1346) and are perhaps
dependent on the same tradition that underlies Justin here. The addition of 't'iji
'1'0
here is an indication that what was in Matthew a proper name is now used as a
title or office (Blass-Debrunner-Funk), 254 (I); Bauer, pp. 781 f.).
87
3. Sayings that show features of harmonization of M atthew with Mark

a. A
pology I5: 2
Apology
Apol. I5:2
0
Et'L
0
E
Mt. 5:29
d ae
ae 0(;
Ocp6CXA[L6e;
ocp6C\fL6~ crou
Ocp6CXA[L6e;
Ocp61XAfL6~ crou
(; ae:~LOe;
ae:~~o~
o(; ae:~LOe;
ae:~~o~
Mt. I8:9
,, ,.
"
XCXL
XIX~ e:L
e:~ 0
Ocp6CXA[L6e;
Ocp61XAfL6~ crou
Mk. 9:47
XCXL
XIX~ e:cxv
e:1X\I 0
Ocp6cxA[L6e;
Ocp61XAfL6~ crou
\ ',,
\
\
tC
(J}(.CXVaCXA~~e:L
crXIX\laIXAL~e:L
crX(XVaCXA~~e:L
crxlX\laIXAL~e:~
crxcxvaCXA~~e:L
(J}(.(XVaCXA~~1)
cre:,
"
.1.
e:xxo'fov
~XXO~O\l
, ,
CXU'
t"OV'
IXU"t'O\l'
cre:,
cre:,
e~e:Ae:
e~e:Ae:
~~e:Ae:
cre:,
excxAe:
~XIXAe:
, ,
cxu't"ov'
IXU"t'O\l'
, ,
cxu't"ov
IXU"t'O\l
xcxt
XlXt &Ae:
OCAe:
"
CX7tO
crou'
IX7tO
crU[Lcp~pe:L
cru
fLcpe:Pe:~ y&p
yocp
crOL
t vcx
YJ't"CXL
\l1X &:7t6A
cX7t6A''Yl"t'IX~
~
e:v
e:\I '"t't"<UV
CU\l
[Le:AWV
fLe:AW\I crou
xcxt
XlXt [L~
fL~
I5AOV "t'o
't"o
I5Ao\l
crw[L&
crwfLoc
A'Yl6~
crou A"tJ6Ti
e:k
d~
ye:e:wlX\I.
y~e:wcxv.
crU[Lcp~pe:L
cru fLCPe:Pe:~ y&p
yocp
crOL
cro~
[Lov6cp6cxA[LOV
fLo\l6cp6IXAfLo\l
dcre:A6dv
dcre:A6e:~\I e:Ee;
d~
TI)v
TI)\I CXO"LAe:LCXV
IXO'~Ae:LIX\I
't"wv OUPIX\lW\I,
OUPCXVWV,
"t'iiN
~ [Le:'
t"<X "t'W\I
't"WV
fLe:"t'a
Mo
7te:[Lcp6"ijVCXL
7te:fLcp61j\lIX~
de;
't"0
d~ "t'o
cxE6mov
IXLW\lLO\I 7t\)p.
7tp.
, ,
cxu't"ov
IXU"t'O\l
xcxt
XlXt &Ae:
OCAe:
"
CX7tO
crou'
cX7tO
crO'
xcxA6v
xlXA6\1 cro~
crOL
,
e:cr'
t"LV
e:cr"t'~\1
[Lov6cp6cxA[LOV
fLo\l6cp6IXAfLO\l
de;
d~ TI)v
TIj\l
~<U~v
~CU~\I
dcre:A6e:'!:v,
dcre:A6e:~\I,
~ Mo Ocp6CXAOcp6IXA[LOUe;
exov't"cx
fLoU~ ~XO\l"t'1X
A'Yl61j\lIX~
A'
YJ6"ijvCXL
de;
d~ TI)v
TIj\l
ye:e:wlX\I
y~e:vvcxv
't"O\) 7tup6e;.
"t'O
7tup6~.
xcxA6v
cr~
XfXAOV crS:
,
e:cr'
t"LV
e:cr"t'~\1
[Lov6cp6cxA[LOV
fLO\l6cp6IXAfLO\l
dcre:A6dv
dcre:A6e:~\I de;
d~
TI)v
TIj\l CXcrLAe:LCXV
IXO'~Ae:LIX\I
't"O\) 6e:o\),
"t'O
6e:o,
~ Mo Ocp6IXAOcp6CXA[LOUe;
exoV't"cx
fLOU~ ~XO\l"t'1X
A"tJ6"ijvCXL
A'Yl61j\lIXL
de;
d~ TI)v
"t'~\1
y~e:wcxv,,
ye:e:wlX\I
The opening phrase of Apol. I5: 2 (d 0(; Ocp6CXA[L6e;

(; ae:~LOe;
Ocp61XAfL6~ crou 0
ae:~~o~ (J}(.CXVaCXA~~e:L
crXIX\laIXAL~e:L
cre: finds its gospel parallel in Mt. 5: 29, the only difference being JJustin's
ustin's
omission of the connective particle ae of Matthew's text. Justin's exxotjlov
~XX.O~O\l
cxu't"6v
lXu"t'6\1 has no gospel parallel in this verse, but it obviously has its origin
(~XXO~O\l cxuTI)v)
IXUTIj\l) andJor
and/or Mt. I8:8 (exxotjlov
(~XXO~O\l cxu't"ov),
IXU"t'O\l), where the
in Mt. 5:30 (exxotjlov
reference is to cutting off the right hand (in Mt. I8: 9 the hand or the
foot). This reading finds further patristic support a few years later in
element of Alexandria and in the fifth century in Theodoret:
Clement
Clem. Alex., Paed. III, II, 70 (Sthlin, I, ces, p. 274)
'~1'_,,''I'
. 'Y cre: 0' ocp
'
" . 1 .cxu"t'ov.
' ,
,, O'XIX\lOIXI\~~e:~
,, 6'
6"
e:L
CXI\[Loe;
e:xxo'fOV
e:~ (J}(.CXVO<M\L~e:L
IXl\fLO~ crou, e:xx0't'0\l
IXU"t'O\l.
Clem. Alex., Liber Quis Dives Salvetur 24 (Sthlin, III, ces, p. I75)
,, 6'
6"
~ .'Y
,,''I' cre:, "t''t"cxxe:<Uv
"
""'
'I"l: '
' O'XIX\lOIXI\~~?l
'I'
' ' 'e:XXO'fOV
. 1 .cxU't"ov.
' ,
XCXV
oe:<-,we;
XIX\I
0,~,~,
oe:",~o~ crou ocp CXI\[Loe;
IXl\fLO~ (J}(.CXVOCXI\L~1l
IXXe:CU\l
e:xx0't'0\l
IXU"t'O\l.
Theodoret, Eccles. Hist. II, 3I, I2-I3 (Schneidweiler, ces, p. I73)
, , 6'"
, oe:",LO~
~ ,,''I'
"
! ..
1X1\e:
'"
.." e:L
'"~ l:~ ,' crXCXVOCXI\L~e:L
'"
'Y
" ..1
"
'.
CXI\[Loe;
cre:, e:xxo'fov
cxu"t'ov,
XCXL
CXI\e:
e:~, 0 ocp 6"
IXl\fLO~ crou 0 Oe:<-,LOe;
crXIX\lOIXI\~~e:~
e:xx0't'0\l
IXU"t'O\l,
XIX~,
88
a7t"O
xal. 1tEpl
m:pl. XELP0<;
XeLP0';; xcxl
xal. 1tOao<;
7t"OaO';; (;0 ae<r7t"O'TI)';;
omo <rou.
O'OU. 't"au't"a
'!cx'!cx ae
ae: xcxl
aEO'1tO't"'YJ<; evo(L06e'TI)<re
Evo(l.06e't"'Y)O'E
xal. 1tpOO''t"e6ELXE
7t"po<r't"e6eLxe' "O'U(l.CpepEL
"<rUwpepeL yocp <rOL
't"C;)V (LeAWV
xcxl
O'OL ~va
~VCX &'7t"OA1J't"aL
&1tOA'YJ't"CXL ~V '!wv
(l.EAWV <rOU,
O'OU,
xal. (L~
xcxl
(l.~ ()AOV
8AOV 't"0
't"o <rW(LOC
O'W(l.OC <rOU
O'ou A1J61j
A'YJ6-Yj d.;;
e:L<; yeevvav.
yeEVVCXV.
The rest of Apol. r5: 2

2 shows evidence of harmonization of Matthew
and Mark. ]ustin's phrase <rU(LepepeL
O'U(l.cpepEL yocp <rOL
O'OL is apparently derived from
Mt. 5:29, whereas Mt. r8:9 and Mk. 9:47 have xaAOv
XCXAOV <ro~
O'o~ (<re)
(O'e) e<r't"Lv.
EO''!LV.
(l.OVOcp6CXA(l.OV of Apol. r5:2 has a parallel in both Mt. r8:9 and Mk. 9:47;
(LOvoep6aA(LOV
however, ]ustin's following phrase d<reA6dv
e:LO'EA6e:!:v d.;;
e:L<; 't"~v a<rLAeLaV
cxO'LAdcxv 't"WV
't"WV oupavwv
oupcxvwv
47 (d<reA6eLv
't"ou 6EO),
6eou), of
is certainly based on Mk. 9:
9:47
(e:LO'EA6e:!:v d.;;
e:L<; ~v a<rLAeLaV
CXO'LAdcxv '!o
which ] ustin or his source has changed amAe~av
't"ou 6eou
a<rLAe~av
cxO'LAdcxv '!o
6EO to CXO'LAdcxv
't"WV
oupavwv. 11
't"WV oupcxvwv.
]ustin's phrase ~ (Le't"a

7t"e(Lep61jvaL d.;;
aL6.MOV 1tP
7t"UP has no exact
(l.E't"a 't"wv
'!WV Mo 1tE(l.cp6-YjvCXL
e:L<; 't"o cxtwvwv
parallel in Matthew or Mark; however, ]ustin's text is certainly based
on Mt. r8: 9 and/or Mk. 9: 47, which read ~ Mo oep6aA(LOu,;;
Ocp6CXA(l.OU<; ~xov't"a
~xov't"cx A1J61jvaL
A'YJ6-YjvCXL
d.;;
7t"Up0,;;). The verb 7t"e(L7t"w
e:L<; ~v yeevvav
yeEvvcxv ('t"ou
('t"o 1tUpo<;).
1te(l.1tw never occurs in the gospels
or in the rest of the New Testament in this context; however, ]ustin
7t"e(L7t"w in similar contexts (A pol. r6: r2 1te(l.1twV't"cxL
7t"e(L7t"wV'!aL d.;;
five times uses 1te(l.1tw
e:L<; 't"o
aL6.MOV 7t"UP;
aL6>VLOV
cxtwvwv
1tUP; 2 A pol. 28: r d.;;
e:L<; 't"o 7t"UP
1tP 7t"e(Lep6~<re<r6aL;
1tE(l.cp6~O'E0'6cxL; A pol. 52: 3 d.;;
e:L<; 't"o cxtwvwv
7t"UP
xal. xa't"aa~x1Jv
7t"Up0';; ... 1tE(l.cp6wO'LV;
7t"e(Lep6w<rLV;
1tUP 7t"e(L~eL;
1te(l.~EL; Dial. 45: 4 d.;;
e:L<; xp~mv
XP~O'LV xcxl
X()('t"cxa~x'YJv 't"ou
'!O 1tUp0<;
Dial. r20: 5 e7t"l.
7t"Up0';; .
7t"e(L7t"ew).
E1tt ~v
't"~v xa't"aa~X1JV
xcx't"cxa~x'YJv 't"01)
't"O &'<remou
&O'eO''!ou 1tUp0<;
.. 1te(l.1tEw).
From this analysis it is certain that either ]ustin or his source has
harmonized Mt. 5:29 and Mk. 9:47 (and perhaps Mt. r8:9).3
r6:6
b. Apology 16:6
This passage has already been analyzed along with its par allels in
]ustin (see above, pp. 37-43), where it was concluded that Apol. r6:6
r2:30, and nonreflects harmonization of Mt. 22:38, Mt. 4:ro,
4:10, Mk. 12:3,
synoptic Didache-like material.
1 This preference of ocO"LAdoc
TWV oupocvwv
TOU 6e:ou
ocerLAdoc 1."WV
opocvwv over occnAdoc
OCcrLAdoc 1."O
6e:o is a long recognized
feature of Matthew's gospel. That Justin shared a similar preference for ocO"LAdoc
OCCHAdoc
1."WV
occrLAdoc 1."O
TWV opowwv
oupocvwv over OC(nAe:loc
TOU 6e:ou is demonstrated by the fact that although he has
OCCHAdoc
opocvwv eleven times (A
(Apol.
15:2;
16:9;
OCcr~Ae:lOC 1."WV
TWV oupocvwv
pol. 15:
2; 15:4;
15: 4; 15:16;
15: 16; 16:
9; 61:4;
61: 4; Dial.
OCCHAdoc
51:2; 51:3; 76:4; 105:6; 120:6; 140:4), Justin never uses the phrase occnAdoc
1."O 6e:oU.
6e:o.
TOU
2 In both A pol. 15: 2 and 16: 12 (see above, p. 69) Justin is apparently avoiding
a reference to Gehenna, and in both instances he uses the same construction: the
e:!<; 1."0
oct6mov 1tP;
verb 1tefL1tcu
rcc\mw with d<;;
TO octC:mov
rcup; and although this construction is absent from
the New Testament, it has been shown above that it is consistent with Justin's
style.
3 Baldus (p. 62) and Massaux (Influence de l'Evangile,
I'Evangile, 468) both argue that
howe'ver, they faU
fail to account for
Justin is dependent on Mt. 5:29 and Mt. 18:9; howe\rer,
the Markan phrase e:Lae:A6dv
e:lcre:A6e:rv e:t<;;
TI)V OI:O"~Ae:lOCV
oupocvwv) in Justin's text.
d<; -ri)v
IXO"LAdocv (TWV
(1."WV oprxvwv)
YINGS
SAYINGS
89
4.
4- Sayings that combine different parts of the same gospel
a. Apology
A pology 15: 12
Apol. 15:12
Mt. 16:26; 6:20 Mk. 8:36,37
't"(
't"L yap
16: 26 't"L
't"( yap
36 't"L
't"( yap
Lk. 9:25
't"(
't"L yap
WCPEAEi:'t"()(L
wrpe:Ad't"cx~
&v6p<ll7toc;,
&VepW7tO~,
&v
ilv 't"ov X60"(.LOV
x6crfLov
OAOV
AOV XEpa~O"71,
xe:p~~CJ{l,
Wrpe:A'tle~cre:'t"CX~
WCPEA1J6~O"E't"()(L
Wrpe:Ae:~
WCPEAEi:
&v6pw7tov
&vepW7tOV
WCPEAEh()(L
wrpe:Ae:hcx~
&v6pw7t0c;
&vepW7tO~
XEpa~O"()(L
xe:p~~crcx~ 't"OV
't"OV
x60"(.Lov
x6crfLOV OAOV
AOV
XIXL
XCXl ~1J(.LLw6~v()(L
~'tlfL~we~vcx~
XEpa~O"()(C;
xe:p~~crcx~ 't"ov
X60"(.LOV OAOV
x6crfLov
AOV
e()(u't"ov
ecxu't"ov ae:
~E:
~v
'T"l)V Ij;ux~v
~UX~V
()(u't"o;
cxu't"OU;
37't"( yap
37't"L
&:7tOAeO"()(C;
cX.7tOAEcrcx~ ~
~1J(.LLw6ELC;
~'tl fL~wee:l~ ;
''t"~v
T"l)v ae:
~E: Ij;ux~v
~ux~v
, ()(u't"ou
cxu't"ou
&:7tOAeO"71
chtoAecr71 ;
~ 't"(
't"L
aWO"EL
~wcre:~ ()(1)Ttic;
cxuTIj~
&:ntXAA()(y(.L()(
cX.V't"OCAACXYfLCX ;
e'tlcrCXUp(~e:'t"e:
61J0"()(UPL~E't"E
00v
o0v
EV
ev 't"oi:c;
't"o~~
OUP()(voi:c;,
oupcxvo~~,
t!
fl
07tOU
OU't"E
OU'" t"e:
~c;
~~ O\hE
o\he:
pwcr~~
PWO"LC;
cX.rpCXVL~e:~.
&:CP()(VL~EL.
&v6pumoc;
&vepW7tO~
Mv 't"OV
't"OV x60"(.Lov
x6crfLov
OAOV
AOV XEpa~O"71,
xe:p~~cr71,
~v
't"~v ae:
~E: Ij;ux.~v
~ux~v
,
()(u't"ou
cxu't"ou
~1J(.LLw6?i
~'tlfL~we?i ;
~ 't"L
't"(
aWO"EL
~wcre:~ &v6pw7t0c;
&vepW7tO~
&:V't"tXAA()(y(.L()(
cX.V't"OCAACXYfLCX 't"~c;
't"~~
Ij;ux.~c;
~ux'Yi~ ()(u't"O;
cxu't"OU;
6: 20 61J0"()(UPL~E't"E
e'tlcrcxup(~e:'t"e:
aoi:
~O~ &v6pw7t0c;
&vepW7tO~
&:V't"tXAA()(y(.L()(
cX.V't"OCAACXYfLCX Ttic;
TIj~
Ij;ux~c;
~UX~~ ()(u't"o;
cxu't"OU;
ae:
~E: U(.LLV
UfLlV
61J0"()(upoUC;
e'tlcrcxupou~
,
EV
OUp()(v0,
tl
),
t!
07tOU
OU't"E
OU'" t"e:
~c;
~~ O\hE
o\he:
pwm~
PWO"LC;
cX.rpcxv(~e:~ ,
&:CP()(VL~EL,
, "
X()(L
xcx~ 07tOU
XAe7t't"()(L
XAe7t't"cx~ ou
awpUO"O"OUO"LV
~LOpucrcroumv
OU~E: XAE7t't"oumv'
ouae:
XAe7t't"OUO"LV
The phrase 't"L

't"( yap WCPEAe:i:'t"()(L
wrpe:Ad't"cx~ &v6pw7t0c;
&vepW7tO~ of Apol. 15: 12 has its parallel
in Lk. 9:25,
9: 25, which is here identical to JJustin's
ustin's text.! JJustin's
ustin's &v
ocv 't"ov
x6crfLov
AOV XEpa~O"fl,
xe:p~~CJ{l, however, has its dosest parallel in Mt. 16:26
16: 26 (Mv
x60"(.Lov OAOV
't"ov x60"(.Lov
x6crfLov OAOV
AOV XEpa~O"71).
xe:p~~cr71). The phrase '~v
T"l)v ae:
~E: Ij;ux.~v
~uX~v IXU't"O
cxu't"ou &:7tOAeO"Yl
cX.7tOAecr71 of Apol.
A pol.
15: 12 is apparently based on ~V
'T"l)V ae:
~E: Ij;ux~v
~uX~V ()(u't"O
cxu't"ou from Mt. 16: 26 and
cX.7tOAEcrCX~ from Lk. 9: 25, here altered to &:7tOAeO"fl
cX.7tOAECJ{l to parallel the previous
&:noAeO"()(C;
1 Several manuscript witnesses of Mt. 16:z6
rLlIU;'
16:26 (CDEFGHKMSUVWX rilIU::'
II8. zog.
209. z8.
28. 565. 89Z.
892. al.pler. it.pler. vg. Arm.) read 't"l
YtXp 6>q>e:Ae:rT()(~
w<pe:Ae:hO(~ &v6pw7to,;;
118.
Tl yap
&v6pw7to<;;
however. this reading is probably not original but is the result of the same harhowever,
monization apparent in Apol. 15: IZ.
12.
990
COLLECTIONS OR
OR GROUPS OF
OF SA
SAYINGS
COLLECTIONS
YINGS
12.11 Further evidence of this harmonization of

of Apol. 15: 1Z.
&:1toMcrlX<; from Luke into the otherwise Matthaean material is evident
<x'7tOAcrCLC;
in element of Alexandria:
xe:pll~crrJ
xep?)~Ofl
II2 (Sthlin, II,

Ir, GCS,
ces, p. 488)
Strom. VI, 14, IIZ
Ct,
, ,,"'),
,\
\
I
~'"
f
(t
\
~\.L
'
,
"T~
yocp o~eI\OC;,
i$cpe:AO<;, eCLV
EOCV TOV xocrfLov
x6crflov xepo1)OflC;,
xe:pll~crrJ<;," ~1)crL,
CP1jcr~, "TIjv
8e V(uX1)v
~UX~v CL7tO&:1t0TL YCLP
T1)v oe
Mcr7l<; ;"
AEcrIlC;
The wording of the second question in Apol. I5:

15: IZ
12 (~ TL
T~ ?)wcreL
llWcre:L CLUnjC;
IXUTij<;
is obviously based on the Matthaean parallel, but either
]ustin or his source has omitted from Mt. I6:z6
16:26 the subject &v8pw7toc;,
&vepW1to<;,
Justin
obvious from the first part of Justin's
text.
Further,
Matthew's
njc;
]ustin's
Tij<;
~uXYjc;
~u:x:Yj<; CLUTO,
IXUTO, also known from the previous question, has been replaced
A pol. I5:
15: 1Z
12 by the pronoun CLUTYjC;.
IXUT:rj<;.
in Apol.
The second part of A
pol. I5:
IZ is obviously based on Mt. 6: zo
Apol.
15: 12
20 with
assimilation to Apol. 15:IIb
I5: IIb (see above, p. 6rf.). The addition of oi'.iv
oi')v
in A
pol. I5:
IZ serves the obvious function of relating the saying to the
Apol.
15: 12
preceding material. The problems related to Matthew's use of UfL~v
UflLV
(1)crCLUPOUC;
e1jcrlXupou<; have already been discussed above (p. 6If.),
61f.), and Justin
]ustin has
e1jcrlXupl~e:Te: alone.
apparently chosen in Apol. 15:
I5: 12
IZ to use the imperative (1)crCLupL~eTe
Further, Justin's
]ustin's preference for ev
tv TO~C;
't"OL<; OPCLVO~C;
OPIXVOL<; over EV
tv OUpCLV<!,>
OUPIXV<{) has already
been analyzed (p. 6zf.),
62f.), and it was argued that EV
tv TO~C;
't"OL<; OUPCLVO~C;
OUPIXVOL<; was apparentlya
]ustin's source.
rently
a consistent element of Justin's
This analysis points to the conclusion that A
pol. 15:
I5: 1Z
Apol.
12 reflects combi16:26 and Mt. 6:zo
6:20 with some evidence of harmonization
nation of Mt. 16:z6
9:25.
of material from Lk. 9:
z5.
<x'VT&AACLyfLCL;)
&:VTtXAAIXYfllX;)
b. Apology 15:
I5: 16
Apol. 15:16
I5:16
6:21
Mt. 6:33; 6:ZI
1, 34
Lk. 1Z:3
12:31,
~1jTe;r;'t"e:
~1)Te~Te
?)e
lle
6:33
6:33 ~1jTe:L't"e:
~1)Te~Te
317tA~V ~1)Te~Te
TIjv MLAe:llXv
T'1)v
CLcrLAeLCLV
TIjv
T'1)V MLAe:lIXV
MLAeLCLV
?)e
7tPWTOV
8e 1tPWTOV
T~V CLcrLAeLCLV
't"wv OUPIXVWV,
TWV
OUPCLVWV,
XIXL
XCLL TIjv
T'1)V
?)LXCLLOcr{lV1)V IXUTO,
CLUTO,
8LXIXLOcrUV1jV
CLUTO,
IXU't"O,
XIXL
XCLL TIXUTIX
TCLUTCL 1tIXV't"1X
7tCLVTCL
XIXL
XCLL TIXUTIX
TCLUTCL 1tIXVTIX
7tCLVTCL
,
XCLL
XIXL
1tpocr't"e:e~cre:TIXL
7tpocrTe8~creTCLL UflLV.
UfL~V,
1tpocrTe:e~cre:TIXL
UfL~V.
UfL~V.
1tpocrTe:e~cre:TIXL
\
,
_
-
f
I
,\
--
If
TCLUTCL
TIXUTIX
1 It is also possible that &'7tOAecr-n

<xrwAecr7J of Apol. 15: 12 is derived from Mt. 16: 25 (ar;
(8<; y&.p
ya:p
Mv OeA7I
t"O ~ve:xe:v
OeA7J TlJv
TIJv IjiUX7)V
ljiux-1)v ocu't"O
au'l'o cr(;)croc~,
crwcra~, &.7toMcroc~
<xrwAecra~ ocu't"1)v
aU'l'7)v' ar;
8<; &'7tOAecr71
<xrroAicr7J 'tI"7)V
'-1)v IjiUX7)V
ljiux-1)v OCU'
au'l'o
~vexev
<tfLO, e:p~cre:~
eup7)cre~ ocu't"~v);
au~v); but it is not unlikely that Justin
]ustin or his source had both Mt.
,t[LO,
16:
25 and Lk. 9:
25 in mind in inserting &'7tOAecr71
16:25
9:25
<xrroAicr7J into a phrase that is otherwise
based on Mt. 16:26.
()1tOU
l)7tOU yocp
o e1}(T(Xup6~
6'Y)cromp6t;
, EXEL
exeL
l)7tOU yocp
()1tOU
EO"''t"LV 0 6'1)O"ocup6<;
cr't'W
6'Y)crocup6t;
O"OU,
crou,
, -),"
exeL
EXE ...L ecr'
EO"'t'tO'OCL
CL
xocl
xocl. ~ XOCpaLOC
XOCP~LOC
O"OU,
crou.
6: 21
e:cr'T'-V
cr't'w
XtXL 0 VOt;
VOUe;
xocl
't'O\) &.v6p6mou.
&.V6p6>7tOU.
't'O
91
34 l)7tOU
01tOU yocp
0 61}(j'IXupoc:;
6'Y)crocupot;
U[J.WV,
UfLwv,
,
EXEL
exe:L
xocl
xocl. ~ XOCpaLOC
XOCP~LOC
U[J.WV
f:O"'t'OCL.
UfLwV ~cr't'OCL.
eO''t'~v
cr't'LV
(~'1)'t'd't'E a~
~e TI)v
OCO"LAELOCV 't'wv
't'WV oupocvwv, xocl
xocl.
The first part of Apol,
Apol. 15: 16 (~'Y)'t'e:r;'t'e
TIJv OCcrLAeLOCV
''t'oc't'oc
t'OC\)'t'OC 1tocv't'oc
7tOCVTOC 7tp00"'t'E6~O"E't'OCL
U[J.LV) is more closely related to Mt. 6: 33 than
1tpocr't'e6~cre't'ocL UfLLV)
to the Lukan parallel, but it is not possible to determine definitely

whether Justin's source here was Matthew's pre-synoptic source Q, the
Gospel of Matthew itself, or a post-synoptic text based on Mt. 6:33.
6: 33.
The absence of 1tpw't'ov
7tpw't'ov in Justin's text gives to the passage a slightly
less forceful meaning than the Matthaean parallel. The words 't'WV oupocvwv
in Apol. 15: 16 are certainly an addition made by either Justin or his
source; the absence of these words from both Matthew and Luke indicates
that they were probably not in Q. Further, we have seen that Justin or
his source has a special fondness for the phrase OCO"LAELOC
OCcrLAeLOC 't'WV oupocvwv
(see above, p. 88). This inclination probably accounts for the addition
here, but it is also significant that Justin's audience would probably have
OCO"LAELOC without the addition 't'WV oupocvwv.
misunderstood the word MLAeLOC
The absence of Matthew's xocl. TI)v
TIJv ~LXOCLOO"OV'YJV
aLxocLocruV'Y)V ocu't'O\)
ocu't'o from Justin's text
may be a deliberate suppression made by Justin, who may have regarded
't'OC\)'t'OC
the word as too technical for his pagan audience. 11 Justin's xocl. 't'oc't'OC
7tocv't'oc 1tpocr't'e:6~cre:'t'OCL
7tp00"'t'E6~O"E't'OCL UfLLV
U[J.LV is identical to Mt. 6: 33, whereas the Lukan
1tocv't'oc
7tocv't'oc. Further evidence supporting Justin's text
parallel does not have 1tocv't'oc.
here is provided by Clement of Alexandria:
Strom. IV, 6, 34 (Sthlin, 11,
GCS, p. 263)
II,GCS,
~'YJ't'd't'E
~'Y)'t'e:r;'t'e ~e
a~
7tpw't'ov TIJv
TI)V occrLAeLOCV
OCO"LAELOCV 't'wv oupocvwv xocl.
1tpw't'ov
xod 't'~v
TIJV ~LXOCLOO"OV'YJV.
aLXOCLQcruV'Y)v.
Paed. 11,
II, 12, 120 (Sthlin, I, GCS, p. 229)
~'YJ't'd't'E
7tpw't'ov 't'~v OCO"LAELOCV
t'OC\)'t'OC 1tocv't'oc
7tocv't'oc 1tpocr't'e:6~
7tpoO"'t'E6~
~'Y)'t'e:r;'t'e 1tpw't'ov
occrLAeLOCV 't'wv oupocvwv,
Oupocvwv, xocl. ''t'oc't'oc
O"E'
cre:'t'OCL U[J.LV.
UfLLv.
That Clement is in some way dependent upon the Matthaean version

7tpw't'ov in both
of this saying is indicated by the appearance of Matthew's 1tpw't'ov
of the above quotations. Clement, however, both times agrees with
OCO"LAELOCV 't'WV oupocvwv, and Paed. 11,
Justin's reading MLAeLOCV
II, 12, 120 is identical
7tpw't'ov not found in A pol. 15: 16
to J ustin's text except for the inclusion
inc1usion of 1tpw't'ov
and the absence of ~e
a~ in Clement's text, a difference of no real significance.
1
See above, p. 63. So too Massaux, Influence de l'Evangile, p. 486.
92
This evidence leads to the conclusion that Justin shared with element a
text related to Mt. 6:33, but it has not been possible to determine
whether Justin used a presynoptic or a post-synoptic version of this
saying or whether he used the gospel itself as his source.
A
pol. 15
:16b reproduces a saying apparently related to Mt. 6:
21
Apol.
I5:I6b
6:2I
andjor Lk. 12
I2::34.
34. Although Justin's
J ustin's version of this saying differs considerably from the gospel parallels,
paralleis, there are patristic texts that show features
in common with Justin's version:
Clem. Alex., Strom. VII, 12,
I2, 77 (Sthlin, III, GCS, p. 55)
"Ihou
-rLVO<;," qI"f)O"f.v,
IXU-rO." .
"()7tOU ya:p
yap 0
/) vo<;
voue; 1WOe;,"
tp"ljO"LV, "eXeL
"Exd XlXl
xod 0
/) 6"f)0"IXupot;
6"1jO"lx.upoe; I)(.U'roU."
Clem. Alex., Liber Quis Dives Salvetur 17,
I7, 1I (Sthlin, III, GCS, p. 170)
I70)
()7tOU yap
/) vo<;
voue; 'rou
&.v6pC:mou, eXeL
EXS~ xlXl
Xl)(.t 0
/) 6"f)0"IXupo<;
6"1jo"l)(.upoe; IXU-rO.
I)(.u'rou.
()nou
ya:p 0
-ro &.v6p6mou,
Macarius of Egypt, Homily XLIII, 3 (Migne, PG, XXXIV, 773)
"Onou
eXeL xlXl
"07tOU 0
/) vo<;
voue; O"ou,
o"ou, hd
Xl)(.t 0
/) 6"f)0"IXup6<;
6"1jo"l)(.up6e; O"ou.
All three passages have vo<;
voue; in agreement with Justin as opposed to
in Matthew and Luke, and Quis Dives Salvetur 17,
I7, 1I even has
1
Justin's 0
VOt; 'rou
-rO &.v6p6mou.l
/) voue;
&.v6pC:mou. The dependence of these fathers on a
common tradition is certain, but it is impossible to determine whether
such a reading existed before Justin or whether he hirnself was its author.
authoL
But it is, nevertheless, certain that there is underlying A
pol. 15:
Apol.
I5: 16
I6 a
6:21 (andjor Lk. 12:34)
source related either to Mt. 6:33 and Mt. 6:2I
I2:34) or
to the gospel material itself.
xlXpaf.1X
Xl)(.paLI)(.
c. A pology 16:
I6: 2
I6:2
Apol. 16:2
Mt. 5:
22, 4I,
41, 16
5:22,
I6
7t1)(.V'rt ae
b) nlXv-rl
227tiXe;
/) opYL~6(J.zvo<;
pYL~6[Lsvoe;
n iXt; 0
-r<j) &.asAtp0
&.aZAqI<j) IXU-rO
'r0
I)(.u'rou
'ivoxoe;
~voxo<; 'iO"'rI)(.L
~O"-rIXL
'r?j Xpf.O"ZL.
XpLO"SL.
-rri
4l
()O"'rLe;
41 x
al ()O"-rL<;
XI)(.t
&,YYI)(.PSUOV'rL O"Z
o"s
&.YYIXPZUOV-rf.
[LLALOV
(J.f.ALOV
O"s
&.YYI)(.PSUO"SL
O"Z &.YYIXPZUO"ZL
(J.LALOV
[LLALOV gv,
~v,
c1v opYL0"67i
opYL0"6?j
a) Be;
8<; a' &v
~VOXOt; EO"'rLV
eO"nv
'ivoxoe;
de; 'rO
'ro np.
7tUp.
z~<;
&.xoAou6"f)0"0v
&.xoAou6"1jO"ov Mo.
auo.
()7tI)(.Ys (J.z-r'
[L1::'r' IXU-rO
whou Mo.
auo.
()nlXYz
AI)(.[L~&.'rW ae
c) AIX(J.~OC-r<o
160
{)'rwe; AIX(J.~OC-r<o
AI)(.[L~&.'rW
16
0()-r<O<;
-----
ae
1 Massaux argues (p. 437) that this substitution in Justin is due to his philosoph)(ry;p8[ry; with all its
ical formation and to his tendency to generalize; the word xeep8iOl:
voi3~
Jewish connotations was unsuitable for Justin's pagan audience, for whom \lOUe;
would be more comprehensible.
comprehensibie. Wright, too, maintains (p. 31) that the substitution
voi3~ for )(ry;p8(ry;
quasi-phiIosophical turn" appropriate
of \lOUe;
xeep8iOl: gives the quotation "the quasi-philosophical
for JJustin's
ustin's audience.
UfLWV T~
't'a. X~A~
XOCAa. epyoc
U~WV
epy~
efL7tpocr6ev
&.V6p6mWV,
e~7tpo0"6ev 't'WV
TWV &'V6P6)7tWV,
TO cpWe;
't'O
epW~ U~WV
UfLWV
e~7tpocr6ev TWV
efL7tpocr6ev
't'WV &.V6p6)7tWV,
&.V6p6mWV,
tv~
~VOC AE7tOVTee;
Ae7tOv't'e~
()7tWe;
()7tW~ raWO"LV
tawcr~v
93
U~WV
T~ X~A~
epy~
UfLWV 't'a.
XOCAa. epyoc
6~U~OC~WO"L
6ocUfLOC~Wcr~
TOV
7t~TEP~ U~WV
't'OV 7toc't'epoc
UfLWV
-.OV ev
oup~voie;.
't'OV
V Toie;
't'O~~ OUpOCVO~~.
x~l
xocl. aO;OCO"WO"LV
aO~OCcrWcrLV
't'OV
TOV 7toc't'epoc
7t~TEP~ UfLWV
U~WV
TOV ev
't'OV
V Toie;
't'O~~ oup~oie;.
OUpOCO~~.
Apol. 16:2a
16: 2a has its gospel parallel in Mt. 5:22;
5: 22; however, Justin's
()~ a' ,iv
opy~cr6~ is c10ser
doser to the form of Mt. 5: 21 (8e;
(()~ a' &v
,iv epoveocrY))
8e;
&v opYL0"6yj
cpoveuO"71) than to
the form of Mt. 5:
22 (7tae;
5:22
(7ta~ 0
b opYL~6~evoe;).
opy~~6fLevo~). The use of the present eO"TLv
cr't'~v in
Apol. 16:2, where Matthew has the future eO"-'~L,

ecr't'oc~, is an example of the
futuristic use of the present by Justin 1 and is only a stylistic preference.
Justin's de;
TO 7tUP is probably a later reading than Matthew's T?i
d~ 't'o
~ xp[O"eL:
xp[cre~:
in Matthew's context the phrase evoxoe;
evoxo~ T?i
't'~ xp[O"eL
xp[cre~ refers to legal proceedings
before the proper authorities; 2 such an interpretation would certainly
have had little meaning for Justin's audience, and for this reason either
Justin or his source altered the text to the often used de;
TO 7tUp.
d~ 't'o
7tUp.33 It is,
therefore, quite probable that either Apol. 16:2a or Justin's source is
here based on Mt. 5: 22 influenced perhaps by the form of Mt. 5: 21.
2r.
Apol. 16:2b has its c10sest
dosest parallel in Mt. 5:41; however, Justin's
phrase 7tOCV'
7t~VTt
t'l. ae &.yyapeuovT[
&.yyocpeoov't'[ O"e
cre apparently follows the form of Mt. 5: 42
('t'<J) ~houv-.[
oct't'ouv't'[ O"e)4
cre)4 rather than the form of Mt. 5:41 (()O"TLe;
(()cr't'~~ O"e
cre &.yy~peuO"eL).
&.yyocpeocre~).
(-.0
Further, the use of the verb &.xoAou6'YJO"ov
()7t~ye
&.xoAoo6'1)crov in Apol. 16: 2b to replace 1J7tocye
~eT' ~u-.ou
fLe't"
ocu't'OU of Mt. 5: 41 mayaIso
may also have influenced the use of the dative
Pseudodementine literature
literat ure
in place of Matthew's construction. 55 In the Pseudoc1ementine
we find aversion of this saying similar to J ustin's text:
Pseudoclementine
Pseudodementine Homilies XV, 5 (Rehm, GCS,
ces, p. 214)
&.yyocpeoov't'~ ae ~[ALOV
fL[AWV O"uva7tEpxe0"6aL
cruvoc7tepxecr6oc~ Mo
&.yy~peuovn
This passage contains two peculiarities of Justin's

J ustin's text. The dative
&.yyocpeoovn is an element found in both Justin and in Pseudoparticiple &.yyapeuovTL
Clement, and both likewise lack Matthew's gv. It is possible that these
agreements point to a written tradition; however, there are also two
11 Blass-Debrunner-Funk, 323.
oj New Testament
3 2 3. C. F. D. Moule, An Idiom Book 0/
Grrek (Cambridge, 1953), p. 7.
2 M'Neile, p. 61; Willoughby C. Allen, A Critical and Exegetical Commentary
the Gospel According to S. Matthew (Edinburgh, 1951), p. 49.
on theGospel
80.
3a See above, p. So.
4 See above, pp. Sof.
80f.
{; Blass-Debrunner-Funk, 193.

YINGS
94
differences between the two texts. Apol. 16:2b has 7tOCVTl.,

7tocv'!l., which does
not occur in Pseudo-Clement or in Mt. 5:41;
5: 41; but, even more significant,
Justin reads &.xoAoo6'flcrov
cruvoc7tepxe:cr6ocL and
&xoAoo6'YJO"ov for Pseudo-Clement's O"uVOC7tPXe:0"6oc~
7tocye: [Le:T'
fLe:'!' OCUTO.
oco'!ou. Nevertheless, it seems probable that the
Matthew's 1)7tocye:
16:zb and Pseudodementine
Pseudoclementine Homilies XV, 5 points
agreement of Apol. 16:2b
to a common tradition that was based on Mt. 5:41 and that Justin
apparently adapted for his own use.
zc finds its dosest
closest parallel in Mt. 5: 16, although there are
Apol. 16: 2C
several significant differences between the two texts, the most significant
of which is Justin's reading AOCfL~&'!<U
!cX XOCAeX
XOCAcX ~pyoc for Matthew's
Aoc[L~(hw ae UfLwV
U[L&V 'TeX
AOCfL~&'!<U
'!O <pwe;
Aoc[L~(hw TO
rp&~ UfLwv,
U[L&v, a variant widely attested among the fathers:
Clem. Alex., Strom. III, 4, 36 (Sthlin, II, GCS, p. 21Z)
212)
"t"cX &yoc6a
&.yoc6cX U[L&V
UfLwV ~pyoc AOCfL~&"t"<U.
TeX
AOC[L~OCTW.
Clem. Alex., Strom. IV, 26, 171 (Sthlin, II, GCS, p. 324)
I\OC[L'."j'O"CTW yocp
AOCfL~&"t"<U
y&p
"
O"OU
crou TOC
"t"cX\ e:pyoc.
~pyoc.
z8 (Migne, PG, XXIII, 253)

Eusebius, Commentary in Psalm 28
AOCfL~&"t"<U TOC
"t"cX ~PYoc
~pyoc u[L&v
ufLwV ~[L7tpo0"6e:v
~fL7tpocr6e:v "t"wv
&.v6pw7t<Uv, ()7tW~,
()7t<ue;, A7tO\l't"e:~
Ae7tov-re:e; "t"cX
AOC[L~,xTW
T&V &v6p6mwv,
TOC
XOCAcX UfLwV
XOCAOC
u[L&v ~pyoc,
~PYoc, aO~&cr<ucrL
ao~,xO"WO"L "t"ov
TOV lloc"t"epoc
IIocTpoc UfLwV
U[L&v "t"ov
TOV ev
,V "t"oLe;
TOr:~ oOpocvoLe;.
oupocvor:~.
Tertullian, De Cultu Feminarum 13 (Migne, PL, I, 1447)

Luceant opera vestra
Tertullian, De Idolatria (Migne, PL, I, 759)
Sed luceant, inquit, opera vestra.
Origen, Exhortatio ad Martyrium 18 (Koetschau, I, GCS, p. 17)
AocfL~&v'!<uV
AOC[L~,xVTWV
oco"t"ou T&V
"t"wv XOCA&V
XOCAWV ~pywv
~py<uv ~[L7tpo0"6e:v
~fL7tpocr6e:v T&V
"t"wv &v6p6mwv.
&.v6p&)7t<Uv.
OCUTO
Origen, In Evangelium Joannis II, 1,

p. 53)
I, 5 (Preuschen, IV, GCS, P.53)
7tOCPcX fLev
ocO"t"ou "t"cX
~fL7tpocr6e:v "t"WV
7tQ(POC
[Lev "t"o
TO AlXfL7te:LV
A,x[L7te:LV OCUTO
TOC ~pyoc ~[L7tpo0"6e:v
T&V &.v6pw7t<Uv
&v6p6mwv <p<u'!6e;.
rpwT6~.
This wide agreement of evidence indicates that this tradition must

have existed in a fixed text known to many of the church fathers, and
the substitution of "t"cX
XOCAcX ~pyoc for Matthew's "t"o
TOC XOCAOC
TO <pwe;
rp&~ points to a postMatthaean period in which the church discipline was concerned with the
M7tov'!e:e; for
good works of its members. 11 Justin's use of the participle A7tO\l't"e:~
'la<uow is supported by Eusebius, Commentary in Psalm 28
Matthew's ~aWO"LV
(see above); however, none of the patristic paralleis
paralleIs supports Justin's
1 Bousset maintains (p. 75) that these paralleIs point to the use of a written
fixed text, which is possibly a pre-canonical source; however, there is no indication
that this source is pre-canonical. On the contrary, the emphasis on good works
probably points to a post-synoptic tradition based on Mt. 5: 16.
95
Justin deliberately
use of the verb eOC\)fLcX~(u,
ecx.UfLcX~c.u, which Massaux maintains ]ustin
substituted in order to avoid the verb ~o~cX~(u,
~o~cX~c.u, which had too Christian
a flavor for a teaching destined for pagans. 1 This analysis indicates
that for the saying in Apol. 16:2C
r6:2c either ]ustin
Justin or his source is based
on Mt. 5:r6.
5:16.
d. A
pology r6:
Apology
16:66
This passage has already been analyzed along with its parallels
paralleis in
Justin (see above, pp. 37-43) where it was concluded that Apol. 16:6
r6:6
]ustin
reflects harmonization of Mt. 22:38,
r2:30,
22: 38, Mt. 4:ro,
4: 10, Mk. 12:
30, and nonsynoptic Didache-like material.
e. Apology
r6:r3
A pology 16:
13
I have already discussed this passage above along with its parallel
Dial. 35: 3a (pp. 44-47) where it was determined that Justin
]ustin used a source
that combined Mt. 24:5 with Mt. 7:r5,
r6, r9.
7:15,16,19.
5. Results
The foregoing analysis of the individual logia found in Apol. 15-17
r5-r7
confirms the conclusions of the previous chapter. It has been demonstrated
in this study of Apol. 15-17
r5-r7 (r)
(I) that Justin
]ustin did not quote the sayings of
J]esus
esus from memory but that he used one or more written sources often
quoted by other fathers in a form almost identical to Justin's
]ustin's version,
and this patristic agreement occurs most often and most strikingly
in Clement of Alexandria, Pseudoclementine Homilies, and Origen;
]ustin's text shows features of harmonization of Matthew and
(2) that Justin's
Luke; (3) that Justin's
]ustin's text occasionally harmonizes elements from Mark
with other synoptic material; (4) that different parts of the same gospel
a single saying of ]Jesus;
esus; (5) that Justin
] ustin occasionwere often combined into asingle
ally quotes from a single gospel (either Matthew or Luke) ; and (6) that many
late manuscripts preserve a textual tradition that reveals the influence
of readings similar to those found in ]Justin.
ustin. Each of these conclusions
confirms the results reached in the last chapter, but it is now possible
to go beyond these results and recognize the pattern that underlies the
grouping of several sayings in Apol. r5-r7.
15-17.
1 p. 44 2 . He feels that the verb 6IXufL&~w
eOl:UfLOC~(') was more suited to a pagan audience,
and this observation is probably correct. Only in the Septuagint and in the New
8o;oc~(,) have a meaning similar to its use in Mt. 5: I6,
16, and
Testament does the verb ao~&~w
]ustin
Justin may have realized that his pagan audience would not have fully comprehended this meaning. See Gerhard Kittel, "ao~&~w,"
"8o;oc~(,)," Theologisches Wrterbuch zum
Neuen Testament, Vol. II,
H, pp. 256 f.; see also Liddell-Scott, p. 444.
96

SAYINGS
a. Apology 15:
I5: 1-4
I-4
In Apol. 15:
I5:I-4
1-4 we find four separate sayings of Jesus connected in
Justin's text by the word xlX,LI
xlXLI This method of joining the four sayings
would seem to indicate that these logia were known by Justin not to be a
literary unit and that they were combined either by Justin or by his
source through the use of the connective XIXL.
XIX,L. Had
Rad the sayings been
regarded as a literary or oral unit, one would not expect such an artificial
method of joining them; however, there is underlying this group of
sayings a definite pattern that is obvious from the following chart:
Apol.
Gospel ParaUels
Parallels
I5: 1I
15:
Mt. 5 :28
I5:2
15:2
Mt. 5:29
Mt. 18:9
I8:9 Mk. 9:47
I5:3
15:3
(Mt.5:32b)
Mt.
I9:9
Mt.19:9
I5:4
Mk. 10:12
IO:I2
Mt. 19:
I9:II,
I2
II, 12
Remarks
Justin used a
source based
on Mt. 5 :28
and known to
other fathers
Either Justin
or his source
harmonized
all three
passages
Lk.
I6:I8b Either Justin
Lk.16:18b
or his source
used Lk. 16:
I6:
18b
I8b (and
perhaps
Mt. 5:32b)
5 :3 2b)
Either Justin
or his source
reworked the
text of these
verses
The above table seems to indicate not that Justin was accidentally
combining in Apol. 15:
I5: 1-4
I-4 four separate logia but rather that he had
before hirn a written source that harmonized material from Matthew,
Mark, and Luke. I have shown that in Apol. 15:
I5:II Justin used a written
source based on Mt. 5: 28 and known to other church fathers. After
1 ]ustin
Justin uses XOtl
XIX( to connect sayings of ]esus
Jesus in two other places, in the group of
sayings in Apol. 15: 10-17 (see below, p. 97) and in Dial. 35:3 (see below p. 100).
YINGS
SAYINGS
97
quoting from Mt. 5:28

5:z8 this source of Justin proceeded to the material
of Mt. 5:
Z9, but this verse suggested the related material of Mt. 18:9
18: 9
5:29,
and its gospel parallel in Mk. 9:47, all of which were harmonized in
Justin's source. Returning to the context of Matthew 5, Justin's source
omitted Mt. 5:30-3Za.1
5:3Zb,
5:30-32a.1 Instead Justin's source resumed with Mt. 5:32b,
not quoting this verse itself but rather the Lukan version of the text
suggested by this verse (Lk. 16: 18b). But J ustin's source then continued
neither with Matthew 5 nor with Luke 16 but rather with Mt. 19: II, 12,
1Z,
the verse immediately following the Matthaean parallel of Lk. 16: 18b
(i.e. Mt. 19:9 22 ).
Our analysis of these four verses in Apology 15 would, therefore, lead
us to the conclusion that Justin seems to have used as his source for Apol.
15: 1-4 a carefully composed gospel harmony of elements from Matthew,
Mark, and Luke.
IO-17
b. Apology 15: 10-17
These eight verses are combined in Apology 15 in such a way that we
might expect that they have been drawn by Justin from a source in
their present form. Instead of being isolated sayings, these several
logia
severallogia
are joined together in a block except for the insertion of xcd
xQ(( after Apol.
15:1Z
15: 12 and again after Apol. 15:16.3
15: 16. 3 And on three occasions either Justin
or his source has added the connective ae
3e to these sayings to make this
following table
group a closer literary unit (15: II; 15: 13; 15: 14). The foUowing
presents in synopsis the conclusions reached about these sayings in
IO -1 7:
Apol.I5: 10-17:
Apol.15:
Apol.
Apol.
Apol.
Lk.
Apol.
Lk.
15:IO
5:4z, Lk. 6:30, Lk. 6:34, and Mt. 5:46
15:10 harmony of Mt. 5:42,
20
15:II based on Mt. 6:19, zo
15:12
15:1z combines Mt. 16:26 and Mt. 6:20 (+ influence from
9:25)
15:13 harmony of Lk. 6:36 and Mt. 5:45 (+ influence from
6:35 and Mt. 5:48)
1 Massaux maintains ("Le Texte du Sermon," p. 417) that this omlSSlOn

omission is
la du scandale; or, Justin, loin de
justifiable. "Mt 5: 30 ferait double emploi; il s'agit 130
multiplier les repMitions,
repetitions, abrege, Mt. 5: 31 renvoie a l' Ancien Testament: cette
reminiscense de 1'A.T.
l'A.T. n'avait aucun interet pour les palens,
paiens, lecteurs de 1'apologie.
Quant aMt. 5: 32 a, il revelait une discipline qui n'aurait pas He
Me comprise des
paiens ou qui etait peut-etre abrogee a 1'epoque de Justin."
palens
2 Mt. 19: 10 was justifiably omitted because it contained not a saying of Jesus
but rather a statement of the apostles upon which Jesus
J esus comments in Mt. 19: 11
II f.
3 Justin uses xod
KOt! to connect sayings in two other places, Apol. 15: 1-4 (see above,
andDial.
pp. 96) and
Dial. 35:3 (see below, p. 100).

Supp!.
98
Apol. 15:14
r5:r4 harmony of Mt. 6:25, 26 and Lk. 12:22-24
r2:22-24
Apol. 15:15
r5:r5 Mt. 6:3r,
6:31, 32 with minor changes and assimilation to
Apol. 15:14
r5:r4
16 related to Mt. 6:33 and Mt. 6:21
(andjor Lk. 12:34)
Apol. 15:
r5:r6
6:2r (and/or
r2:34)
r5:r7 Mt. 6:1
6:r with minor changes and assimilation to the form
Apol. 15:17
ofApol. r5:ro-r6
ofApol.15:
1o-16
ustin or his source seems to have followed the text of the Sermon on
]Justin
the Mount and harmonized this material with related material from the
Lukan parallel and from other parts of Matthew. Indeed it appears that
this entire section was based on a written source that followed the text
of Matthew 5 and 6, harmonizing related elements from Matthew and
Luke with this material from the Sermon on the Mount.
r6: i,
c. Apology 16:1,
That A pol. 16:

and 16:
r6: 1rand
r6: 2 are grouped together is not surpnsmg,
because both verses are based on material either contained in or suggested
by Matthew 5. Although I have argued that Apol. 16:
r6: 1r is based on the
text of Lk. 6: 29, this passage finds its gospel parallel in Mt. 5: 39, 40.
Apol. 16:2
r6: 2 is based on Mt. 5:22,
5: 22, 4r,
r6, material in close
41,16,
elose proximity to the
Matthaean parallel to A pol. 16:
r6: 1. It is, therefore, not surprising to find
these four sayings combined in the text of Apol. 16:1,
r6: r, 2. And as was the
case in Apol. 15:II,
]ustin or his source has in Apol. 16:2
r5:II, 13,
r3, 14, either Justin
r6:2
added the particle ~e
~f to connect more closely the two sayings.
d. Apology 16:6,
r6:6, 7
The two sayings in Apol. 16:6,
r6:6, 7 are derived from two different parts
of the synoptic gospels, and it appears that the only connection between
] ustin has perhaps
the two is their unity of theme, the worship of God. Justin
attempted to bring these two verses into closer relationship by balancing
the phrase xupwv
'rov
r6: 6 with the phrase
XUPW',l 1:0'
.1 {kov
60:0'.1 'rov
1:0'.1 TIO~~(JlX.v'roc
1tO~~(j(X',l1:& Ge:
0'0: of A pol. 16:
1:OC 1tOC'
,l1:1Y. in Apol.
o 1tm~O'IY.<;'
TIO~~(J(x~ 'r,x
TIocV'r1X.
Apo!. 16:7.
r6:7. 11
e. Apology 16:9-13
r6:9-r3
Inasmuch as Apol. 16:9-13
r6:9-r3 also appears in ]ustin's
Justin's text as a single
unit, it seems important, now that I have examined each of these verses
separately, to determine whether any conclusions can be drawn about
this section as a whole. The following table summarizes the results of the
investigation of the individual verses:
1
See above, p. 42 n.
I.

SAYINGS
Apol.
A pol.
Apol.
Apol.
Apol.
16:9
16: 10
16:II
16:12
16:13
99
almost identkal
identical to Mt. 7:21
based on a variant version of Lk. 10: 16
harmony of Mt. 7:22, 23 and Lk. 13:26, 27
based on Mt. 13:42,43
combines Mt. 24:5
This chart does not seem to reveal any significant pattern, but on
closer examination significant results emerge. Apol.
A pol. 16:9
16: 9 reproduces
almost verbatim the text of Mt. 7: 21; however, it is important to remember that the Lukan parallel to this verse is Lk. 6: 46. The following verse
Lk. 6:47
6: 47 has been incorporated into the text of Lk. 10: 16 in Apol. 16: 10.
Thus although Lk. 6:46f.
6: 46f. does not appear in either Apol.
A pol. 16:9
16: 9 or 16:10,
16: IO,
the Lukan context has provided the bridge between the material in
Apol. 16:9 and 16:
10.
16:10.
In Apol. 16: II Justin's source apparently returns to the order of the
text of Matthew, resuming with Mt. 7: 22, 23 and harmonizing this
material with Lk. 13: 26, 27. Then following the Lukan order, we find
in Lk. 13:28
13: 28 Exd
EXZL ~crTa.L
~cr1"CltL (;
/) xAa.u6fLo,;
XACltu6fLOC; X.T.A.,
x.1".A., which is parallel to Mt. 13:42
13: 42
and it is with this material that Justin continues by reworking the text
of Mt. 13:42,43 in Apol. 16:12. In Apol. 16:13 Justin's source again
returns to the order of Matthew 7, harmonizing Mt. 24:5 with Mt. 7:15,
16, 19.
This progression can be diagrammed as follows:
Apol. 16:9
) Lk. 6:46
Mt. 7:21----+)
7:21
Apol. 16:ro
16:10
t
Apol. 16:II Mt. 7:22f. and
Lk. 6:47 - - + )) Lk. 10: 16

Lk. 13:26f.
Lk. 13:28----+Mt. 13:42f.

Apol. 16:12
Apol. 16:
13 Mt. 7:
15, 16, 19, and Mt. 24:5
16:13
7:15,
And to group these sayings into an even more unified section, either
yocp in Apol.
A pol.
Justin or his source has twice added connective particles: yrip
16: 10 and ae in Apol. 16:II.
16: II.
16:10
Therefore, we can conclude with certainty that these five verses are
based on a source that was a carefully composed harmony of material
from Matthew and Luke and that was based on the order of Matthew 7. 11
It has already been argued above that the entire sectionApol.
seetion Apol. 15-17 may
1 The same conc1usion
conclusion has been reached by Kster (Synoptische berlieferung,
Uberliejerung,
pp. 86 ff.), who analyzes this material in detail.
100
have been based on a single source different from the source underlying
the rest of Justin's sayings of Jesus,l and I have tried to indicate that
this section has many features in common with primitive Christian
catechisms. 2 It is, therefore, quite probable from the foregoing discussion
that there is underlying Apol. 15-17
an catechism in
15-17 a primitive Christi
Christian
use in Justin's school in Rome, a catechism that was known in similar
form to Clement of Alexandria, Origen, and the author of the Pseudoclementine Homilies, a catechism based primarily on the text of the
Sermon on the Mount but that harmonized related material from Mark,
Luke, and from other parts of Matthew, and a catechism whose tradition
was of great influence in later manuscript witnesses of the synoptic
gospels.
B.
DIALOGUE
35:
35:33
...
I
)
n OI\I\OL\ el\eucrovTIXL
I
,\
-, I
"t: Cl
I
dm:
EAEuO'OV'roc~ e7tL
hd
1'c))
V6{lOC1'LI [J.ou,
(lOU, e",wvev
~~<ueEV evoeou[J.evOL
EVaEaU{leVO~
e~7te yap.
YlXp. II) IIoMot
Tcp OVO[J.IXTL
~I
IXTWV,
I
"C
~I eLcrL
,
~
'
"
'
"E crOVTIXL
">0'
' "ecrwvev
">0'
,,
,
')
)
oep[J.IXTIX
oe
I\UXOL
IXp7tlXyec;.
2
OEP{lOC1'
OC 7tpO
7tpO
OC1'
<uV,
EO'
<U l EV oE
E~O'L
I\UXO~
OCp7tOCYEC;. XIXL'
Xoc~
O'OV1'OC~
I
\,
I
' )
n
I
,\
.1. ~
O'
X
LO'
{
lOC1'
O
C
xoct
oc~peO'E~C;.
XOCL,
3)
IIpoO'eXE1'E
&7tO
1'WV
~E:Ua07tpo<p~1'<Uv,
crXLcr[J.IXTIX XIXL IXLpecreLC;. XIXL. 3
pocrexeTe 1X7t0 TWV 't'euOO7tpOCfi'ljTWV,
ohLvec;
ap[J.IXTIX 7tpochwv,
o~nvEC; eAeucrovTIXL
EAEUO'OV1'OC~ 7tpOC;
7tP0C; u[J.OCc;,
u{liX.C;, ~~weev
~~<ueEV evaeaU[J.VOL
EVaEaU{leVO~ aep{loc1'oc
7tpoa1'<Uv,
~crweev
~O'<ueEV a dcrL
dO'~ AUXOL
Mxo~ &p7tlXyec;.
&p7tOCYEC;. XIXL'
XOCL' 4) 'AvlXcrT~crovTIXL
'AvocO'1'~O'OV1'OC~ 7tOAAOt
7tOAAot ~eua6xpLcrToL
~EUa6XP~O'1'O~
XlXt ~euaolX7t6crToAoL,
XlXt 7tOAAOUC;
-rwv mcr-rwv
xoct
~Euaooc7t60'1'OAO~, xoct
7tOAAOUC; 1'WV
mO'1'WV 7tAIXV~crOUcrLV.
7tAOCV~O'OUO'Lv.
~ ~
,~
,~~
ae
Dial. 35:3 contains four anti-heretical sayings of Jesus here appearing

together for the first time in extant patristic literature and joined in
Justin's text by the connective xIXL3
XOCL,3 Parallels to three of the four sayings
appear in the synoptic gospels, and paralleis
parallels to each of the four sayings
appear in the patristic literature. I shall, therefore, proceed to aseparate
study of each of the four sayings with its gospel and patristic parallels
paralleis
and then try to assess the reason for the appearance of the four sayings
together in Dial. 35: 3.
The First Logion
1.
This saying has already been discussed in detail with its parallel text
16: 13 (see above, pp. 44-47, 95) where it was demonstrated that
Apol. 16:13
as his source for this logion Justin used a text that harmonized Mt. 24:5
with Mt. 7: 15,
15, (16,
(r6, 19),
r9), a source known in similar form to the authors of
the Apostolic Constitutions (6, 13) and the Pseudoclementine Homilies
(XI, 35).
See above, p. 47 n. 2.
See above, pp. 54-57.
3 Justin connects sayings of Jesus
J esus with the particle
partic1e xod
x(Xl in two other places,
Apol. 15: 1-4 (see above, p. 96) andApol. 15: 10-17 (see above, p. 97).
11
2.
101
The Second Logion

"E(jOV't'IXL
XlXl. IXLpE(je:L~.
"E(jOVTCXL OXL(j[LIX't'1X
C1)(L(jfLCX"t'CX xcxt
CXLpE(jS:LC;.
Dial. 35: 3b presents two major difficulties: (I) there are no gospel
paralleis to this saying and only a single instance in the entire New
paralIeIs
Testament where the terms OXL(j[LIX't'1X
IXLPE(je:L~ occur in the same
C1)(L(jfLcx"t'CX and CXLPE(jS:LC;
context, I Cor. II:
I8f;1 and (2) although this saying has no gospel
II:I8f;1
parallels,
paralIeIs, it has three dose paralieis
paralIeIs in the early patristic literature :
Syriac Didascalia VI, 5 (quoted from Resch, Agrapha, p. 100) 2
w~
XUPLO~ xcxt
XlXl. (jwTIjp ~[L(;}v
IXLPE(je:L~ XlXl.
WC; XlXl.
xcxt 0 XUPLOC;
~fLW\l ~<P'Y)
~rp1) ()'t'L
IhL ~(jOV't'IXL
~(jO\l"t'CXL CXLPE(jS:LC;
xcxt OXL(j[LIX't'IX.
C1)(L(jfLCX"t'CX.
Didymus, De Trinitate III, 22 (Migne, PG, XXXIX, 920)
&.1t'oaS:X6dc;
o &1t"Oae:Xee:l.~
~XS:L\I (1)(jcxupouc;
YV~(jS:wc;, XlXl.
xcxl 1t'POfL1)\lU(jCXC;'
~Xe:LV
e'Y)(jlXupou~ (jOrpLCXC;
(jO<pLIX~ xcxt
XlXl. yvc1(je:w~,
1t"PO[L'Y)VU(jIX~'
"E(jOV't'IXL ev
IXLPE(je:L~ XlXl.
"E(jO\l"t'CXL
e\l u[L'i:v
UfLL\I CXLPE(jS:LC;
xcxl (jXL(j[LIX't'IX.
(jXL(jfLcx"t'CX.
Lactantius, Div. Instit. IV, 30 (Migne, PL, VI, 540)

ante omnia scire nos convenit, et ipsum et legatos eius praedixisse,
quod plurimae sectae et haereses haberent existere.
All three of these passages are very dose to Dial. 35: 3b; however,
two of them have
havc the word order IXLPE(je:L~
CXLPE(jS:LC; XlXl.
xcxl (jXL(j[LIX't'1X
C1)(L(jfLCX"t'cx whereas Dial.
35: 3b reads (jXL(j[LIX't'1X
XlXl. CXLpE(jS:LC;.
IXLpE(je:L~. The appearance of this saying in
(jXL(jfLCX"t'CX xcxl
Justin, Didymus, Lactantius, and the Didascalia leaves little doubt that
this logion, whether an authentie saying of Jesus or not, circulated as
such in the early church. 33 It appears, therefore, that we are dealing
with a logion attributed to J esus at an early date; and although it was
not preserved in the gospel material, the saying has been preserved
independently by Justin, Didymus Lactantius, and the SyriacDidascalia.
SyriacDidascalia.'4
II: I8f.
But whether this patristic saying was actually based on I Cor. II:
or whether Paul actually knew such a saying of Jesus is uncertain;
1 7rPWTOV
aUVE:PXOfLVWV UfLWV
&xouw aXlafLlXTIX
1tp&'t'OV fLEV yap
yocp auVepXOfLvrov
UfL&v EV Exx):llalq:
EXXA'l)crEqt &.xouro
axlafLlX't'lX EV ufLrV
UfL!V U1t(XPXE:~V,
u1t&.pxe~v,
xlXl
maTE:Uw. 8e:r
XIXL ot 86x~fLO~
XlXl fLPOt;
fLPO~ T~
't'~ manuro.
3d yap
yocp xIXLlXtpeaE:~t;
xlXllXtpae~~ EV UfLrV
ufL!V dVIX~, rvlX
tVIX xlXl
86x~fLm <pIXVE:p01.
tplXvepol yevwvTIX~
yvrov't'lX~
EV UfLrV.
UfL!V.
2 See also Bousset, p. 96. There is a German translation of the Syriac Didascalia
Ache1is and ]ohannes
Johannes Flemming, Die ;iltesten
by Hans Achelis
jiZtesten Quellen des Orientalischen
u8; this
Kirchenrechts, Zweites Buch: Die Syrische Didaskalia (Leipzig, 1904), p. II8;
text reads in translation: "Es werden Hresien und Spaltungen entstehen."
3 Lactantius does not attribute these words to ]esus;
Jesus; however, the phrase does
occur in a didactic section, and it is possible that Lactantius is here making an
indirect reference to this saying of ]esus,
Jesus, although not referring to it as such.
4 Wright does not take these patristic paralleis into account when he maintains
Justin." H, as
(p. 84) that this text is probably an "allusive quotation on the part of ]ustin."
Wright maintains, ]ustin's
Justin's passage is a mere allusion to 1 Cor. II: 18 f., then it is
difficult to account for the appearance of the saying in these three patristic writings
in forms very elose to the text of Dial. 35: 3b. Furthermore, the use of Paul's
J u3tin is another uncertain factor.
epistles by ]u3tin
102
SAYINGS
indeed, it is quite probable that Paul's text is completely unrelated to

this logion, because the text of I Cor. II:
II: I8f.
ISf. makes no reference to a
saying of Jesus. It appears more likely that this saying had its origin
in the early church at a time, when the problem of heresy was becoming
serious; perhaps this saying had its origin in the vocabulary of antiheretical literature.
3. The Third Logion

Dial. 35:3c
Mt. 7:
15
7:15
TI
pO creXS:1"S:
TIpoerexe:"t"e:
cX.7tO
"t"WV ljie:ua07tpoq>"lj"t"wv,
&7tO 1"WV
t.jJs:u~07tpoCP'Yl1"WV,
OhLVS:C'
7tpOc;;
Ot"t"LVe:.;; EAS:UcrOV1"IXL
eAe:oerov"t"lX~ 7tpo.;
u/Liic;;, ~~wes:v
u[J.oc,;,
~~wee:v EV~S:~U/LevOL
evae:au[J.evo~
~ep/LIX1"1X 7tpochwv,
aep[J.IX"t"1X
g:erwee:v
~crwes:v ae
~e
s:~crL
AUXOL &P7tlXye:.;.
&P7tIXYS:C;;.
e:Ler~ Mxo~
TIpocreXS:1"S:
TIpoerexe:"t"e:
cX.7tO 1"WV
"t"wv t.jJs:u~07tpoCP'Yl1"WV,
ljie:ua07tpoq>"lj"t"wv,
&7tO
ot"t"~ve:c; ~PXOV1"IXL
~PXOV"t"IX~ 7tpOc;;
7tp0';
OhLVS:c;;
u[J.occ;
ev EvM/LlXcrL
evM[J.lXer~
u/Liic;;
EV
7tpoOC1"WV,
7tpochwv,
~crwes:v ae
~e
~erwee:v
e:~erLV
&p7tlXye:c;.
eLcrLV Mxo~
AUXOL &p7tIXYS:C;;.
This third saying is very similar to the saying in Dial. 35: 3a, and the
two have perhaps been brought into harmony by either Justin or by his
:3C (7tpoerexe:"t"e:
(7tpocreXS:1"S:
source in two instances. (I) The opening words of Dial. 35
35:3c
&7tO 1"WV
t.jJs:u~07tpoCP'Yl1"WV, ot1"ws:c;;
cX.7tO
"t"wv ljie:ua07tpoq>"lj"t"Wv,
ot"t"~ve:c; EAS:UcrOV1"IXL
eAe:oeroV"t"lX~ 7tpOc;;
7tpOc; U/Liic;;)
U[J.occ;) are almost identical
to the text of Mt. 7:15,
7: 15, the only difference being in the use of EAS:UcrOV1"IXL
eAe:oerov"t"lX~
3c, where Mt. 7: 15 reads ~PXOV"t"IX~;
~PXOV1"IXL; but this variation in the
in Dial. 35: 3C,
(7toAAol eAe:oerov"t"lXt
EAS:UcrOV1"IXL
verb is probably the result of assimilation to Dial. 35: 3a (7tOMol.
E7tl1"ii'>
OV6/LIX1"L [J.ou),
/Lou), where EAS:UGOV1"IXL
e7tl.
"t"<J) OVO[J.IX"t"L
eAe:oeroV"t"lX~ occurs in a similar context. (2) The
(~~wes:v ... &p7tlXye:c;)
&P7tIXYS:c;;) is identical to Dial. 35: 3a,
second half of Dial. 35: 3C (~~wee:v
and it has already been argued in the section that analyzes Dial. 35: 3a
withitsparallelApol.
7:15
with
its parallel Apol. 16:13 that this reading is based on Mt. 7:
15 and
is actually an improvement of the style of Matthew's text (see above,
pp. 45 f ).
4. The Fourth Logion

Dial.35:3d
Mt. 24:
24:II
Dial.
35 :3d
II
,AVlXir1"~GOV1"IXL
A vlXo-TI)erov"t"lXt
7toAAol
7tOAAOl.
t.jJS:U~6XpLG1"OL
ljie:uMxpter"t"ot
xlXl
XlXl.
t.jJs:u~olX7t6G1"OAOL,
Ijie:UaOIX7tOer"t"oAOt,
XlXl
XlXl.
7toAAol
7tOMol.
t.jJS:UG07tPOcp1j1"IXL
ljie:uero7tpoq>-ii"t"IX~
Mt. 24:24
24:24
Mk. 13:22
Eys:pe~GOV1"IXL
eye:pe~erov"t"lX~
Eys:pe~GOV1"IXL
eye:pe~erov"t"cxt
yocp
yap
t.jJS:Ua6XpLG1"OL
ljie:uMxp~er"t"ot
XIXL
xcx~
~e
ae
eye:pe~erov"t"cxt
t.jJs:u~6Xp LG1"OL
ljie:uMxp~er"t"ot
XIXL
XIX~
\
t.jJs:u~07tPOcp1j1"IXL,
ljie:ua07tpOq>-ii"t"IX~,
t.jJs:u~07tPOcp1j1"IXL
ljie:ua07tpoq>-ii"t"IX~
xlXl
~ciJGOUcrLV
XlXl. aweroucrLv
(j"lj[J.e:LIX
G'YJ /LdlX [J.e:yOCAIX
/LS:YOCAIX
xlXl
XlXl. 1"eplX1"lX,
"t"eplX"t"lX,
XIXL
XlXl. 7tOL~GOUGLV
7to~~erouer~v
(j"lj[J.e:LIX
G'YJ /LS:LIX
xlXl
1"eplX1"1X
xlXl. "t"epcx"t"lX
I033
10
xocl.
1tOAAOU<;
XOI.1 1tOAAOUe;
xocl.
'11
xrxl. 1tAOC'll~O"OUcn
1tArxV~O'OUOW
CJ>O"TE 1tAOC'll1jO"OCL,
&O'Te:
1tArxV1iO'rx~,
1tpO<; TO cX1to1tAoc'llii'll
IX1to1tArxviiv
1tpOe;
Et
e:t ~U'IIOCT6'11,
8UVrxT6v,
Et
e:t ~u'IIOCT6'11,
8UVrxT6v,
xocl.
xrx~ TOU<;
TOUe;
\
TOU<;
TOUe;
EXAEXTOO<;.
ExAe:XTOUe;.
TW'II
1tLO"TW'II
TWV 1tLO'TWV
1tAOC'll~O"OUO"L'II.
1tArxV~O'OUO'~V.
1tOAAOO<;.
7tOAAOUe;.
EXAEXTOO<;.
eXAe:XTOUe;.
The Gospel of Matthew apparently eontains two versions of this

I3:22, and (2) Mt. 24:II,
saying: (I) Mt. 24:24, whieh was based on Mk. 13:22,
which was probably derived from Matthew's peeuliar souree M. The
verb cX'IIOCO"TIJO"OVTOCL
IXVrxO'~O'OVTrx~ of Dial. 35: 3d oeeurs in none of the gospel parallels,
paralieis,
all of which have EYEP6~0"0'llTOCL;
eye:pe~O'OVTrx~; but either Justin or his souree apparently
IXVLO'TIl[L~ to its near-synonym Eydp<u.
eydpc.u. 11 Justin's 1tOAAOl.
1tOAAol.
preferred the verb cXVLO"TYJILL
has its only parallel in Mt. 24: II, and IjiEuMXPLO"TOL
~e:UMX.P~O'TO~ has parallels
paralleis in Mt.
I3: 22. The phrase xrxl.
xocl. IjiEu~ooc1t60"TOAOL
24: 24 and Mk. 13:
~e:u8orx1t60'TOAOL in Dial. 35: 3d has
no gospel parallel; however, IjiEU~01tPOrp1jTOCL
~e:u801tPOcp1iTrx~ does appear in this instanee
in Mt. 24:24
I3:22.
24: 24 and Mk. 13:
22. It is quite probable that either Justin or his
souree ehanged this reading IjiEU~01tPOrp1jTOCL
~e:u801tPOcp1iTrx~ to IjiEu~ooc1t60"TOAOL,
~e:u8orx1t60'TOAO~; beeause
Justin's Gentile audienee would more likely eonfront people who claimed
to be apostles of J esus rather than people who would claim to be Christian
~e:u8rx1t60'TOAOL oeeurs only onee in the New Testament
prophets. 2 The word IjiEu~oc1t60"TOAOL
(2 Cor. II: 13)
I3) in the eontext of Paul's diseussion about riYal apostles, and
here it probably refers to those who represent themselves as apostles
of Christ without having divine authorization. In the subapostolie age
II :4,
aetually itinerant ministers ealled apostles (Did. II:
there were actually
4, 6),
and it is probably this order to which Justin is referring when he issues his
warning against "false prophets."
xrxl. 1tOAAOUe;
TWV 1tLO'TWV
7tArxv~O'OUO'LV finds its closest
J ustin's final phrase xocl.
Justin's
1tOAAOU<; TWV
1tLO"TW'II1tAOCV~O"OUO"L'II
II (XOCl.1tAOC'll~O"OUO"L'II1tOAAOO<;),
(xrxl. 1tArxv~O'OUO'~v 1tOAAOUe;), but it is perhaps significant
signifieant
parallel in Mt. 24: II
that Mt. 24:5 and Mk. 13:6
I3:6 have the order xocl.
1tOAAOU<; 1tAOCV~0"0UO"L'II.3
xrxl. 1tOAAOUe;
7tArxv~O'OUO'LV.3
TWV 1tLO'TWV
Either Justin or his souree has apparently added TWV
1tLO"TW'II to the
gospel material here, perhaps to define more precisely the indefinite
11 The appearance of &v<xcrTIjcroV,<XL
&.VOI:O'TI)O'OV't'OI:L in several later manuscripts of Mt. 24: II
11
4. 262. 273) is probably the result of influence from the same tradition
underlying its use in Dial. 35: 3d, although it should be noted that the word order
11.
of Dial. 35: 3d is different from that of Mt. 24: 1
I.
2 See Bauer, pp. 197 f., 143 ff.; James Hastings, Dictionary 01
of the Apostolic
Church, Vol. I (New York, 1916), pp. 82-84; Karl Rengstorf, "&7t6cr,OAO';,"
"&.7t60''t'OAOt;,'' Theologisches Wrterbuch zum Neuen Testament, Vol. I, pp. 421-448.
24:11
3 Several manuscripts of Mt. 24:
11 (Sinaiticus L 33 157.348.477.
157 348 . 477 713. 892.
hr 1.2. Syr. hier.
1093. 1279. 1473. 1579 hr
hier. Aeth. Arm.) also have the order 7tOAAOU';
7tOAAOUt;
7tA<Xv1jcroucrLV,
7tAOI:V~O'OUO'LV, but this reading is, like Dial. 35: 3d, probably the result of influence
from Mt. 24:5 (and/or Mk. 13:6).
(OW~
104

SAYINGS
of the gospel parallel, because the specific problem in Justin's

time was the misdirection of Christians. 11
Although not identical to the text of Dial. 35: 3d, there is evidence
from the patristic literature to support the kind of reading found in
m
Dial. 35
35::3d
3d :
7tOAAOUC;
Tt'OMOU~
Apostolic Constitutions 6, 13 (Migne, PG, I, 945)

'
'
' . 1ljieua6xpLcr'tOL
. ~,
~
,'
, AA
voccr't~crOV'tOCL
yap
xoct, .1.
ljieu~oTt'pO(iij'tOCL,
xoct' .
Tt'AOCV~crOUcrL
VlXcr't''1)crOV't'IXL
YIXP
'j'e:UOOXpLcr't'OL
XIXL
'j'e:UOO7tpOql'1)'t'IXL,
XIXL
7tJ\IXV'1)crOUcrL
7tOMOUC;.
Tt'OAAOU~.
Both Dial. 35: 3d and A post. Const. 6, 13 read &.VMTI)crOV't'IXL;

&voccr~crOV'tOCL; and A post.
Const. has XIX),
xoct y;e:u~07tPOql'1j't'IXL,
ljieu~OTt'POql'ij'tOCL, which, I have argued, was probably changed
by Justin or his source to Y;e:u~01X7t6cr't'OAOL.
ljieu~oOCTt'6cr'tOAOL. Indeed, both Dial. 35
35::3d
3d and
Apost. Const. 6, 13 are probably based on a tradition that was based on
Mt. 24: I I and Mt. 24:
24 with the influence of the word order of Mt. 24:
24:24
24:55
(andjor
(andJor Mk. 13:6).
5. Results
That Justin used as his source for Dial. 35: 3 a written text that had
already combined these four logia is substantiated if the text of Dial.
35:3
35: 3 is compared with Apost. Const. 6, 13:
Dial. 35:3
a) IIoAAot
Aeucrov'tocL
a)
TIoAAO), eAe:ucrov't'IXL
e7t),
Tt't 't'cJ>
't<7> ov6fLlX't'L
0'.16 fLOC'tL fLOU,
g~<.o(:)e:v
~~cu6ev ev~e:~ufLevOL
v~e~UfLevoL
~epfLoc'toc 7tpo&.'t'<.ov,
Tt'pochcuv,
~epfLlX't'lX
gcr<.o(:)e:v
~crcu6ev ~e dm
dcrL
AUXOL
MXOL &p7tlXye:c;.
&pTt'ocye~.
Apost. Const. 6, 13
'EAe:UcrOV't'IXL, AEYCUV,
Aey<.ov,
'EAeucrov'tocL,
7tpC;
Tt'pO~ ufLiic;
UfLa~ &V(:)p<.o7tOL
&V6pCUTt'OL
V evMfLML
vMfLoccrL
ev
Tt'po!X'tcuv
7tpo&.'t'<.ov
gcr<.o(:)e:v
~crcu6ev ~e
~E dcrL
AUXOL
MXOL &p7tlXye:c;'
&pTt'ocye~
&'7t 't'wv XlXp7tWV IXU't'<.oV
emyvwcre:cr(:)e: IXU't'OUC;.
XIX),
LcrfLOC'tOC
b) "EcrOV'tOCL
"EcrOV't'IXL crx LcrfLlX't'lX
See Syriac Didascalia
XIX),
xoct IXLpecre:LC;.
octpecreL~.
xocL
XIXL'
11 Wright, on the other hand, maintains (p. 56) that 'rWV
TWV mcr'rwv
mcrTwv is "an interpolation of high apologetic importance in the scheme of ]ustin's defense."
2 There is in the Apostolic Constitutions no parallel to this saying, but it should
be remembered that the Didascalia (VI, 5), which served as the main source for
the first six books of the Apostolic Constitutions, has a parallel to this saying (see
above, p. 101).
101).
)n
'
,\
c)
C Ilpocrexe't"e:
poerexe"t"e IX7tO
"t"WV ~eU~07tpoq:r1)"t"wv,
't"WV
~e:Ua07tp0'P'YJ't"WV,
oh~ve:c;;
EAe:UcrOV't"IX~
ohLVe<; eAeUerOV"t"IX~
lO5
15
npoerxe"t"e &7t'
,
IXU't"WV.
IXU"t"WV.
7tpOC;; UfL,xC;;,
7tpO<;
U[.L~<;,
~~wee:v EVae:aUfLeVOL
~~w6ev
eV~e~U[.LevoL
aepfLlX't"lX 7tPOa."t"WV,
7tpo&:t"wv,
~P[.LIX"t"1X
ae
~crwee:v ~ derL
e:Lcr~
~erw6ev
AUXOL
&p7tlXye:C;;.
Mxo~ &p7tlXyec;.
XlXt
xIXL'
d) 'A
,A VlXcr't"~crOV't"IX~
vlXerTI)erov"t"lX~
7tOAAO/.
7tOAAOL ~e:ua6XP~cr't"O~
~eU~6xpLer"t"OL
,A VlXcr't"~crOV't"IX~
yap
VlXerTI)erOV"t"IXL ylip
~e:ua6xp~cr't"O~
~eU06xpLer"t"OL
XIX/. ~eu~olX7t6er"t"OAOL,
~e:uaOIX7t6cr't"OAO~,
XIXL
XIX/. ~e:ua07tpO'P-Yj't"IX~,
XIXL
~eU~07tpOcprj"t"IXL,
XIX/.
XIXL 7tOAAOUC;;
7tOAAOU<;
XIXL 7tAIXV~erOU()L
't"WV 7tLer"t"wv
mcr't"wv
"t"WV
7tAIXV~erOU()Lv.
7tAIXV~crOUcrLV.
7tOAAOU<;.
Dial. 35:3a,
35 :3a, which is based on a harmony of Mt. 24:5 and Mt. 7:15,
7: 15,
(16, 19), is paralleled in Apost. Const. 6, 13 in a form dose
elose to that which,
I have
ha ve argued, underlies Dial. 35: 3a and its parallel Apol.
A pol. 16: 13. 11 A
post.
Apost.
Const. 6,13
6, 13 has, however, no parallel to the logion in Dial. 35
35::3b,
3b, although
it is interesting that the Didascalia (VI, 5), the source for the Apostolic
Constitutions, does have a parallel to this saying of Dial. 35:3b. The
3C is certainly reflected in Apost. Const. 6,
13 in the
logion in Dial. 35:
35:3c
6,13
7tpocreXe:'t"e: &7t'
IX7t' IXU"t";;)').
IXU't"WV. Quite probably the author of the Apostolic
words 7tpoerxe"t"e
Constitutions (or the author of the Didascalia) here used as his source a
dose to the one used by Justin and deliberately neglected to produce
text elose
doseness to the first logion. Instead he
in full the saying because of its eloseness
7tpocreXe:'t"e: &7t'
IX7t' IXU"t"WV,
IXU't"WV, still
chose to paraphrase the source with the words 7tpoerxe-re
retaining the essential meaning of the text.
3d, Apost. Const. 6, 13
Most striking of all is the fact, like Dial. 35:
35:3d,
resumes with material based on Mt. 24: II
(XIX/. 7tAlXv~crOUcr~
I I (XIXL
7tAIXV~erOuer~ 7tOAAOUC;;)
7tOMOU<;) and
Mt. 24: 24 (~e:ua6XPW't"OL
XIX/. ~eu~o7tpocprj"t"IX~).
~e:ua07tpo'P-Yj't"IX~). The striking concurrence of
(~eu06xpLer"t"oL XIXL
these two patristic writings can hardly be accidental; yet it is certain
that there is no literary dependence between Justin and the author of
1 Although Dial. 35: 3 areproduces only that material com bining Mt. 24: 5 and
Mt. 7: 15, I have argued that Apol. 16: 13 demonstrates that ]ustin's source probablycontinued with Mt. 7: 16,19 in this section (see above, pp. 44-47). This view is
supported, at least in part, by Apost. Const. 6, 13, which paralleIs
paralleis material of Mt.
24: 5 (eAeucrO\l'"rOtL)
(E)..e:UcrO\l't"OCL) and Mt. 7: 15 (7rPO~
(repo~ fJ.&~
tJ.iX~ ... ev
E\I eVMfJ.OtC1L
E\lMtJ.occrL 7rpooc't"rov
repo&'t"oo\l ~crro6ev
~aooOe:\I 8,f;
8e dcr
da LL
AUXOL
&p7rOtye~), Mt. 7:16
7: 16 (&reo
(tX7rO 't"W\I
't"wv XOtp7rWV
Otu't"wv emyvwcrecr6e
Ot\hou~), but not Mt.
)..UXOL &preocye:~),
xocprew\I ocu't"W\I
EmY\l6>cre:aOe: ocu't"ou~),
7: 1 9.
106
the Apostolic Constitutions. It seems rather that both authors used a

single source or tradition that had already combined these features.
The argument would be even more convincing if the Didascalia already
contained the same collection of sayings.
Although Dial. 35:
35:33 contains several sayings based on the text of our
canonical gospels, this collection of sayings is different in character
from the collection in Apol. 15-17. It has already been shown that Apol.
15-17 is a post-synoptic harmony of Matthew, Mark, and Luke based
on the Sermon on the Mount with related material from the synoptic
paralieis and from other parts of Matthew. Dial. 35: 3, on the other hand,
shows no harmonistic tendencies, although it does combine elements
from different parts of Matthew; and one of the four sayings in Dial.
35:3 has no gospel parallel, a feature never observed in Apol. 15-17.
What we have in Dial. 35: 3 is perhaps not a harmony such as that
early
underlying Apol. 15-17, but part of a sayings collection used by eady
Christians as a vade mecum against heresies, and it appears that this
manual of Justin's school or a manual related to it was known to the
author of the Apostolic Constitutions and perhaps also to Didymus,
Lactantius, and the author of the Didascalia.
CHAPTER FOUR
THE MISCELLANEOUS SYNOPTIC SAYINGS

In addition to those sayings that occur
oeeur in sources that have with
some degree of probability
prob ability already been defined and described
deseribed (the
sources underlying Apol. 15-17 and Dial. 35
:3), there are severallogia
35:3),
that ean
can less definitely be assigned to written sources
soure es and some logia
that appear in Justin's text as single sayings without any hint of the
context from which they might have been extracted.
eontext
extraeted.
A. ApOLOGY
ApOLOGY 19
There are in Apol. 19 two sayings that are joined by the eonjunetion
conjunction
XIXL, a feature already observed several times in passages in wruch
XCXL,
whieh Justin
was quoting from written sources.
sourees. 11 These two logia are introduced
introdueed by the
quotation formula in Apol. 19:6:
xpet:nov ae mo"reue~v
'"t'IX Tii IXU'"t'wV
q:>uere~ XlXt
xpe:Lnov
1tLG"t"e:Ue:LV XlXt
XCXL "t"eX
cxu"t"wv qJUGe:L
XCXL &vSPW7tO~<;
&VSP6)7tOL~ &aUVIX'"t'IX,
&Mvcx"t"cx,
~ 0fLOLW<;
'"t'ov ~fLhepov
0fLOLc.u~ '"t'ot:<;
"t"OL~ OCAAO~<;
OCAAOL~ &mer'"t'et:v
&1tLG"t"ELV 7tlXpe~A~q:>lXfLev,
7tCXpe:LA~qJCXfLe:V, e7te~a~
E7te:La~ XlXt
XCXL "t"ov
~fLhe:pov
a~MerxlXAov
Xp~er'"t'ov ~yvwfLev
aLMGxCXAOV 'I1jero1)v
'I"YJGOV XpLG"t"OV
~YVc.ufLe:v eL7tOV1"IX'
e:L7t6V"t"cx
Apology 19:6
Mt. 19:26
Apol. 19:6
TeX
TIX
7tIXPIX
7tCXPeX
&MvlX'"t'lX
&auvcx"t"cx
&VSP6)7tOL~
&vSPW7tO~<;
'"t'01)1"0
"t"O"t"o
7tCXPeX
7tIXPIX
&Mvcx"t"6v
&auvlX'"t'ov
&VSP6)7tOL~
&vSPW7tO~<;
EG"t"LV,
eer'"t'~v,
1.
aUVCX"t"eX
auvlX'"t'IX
7tCXPeX
Se:cj).
7tIXPIX
Se<.
7tCXPeX ae Se:cj)
7tIXPIX
Se<
7tcXV'
"t'1X auvlX'"t'cX.
7tCxv"t"cx
auvcx"t"oc.
Mk. 10:27
7tCXPeX
7tIXPIX
&VSP6)7tOL~
&vSPW7tO~<;
Lk. 18:27
,
"t'"t'"CX
1X
&MvlX'"t'lX
&Mvcx"t"cx
7tIXPIX
7tCXPeX
&Mvcx"t"ov,
&MvlX't"ov,
&VSP6)7tOL~
&vSPW7tO~<;
&AA' ou
7tCXPeX Se<'
Se:cj)
7tIXPIX
7tocv"t"cx
YeXp
7tcXV'
"t'1X YIXP
auvcx"t"eX
auvlX'"t'IX
7tCXPeX 1"<
"t"cj) Se:cj).
7tIXPIX
Se<.
auvlX'"t'IX
aUVCX"t"eX
7tCXPeX "t"cj)
EG"t"LV.
7tIXPIX
'"t'< Se:cj)
Se< eer'"t'~v.
eomparison of Apol. 19:6 with its gospel paralleis

parallels reveals that this
A comparison
passage is based either on Lk. 18:27,
18: 27, which
whieh is in turn derived from Mk.
10:27, or on a source
souree that is later than Luke and based on Lk. 18:27
differenees between Apol. 19:6 and Lk. 18:27, and
There are only two differences
1
See above, pp. 96, 97, 100.

100.
lO8
108
THE MISCELLANEOUS SYNOPTIC SA YINGS
(I) Apol. 19:6 does not have Ti

1'<j>
both of these differences are minor: (1)
8e<j>, and (2) Apol.
A pol. 19:6
19: 6 does not contain the finalE<mv
final E(J1'LV of Lk. 18
18::27.
27.
before 6Ei,
1'<j> by either Justin or his source is apparently a minor
The omission of Ti
improvement upon the Greek of Lk. 18: 27, because the article is generally
8e6<; after apreposition;1
a preposition;l and the omission of the verb
omitted before 6E6<;
EO''t'LV is perhaps for the purpose of bringing the two parts of the saying
cr"t"LV
into stylistic balance and thereby creating a gnomic expression:
Apol.
19:6a
Ta &.MVIXTIX
&.Mv<x1'<X 7tlXpa:
1t<xpa &.v6p6moL<;
&.V8p6l1tOL<;
A
pol. 19:
6a Ta:
6b
Mv<x1'<X 1t<xpa
8e<j>.
A pol. 19: 6b
MVIXTIX
7tlXpa: 6Ei.
Apology 19:7
Apol. 19:7
Mt. 10:28
2.
Lk. 12: 4, 5
2 Clem. 5 :4 2 Ps. Clem.
Hom. XVII
5,23
5,2 3
M~
<pod0'8w(JO(v
<podcr6wcrlXV
1'a
&.pvto(
Ta: &.PVLIX
1'TOU<;
OU<; AUXOU<;
[LETa:
TO
fLe1'a 1'0
M~
q;)Qdcr6E
<poeL0'8e
1'ou<;
TOU<;
&.V<XLPOUV1'
<X<;
&.VIXLPOUV"t"IX<;
X<Xl.
fL~
<pe~0'8e
,
"\ -
<X1t0
IX7tO 1'wv
TWV
,
O(1tox1'evIX7tOXTEV,
vOV1'wv
VOVTWV
1'0
wfLO(,
TO O'
crw
[LIX ,
I
UfL~<;
x<Xl.
fLe1'a 1'<xu1'<X
&.1t080(ve~v
&'7t06IXVELV
, ,
IXUTIX'
<Xtmx'
xlXl u[Ld<;
xO(l.
UfLeL<;
4fL~
<po'YJ 81j1'e
,"
<X1t0
1'wv
IX7tO
TWV
,
&'7tOXTEV<X1tox1'ev,
VOVTWV
vOV1'wv
TO O'
crW[L1X
1'0
wfLO(
XO(L
xlXl
fLe1'a 1'O(u1'o(
[LETa:
TIXUTIX
\
~V ~~
~e:
[L~
fL~
~uv<XfLevou<;
~uvO(fLevwv
~UVIX[LEVWV
1'TLL
11
22
33
Blass-Debrunner-Funk, 254.
Lake, Vol. I, p. 134.
Rehm, GCS, p. 231.
U[Li<;
UfL~<;
[L~
fL~
X6V"t"WV
EX6v1'
WV
1tepLO'(J61'ep6v
7tEPLcrcr6TEp6v
1'TLL
fL~
<P'YJ 81j1'e
," 1'ou
0(1t0
IX7tO
TOU,
,
O(1tox1'ev&'7tOXTEVVOVTO<;
'10'11'0<;
TO O'
crw
[LIX ,
1'0
WfLO(,
XO(L
xlXl
\
fL'YJ~~V
ljJux~v
fL~
[L~
fL~
<pOELcr6E
<poeL0'8e
1'TOU<;
OU<;
,
,
O(1tox1'ev&'7tOXTEVvov1'
<X<;
VOVTIX<;
Tri
rn
~e:
~~
UfL~v
ljJuxn
ljJ ux7i
~UVIX[LEVOU<;
~uvO(fLevou<;
~UVIX[LEVOU
~uvO(fLevou
[L~
fL~
1'TLL
I09
I09
THE MISCELLANEOUS SYNOPTIC SA

YINGS
SAYINGS
&'1tOX1'e'i:VOCL
1tOL'1jO"OCL,
1t0
L1j O"IX L,
(dm:,)
1tOL'1jO"OCL.
1tOL1jO"IXL.
5u1t0~eL~<.t)
5\)1t0~d~w
1tOLe'i:v,
1t0Le:LV,
&'AA,x
&AAOC
1tOL'1jO"OCL
cpoe'i:0"6e
cpoe:L0"6e:
cpo~6'YJ1'e
~
U[.L'i:v
~e U[LLV
1'TLVIX
LVOC
cpo'YJ6'1j1'e'
CPO1)61jTe:'
cpo~6'YJ1'e
CPOWY)Te:
cpo~6'YJ1'e
CPO~61)Te:
~
~e
cpoe'i:0"6e
cpoe:L0"6e:
~
[.La.AAOV
~e [L,xAAOV
1'ov
,x
TOV [.Le1'
[Le:TOC
1'OV
TOV
1'OV
[.Le1',x
1'0
Ta
1'0
&.1t06ocve'i:v
&1t06IXVe:LV
&'1tOX1'e'i:LVIXL
VOCL
IX1tOXTe:
1'OV
,x
TOV [.Le1'
[Le:TOC
1'ov
TOV
\
1'0
Ta
&.1t06ocve'i:v
&1t06IXVe:LV
U[L,x<;;
U[.La.e;
~uvoc[.Levov
~Uvoc[.LeVOV
~XOVTIX
~XV't'OC
~xov1'oc
~XOVTIX
~OUO"LOCV
E~OUO"LIXV
~OUO"LOCV
E~OUO"LIXV
&.1tOAeO"OCL
&1tOAeO"IXL
[.LocAe'i:v
E[LIXAe:LV
t}ux'1je;
xoct
~ux1j<;;
XIXL O"w[.Loc
O"W[LIX
\
I
\.r.
\
XOCL O"W[LIXTO<;;
O"<.t)[.LOC1'Oe; XOCL
XIXL
XIXL ,;,UX'YJV
~UX~V
1'ou
OCAe'i:V
TOU IXAe:LV
eLe;
ev
e:v
ete;
d<;; -rYjv
~V
de;
d<;;
yeewocv
yeewn
ye:evv71
yeewocv.
yee:vvlXv.
yeewocv
yee:vvlXv
'
XOCL
,;,UX'YJV
XIXL\.!.
~UX~V
xoct
XIXL O"w[.Loc
O"W[LIX
\.1.
'
XOCL
,;,UX'YJV
XIXL'.!.
't'UX1)V
xoct
XIXL O"w[.Loc
O"W[LIX
1tup6e;.
1tup6<;;.
[.LocAe'i: v.
~uvoc[.Levov
de;
d<;; -rYjv
~V
yeewocv
yee:vvlXv
1'ou
TOU 1tUpOe;
1tUPO<;;
ocAe'i:v.
IXAe:LV.
An examination of the above table indicates clearly that Apol. I9:7

IO: 28
28 and Lk. I2:
I2: 4, 5 [.L~
reflects material found in both Mt. IO:
[L~ cpod0"6e
cpoe:L0"6e:
in Apol. I9:7 is identical to Mt. IO:28, but the Lukan parallel reads [.L~
[L~
cpo'YJ6'1j1'e. The words xoct
[.Le1',x 1'ocU1'OC
CPO1)61jTe:.
XIXL [Le:TOC
TIXUTIX [.L~
[L~ ~uvoc[.Levoue;
~uvlX[Levou<;; TL
TL 1tOL'1icrOCL
rcOL1jO"IXL reflect material
from both Matthew and Luke: xoct
XIXL [.Le1',x
[Le:TOC 1'ocU1'OC
TIXUTIX is identical to the text of
4, but [.L~
[L~ ~uvlX[.LeVOUe;
~uvlX[Levou<;; in Apol. I9:
28 ([.L~
([L~
Lk. I2:
I2:4,
I9:77 is closer to Mt. IO:
IO:28
~uvlX[.Lev<.t)v)
I2: 4 ([.L~
X6V't'<.t)v), and the phrase 1'L
~uvlX[Levwv) than to Lk. I2:
([L~ EX6vTWV),
TL 1tOL'1icrIXL
rcOL1jO"IXL again
agrees with the text of Lk. I2:4.
I2:4. That Justin's
]ustin's reading is later than the
synoptic gospels and not based on the text of Q is proved by the fact
that Justin's
u[.La.e; are quite
]ustin's opening words [.L~
[L~ cpod0"6e
cpod0"6e: 1'oue;
TOU<;; &.VIXLpOUV1'IXe;
&VIXLpOUVTIXC; u[L,xc;
different from the text of Q, which can be reconstructed by comparing
Mt. IO: 28
28 with Lk. I2:
I2:4
(cpo'YJ6'1i1'e)
4 and which must have read [.L~
[L~ cpod0"6e
cpod0"6e: (cpO1)61jTe:)
,
.....
.....
1X1t0
&rco 1'<.t)v
TWV lX1tox1'evvov1'<.t)v
&rcoxTe:vv6nwv 1'0
Ta 0"<.t)[.L1X.
O"W[LIX.
A pol. I9
The second part of Apol.
I9:: 7 reveals additional harmonization.
in Apol.
I9:7 is identical to Lk. I2:5,
A pol. I9:7
I2: 5, whereas the Matthaean
parallel reads cpod0"6e.
,x 1'0
I9: 7
cpod0"6e:. 1 1'ov
TOV [.Le1'
[Le:TOC
Ta &.1t06IXve'i:v
&rc06IXVe:LV ~uvoc[.Levov
~UVOC[Le:vov in A pol. I9:
paralieis the phrases 1'ov
[.Le1',x 1'0
I2: 5 and (1'ov)
TOV [Le:TOC
Ta &'1tOX1'e'i:VIXL
&rcOXTe:LVIXL of Lk. I2:
(TOV) ~uvoc[.Levov
~UVOC[Le:vov
cpo~6'YJ1'e
CPO~61)Te:
1 However, Mt 10: 28 Koine D0 also reads cpo1)6'1j't'E:

<:po1)6'ij're: probably by assimilation
to the text of Lk. 12: 5.
IIO

SAYINGS
IO:28. Further, Justin's XIXl.

XiX/. o/uX~v
tjJuX~v XIXl.
XiX/. GW[.LIX
GWfLiX is found in Mt. 10:z8
IO:28
of Mt. 10:z8.
but not in the Lukan parallel, whereas d<;
de; yewIXv
yeEwiXv E[.LIXAe'i:v
efLiXAE"Lv of Apol. 19:7
I9: 7
is closer to E[.LIXAe'i:v
efLiXAE"Lv d<;
de; -TIJv
TI)v yeewIXv
yeEvviXv of Lk. 1Z:
I2: 5 than to the Matthaean
(cX.7tOAeO"iXL EV
ev yeEW{l).1
parallel (&1tOAGIXL
yewrJ).1
This evidence leaves little doubt that Justin either used as his source
for Apol. 19:7
I9:7 a harmony combining elements from Mt. 10:z8
IO:28 and Lk.
1Z
I2 :: 4, 5 or that he hirnself combined these elements from Matthew and
Luke. Massaux argues that Justin hirnself combined Mt. 10:z8
IO:28 and Lk.
1Z:
I2: 4, 5; 2 however, the parallel material in z2 Clement and in the Pseudoclementine Homilies
H omilies indicates rather that this harmony was not composed
by Justin but that it was in use before Justin composed his Apology.
Although neither 2Clem.
zClem. 5:4 nor Pseudoclementine Homilies XVII,
5, z2 is identical to the text of Apol. 19:7
I9:7 (see chart above), they both
support readings of Apol. 19:7
I9:7 against Mt. 10:z8
IO:28 and Lk. 1Z:4,
I2:4, 5, and
both of them reflect some of the harmonistic tendencies already seen in
Apol. 19:7.
u[.Lii<; of Apol. 19:7
I9:7. (I)
(I) The form 'rou<;
TOUe; &VIXLPOUV'rIX<;
cX.ViXLpOVTiXe; UfLiie;
I9:7 is closer in
case construction to 'rou<;
z Clement than to &1t0
TOUe; &1tox'rWOV'rIX<;
cX.7tOXTeVVOVTiXe; u[.Lii<;
ufLiie; of 2
cX.7t0 'rWV
TWV
&1tox'rew6v'rwv
cX.7tOXTEVV6vTCUV in the gospel paralleis,
paralieis, even though 2z Clement uses the
same verb as the gospel texts. (z)
z Clement reflects
(2) auvIX[.Levou<;
~uviXfLevoUe; 1tOLe'i:v
7tmELV in 2
the same harmonization of Matthew and Luke found in the phrase
aUVIX[.LVou<;
~uviXfLevOUe; 'rL
TL 1t06jGIXL
7tOL~mXL in A pol. 19:
I9: 7. (3) The phrase 'rov
TOV [.Le'r&
fLETcX 'ro
TO &1t06IXve'i:v
cX.7t06iXVeLV
in z2 Clement is identical to the text of A pol. 19:
I9: 7, whereas Lk. 1Z:
I2: 5
reads 'rOV
TOV [.Le'r&
fLETcX 'r0
TO &1tOx're'i:vIXL,
cX.7tOXTeLViXL, and Mt. 10:z8
IO:28 has no parallel. (4) Pseudoclementine Homilies XVII, 5 reads [.L~
fL~ aUVIX[.LVOU
~uviXfLevou n
TL 1t06j(jIXL,
7tOL~O"IXL, which reflects
A pol. 19:7
I9: 7 ([.L~
(fL~ aUVIX[.LVou<;
~uvlXfLevOUe; 'rL
TL
the same harmonistic tendency found in Apol.
1t06j(jIXL)
z Clem. 5: 4 (aUVIX[.Levou<;
7tm~GIXL) and in 2
(~uvlXfLevOUe; 1tOLe'i:v).
7tOLELV).
TOUe; &VIXLPOUV'rIX<;
cX.VIXLpOVTIXe; u[.Lii<;
UfLiie; is secondary as compared with 'rou<;
TOUe;
Justin's 'rou<;
&1tox'rWOV'rIX<;
cX.7tOXTeVVOVTIXe; u[.Lii<;
ufLiie; of z
2 Clement, which is in turn secondary to the text
of Matthew and Luke (&1tO
(cX.7t0 'rWV
TWV &1tox'rew6v'rwv
cX.7tOXTEVV6V't"cuv 'ro
TO GW[.LIX).
GWfLlX). XIXl.
XIX/. [.L"1)aev
fL"Y)~E:V U[.L'i:v
UfLLV
auvIX[.Levou<;
z Clement is, on the other hand, secondary to XIXl.
~uvlXfLevOUe; 1tOLe'i:V
7tOLELV of 2
XIX/. [.Le'r&
fLETcX
'rIXU'rIX
TIXTIX [.L~
fL~ aUVIX[.LVou<;
~uvlXfLevOUe; n
TL 1t06j(jIXL
7tOL~O"IXL of Apol. 19:
I9: 7, which, I have already
shown, reveals features of harmonization of Matthew and Luke. However,
there is no reason to conclude here that a single written source could
not be responsible for these readings in z2Clement
Clement and Apol. 19:
7. Only
I9:7.
one fact seems to stand in the way of assuming that z2 Clem. 5:4
5: 4 and
Apol.
I9:77 are dependent on a single harmony of Mt. 10:
ro:28
I2:4,
A
pol. 19:
z8 and Lk. 1Z:
4,
dc; yeevvCl..v
y~r;vvav (in gehennan); however, the
1 Mt. 10:28 (D it.pler. vg.pler.) reads d<;
cbtOAecrCl..L in the Matthaean version leaves little doubt that it is Lk. 12: 5 that
verb &7tOAE:O"aL
c10ser to A
pol. 19:7
19: 7 in this phrase.
is closer
Apol.
2 Influence de l'Evangile,
I'Evangile, p. 494.
III
II1
5: whereas Justin reads 8uVcXflZVOV

~uv&[Le:vov in agreement with Matthew, 2 Clement
agrees with Luke's reading 1!:x.ov"rrJ.
't.xov'rrx E~OUcrLrJ.V.
t~OUO'LrxV. However, Kster suggests
that the presence of MVrJ.flrJ.L
~UVrx[LrxL in this place in Apol. 19:7 (and Pseudoclementine Homilies XVII, 5, 2) instead of an original 't.xov'rrx
I!.X0V"rrJ. E~OUcrLrJ.V
t~OUO'LrxV
1 It is,
could be the result of the use of MVrJ.flrJ.L
MVrx[LrxL earlier in this saying. 1
therefore, quite possible that Justin and 2 Clement are here based on the
same harmony of Matthew and Luke.
There is no evidence to indicate thatApol.
andApol.
that A pol. 19:6
19: 6 and
A pol. 19:7
19: 7 appeared
together in a written source in spite of the fact that they are joined
together in Justin's text. On the contrary, if both Justin and 2 Clement
are based on a single written gospel harmony here, then the context of
2 Clem. 5: 2-4 would seem to indicate that the two sayings in J
ustin's
Justin's
2
2
text are not from a single source. Rather, Justin has probably himself
hirnself
joined these two sayings in Apology 19 and introduced them by a single
quotation formula (Apol.
(A pol. 19:6),
19: 6), perhaps in agreement with the form
employed in Apol. 15-17.
B.
DIALOGUE
17
There are in Dialogue 17 two sayings that in Justin's text concern the
money-changers in the temple, Dial. 17:3
17: 3 and Dial. 17:4.
17: 4- I shall first
examine each of these passages separately and then try to determine the
relationship between the two logia.
Dialogue 17:3
17: 3
Dial. 17:3
1.
OWV
owv
,
u[L~v
7trJ.P'
7trxp Ufliv'
reyprJ.7t"rrJ.L
ryprx7t'rrxL'
'0 oix6<;
oLx6<; flOU
[LOU
...
o LXO<;
oixo<;
7tpocrzux'ij<;
7tpoO'e:uX~<;
,
Ecr"rLV,
e:O''rLV,
Mt. 21:13
Mk. II:17
Lk. 19:4
19:466
oixo<;
OLXO<;
7tpocrzux'ij<;
7tpoO'e:uX~<;
xrxt E8L8rJ.crxzv
t~L~rxO'Xe:V
XrJ.L
xrxt
XrJ.L 't.'Ae:ye:v
I!.AZYZV
rJ.u"roi<;
rxu'ro~<;'
, ,
ou ye:yprx7t'rrxL
yeyprJ.7t"rrJ.L
""
on
O"rL
oLx6<; [LOU
o oix6<;
flOU
...
oixo<;
o LXO<;
7tpocrzux'ij<;
7tpoO'e:uX~<;
Aeywv
'Aywv
rJ.u"roi<;
rxu'ro~<;
yeyprJ.7t"rrJ.L
yyprx7t'rrxL'
\
XrxL I!.cr"rrJ.L
e:O''rrxL
XrJ.L
"
... , [LOU
o OLXO<;
oix6<; flOU
oixo<;
OLXO<;
7tpoO'e:uX~<;
7tpocrzux!fi<;
xA'Y)6~crz"rrJ.L,
x'A'YJO~O'e:'rrxL,
xA'Y)6~crz"rrJ.L
x'A'YJO~O'e:'rrxL
xrxt 'Aye:L
XrJ.L
AeyzL
rJ.u"roi<;
rxu'ro~<;'
yeyprJ.7t"rrJ.L .
yyprx7t'rrxL
oLx6<;
o... oix6<;
[LOU
flOU
7tamv
7tiim v "rO
'r0 i<;
~<;
1!.6VEcrLV;
't.OVe:O'LV;
1 Synoptische berlieferung, p. 97. That this may be the case with A
pol. 19: 7 is
Apol.
possibIe, but I cannot believe that "rov
't'ov aUVcX,fLEVOV
8uvocILEVOV of Ps. Clem.
eIern. Hom. is not derived
possible,
't'ov 8uvocILEVOV
10: 28.
from "rov
aUVcX,fLEVOV of Mt. 10:
2 See Kster, Synoptische berlieferung, pp. 94-99.
II2

SA YINGS
U(Le:'i<;
UILdc:;
3e
8e:
U(Le:'i<;
UILe:!:c:;
, ,
3e
8e:
U(Le:'i<;
UILdc:;
3e
8e:
U(Le:'i<;
UILdc:;
, ,
3e
8e:
7te:7tOL~XCX"t"e:
7te:7tOL~XCXTe:
cxu"t"ov
CXUTO\l
7te:7tOL~XCX"t"e:
7te:7tOL~XCXTe:
CXU"t"OV
CXUTO\l
CXU"t"OV
CXUTO\l
7tOLe:'i"t"e:
7tOLe:!:Te:
CXU"t"OV
CXUTO\l
E7tOL~crCXTe:
E7tOL~crCX"t"e:
cr7t~ACXLO\l
cr7t~"CXLOV
cr~ACXLO\l
cr7t~"CXLOV
cr~ACXLO'l
cr7t~ACXLO\l
cr7t~ACXLOV
cr7t~ACXLO\l
A?lcr"t"WV
A1lcrTW\I
A1lcrTWV.
"?lcr"t"WV.
A1lcrTW\I.
"?lcr"t"WV.
A1lcrTW\I.
"?lcr"t"WV.
, ,
, ,
That this quotation from Dial. 17: 3 is based on the reading of the
synoptic gospels and not on the Old Testament text of Jer. 7: IIII is evident
when the wording of the Septuagint of J er. 7: IIII is examined: (L~
IL~ cr7t~"CXLOV
cr7t~ACXLO\I
A1lcrTWV 0
Qotx6<;
0!x6c:; (LOU,
ILOU, 01)
o() EmxexA'Yl"t"cxL
E7tLXexA'YJTcxL "t"
TO iSvo(L&
l)\lolLoc (LOU
ILOU E7t' cxu"t"<!>
CXUT<j) exE'i,
Exd, Evwmov
E\lW7tLO\l u(Lwv;
uILw\I;
"?lcr"t"wv
Justin agrees basically with the text of Matthew, Mark, and Luke
against the Septuagint, although some divergence from the synoptics
(yeypCX7tTcxL 0
Q otx6<;
0!x6c:; (LOU
ILOU otxo<;
o!xoc:; 7tpocre:ux!fi<;
7tp0Q"e:uX~C:; XA'Yl6~cre:"t"CXL)
xA'YJ6~cre:TCXL)
is evident. Matthew (yeypCX7t"t"cxL'
and Luke (yeypCX7t"t"cxL'
0 0!x6<;
(yeypCX7tTcxL xcxt
XlXt ~cr"t"CXL
~crTIXL Q
0!x6c:; (LOU
ILOU otxo<;
o!xoc:; 7tpocre:ux!fi<;)
7tpocre:UX~C:;) have the
cIosest
paralleis to Justin's text, whereas Mark's version is in the form
dosest parallels
of a question and is longer than the versions of Matthew, Luke, and
Justin (ou yeypCX7t"t"cxL
fhL 0
yeypCX7tTCXL (lTL
Q otx6<;
0!x6c:; (LOU
ILOU otxo<;
o!xoc:; 7tpocre:ux!fi<;
7tpocre:UX~C:; X"'Yl6~cre:"t"CXL
xA'YJ6~cre:TIXL 7tiicrL'/
7tOCcrLV "t"o'i<;
TO!:C:;
~6Ve:crLV
~6Ve:crL \I ;;)) .
(UILdc:; 3e
8e: 7te:7tOL~XCX"t"e:
7te:7tOL~XCXTe: cxu"t"v
IXUTO\l cr7t~ACXLOV
Q"7t~ACXLOV
The second half of Dial. 17: 3 (U(LE'i<;
A1lcrTW\I),
on
the
other
hand,
finds
its
only
parallel
in
Mk.
II:
17,
which
"?lcr"t"WV),
is identical to the reading of Justin. We should, therefore, concIude

conclude that
either Justin or his source harmonized Mk. II: 17b with material from
either Mt. 21:13a or Lk. 19:46a, the Ecr"t"LV
EcrTLV at the end of Apol. 17:3a
apparently being an individual change made by Justin. That such a
harmonistic text of this verse probably did not originate with Justin
hirnself is supported by the following patristic text, which shows harmonization of Mt. 21: 13a and Mk. II: 17b very similar to that found in Dial.
17:3:
Origen, Commentary in M
atthew 16, 23 (Klostermann, X, CCS, p. 556)
Matthew
yeypCX7tTcxL 0
Q otx6<;
0!x6c:; (LOU
ILOU otxo<;
o!xoc:; 7tpocrwx!fi<;
7tpocre:uX~C:; XA'Yl6~cre:"t"CXL,
xA'YJ6~cre:TCXL, u(LE'i<;
UILe:!:c:; 8e:
CXUTOV
yeypCX7t"t"cxL'
3e cxu"t"V
7te:7tOL~XCXTe: cr7t~"CXLOV
cr7t~ACXLO\I "?lcr"t"wv.
A1lcrTWV.
7te:7tOL~XCX"t"e:
yeypCX7tTcxL 0
Q otx6<;
oIx6c:; (LOU
ILOU otxo<;
oIxoc:; 7tpocre:ux!fi<;
7tpocre:uX~C:; XA'Yl6~cre:"t"CXL
xA'YJ6~Q"e:TIXL
This text contains the yeypCX7t"t"cxL'
17:33 (changed by Justin to Ecr"t"LV)
EQ"nv) and the u(LE'i<;
UILe:!:c:;
of Mt. 21: 13a and Dial. 17:
8e: cxu"t"v
CXUTO\l 7te:7tOL~XCX"t"e:
7te:7tOL~XIXTe: cr1t~ACXLOV
cr7t~ACXLO\I A?lcr"t"WV
A1lcrTW\I of Mk. II: 17b and Dial. 17: 3 except
3e
7te:7tOL~XIXTe: cxu"t"v
IXUTOV in Mark and Justin.
for the order 1te:1tOL~XCX"t"e:
Dialogue 17:
17:44
Following the saying in Dial. 17: 3 there is a formula which seems to
condusion to Dial. 17: 3 and as an introduction
serve both as an inverted concIusion
to the saying in Dial. 17: 4, and this formula is apparently based on the
2.
II3
text of Mt. 2I:

I2 rather than on the parallel in Mk. II: 15
I5 as the following
21: 12
table indicates:
Mt. 21:12
2I:I2
II:I5
Mk. II:15
X~L 't"a~
T~~ 't"poc7te~oc~
Tp~n~~~
xocL
....
.... ,
....
TWV ev 't"<p
T<p voc<p
v~<p
't"wv
X~L 't"a~
T~~ Tp~n~~~
XOCL
't"pOC7te~oc~
't"wv
TWV
X~L
Tp~n~~~
XOCL T~~
't"a~ 't"pOC7te~oc~
TWV
't"wv
XOAAULO'TWV
XOAAU~O"'t"wv
XOAAU~(J't"wv
XOMULO'TWV
XOAAU~(J't"wv
XOMULO'TWV
I7:3
Dial. 17:3
XOCL T~~
't"a~ xoc6e~poc~
X~L
X~O~P~~
TWV
't"wv nWAouvTWV
7tWAOUV't"WV
T~~
nepLO'Te:p~~
't"OC~ 7tep~O"'t"epoc~
xoc't"eO"'t"pe~e.
X~TO'Tpe~ev
xoc't"eO"'t"pe~ev
X~TO'Tpe~ev
xoc't"eO"'t"pe~ev ,
X~L
T~~ x~6~p~~
xocL 't"a~
xoc6e~poc~
TWV
nWAouvTWV
't"wv 7tWAOUV't"WV
T~~
nepLO'TepcX~'
't"a~ 7tep~O"'t"epoc~
The dependence on Matthew rather than on Mark is not certain, but

the apparent preference for the Matthaean word order suggests that
I2. In Matthew this formula is used
Justin is here dependent on Mt. 2I:
21: 12.
to introduce the saying in Mt. 21:I3
I7:3, see above), but in
2I: 13 (= Dial. 17:3,
J ustin's text the formula introduces
intro duces not the saying in Dial. 17:3
I7: 3 as one
Justin's
would expect but serves rather as an inverted conclusion to this saying
and as an introduction to the following saying, Dial. 17:4,
I7: 4, which in the
Matthaean and Lukan paralleis
parallels has nothing to do with the incident
of the money-changers in the temple but which is based rather on a
I3, 16,
I6, 23, (24,) 27 and Lk. II:
II: 42, 52 (see above,
harmony of Mt. 23: 13,
pp. 33-37)
I7:4 is introduced with the formula XOCL
X~L e6oc,
&6~,
The saying in Dial. 17:4
which has no parallel in the synoptic gospels and which is certainly to be
attributed to Justin hirnself.
himself. It is clear from this analysis that either
Justin or his source has carefully harmonized Matthew, Mark, and Luke
in composing both the narrative and the sayings material that appears in
Dial. 17:3,4,
I7:3, 4, and the simple addition of XOCL
X~L &6~
e60c by Justin can easily
be accounted for when it is realized that the context of Justin's text
demands such a formula for a smooth transition to the following sayings
material.
C. DIALOGUE 76:4-6
76: 4-6
c.
Dial. 76: 4-6 contains four logia that are regarded by Justin as teachings
of Jesus about God's plans for good and evil men:
Dial. 76:3-6
76: 3-6
3
'
3&OC( \"(~p
yocp
''''l
'i
\"
,
'"
!Le"(cXA~
&eOUAeUTO
e'l~
Te ncXVT~~
[Leyocl\oc
e'eoUl\eu't"o
0( n~TI)p
7tOCTIJP
eL~ 't"e
7tOCV't"OC~ T01)~
't"OU~ eU~pO'TOU~
euocpeO"'t"ou~
II4
SAYINGS
YINGS
ye:VO[LtVOU<; OC\rC"<J)
oc.UT<j) xocl
xoc.l "(\I'YlcrO[1.E\lOU<;
ye:vY)crO[Ltvou<; oc\l6pw7tou<;,
cXv6pw7tou<;, xocl
xoc.l 1'ou<;
TOU<; OC7tocr1'
cX7tOcrTOCVToc.<;
T~<;
"(\lO[1.E\lOU<;
cX\I't'oc<; 1'1j<;
OUA~<; OCU1'
oc.UTO
O[LOLW<; oc\l6pw7tou<;
cXv6pw7tou<; ~ OC"("(EAOU<;,
cXyytAOU<;, 0151'0<;
Oi5TO<; [1.6\10<;
[LOVO<; &.7tOCPOCXOCAU7t1'
OC7toc.poc.Xoc.AU7tTW<;
OUA1j<;
013 0[1.0Lc.u<;
c.u<;
d7tw\l'
OAW\I xocl
e:L7tWV' 4"H~oucrL\l
4"H~oUcrLV OC7tO
cX7tO OC\lOC1'
cXVoc.TOAWV
xoc.l ~ucr[1.W\I,
aucr[LWv, xocl
xoc.l &.\lOCxAL6~cro\l1'OCL
cXVoc.XAL6~crOVToc.L
\ XOCL
.,' 1'c.u\l
- OUPOC\lc.u\l
,
[Le:Ta
' Apoc.a[L
xoc.l\ 'I
'Icroc.h
xoc.l\ 'I
'Ioc.xw
T7j- oc.mAe:Lq:
TWV
OUpoc.VWV
oL,
[1.1'
OC\ 'A'
POCOC[1. XOCL
crococx
ocxc.u\ 'ev
\I 't'7J
OCcrLl\Lqt:
OL
'1"
.,
~,
,
~ Cl'
" "
't:'
5
'
oe: utol
ULOL 1'1j<;
't"Y)<; occrLALOC<;
oc.crLI\e:Loc.<; E:xA'Y)6~cro\l't'OCL
e:X I\'Y)V'Y)crOVToc.L d<;
e:L<; 1'0
TO crx61'0<;
crxOTO<; 1'0
TO E~W1'PO\l.
e:c.,WTe:pOV. 5xOCL
Xoc.L'
~e:
E~[~OC~\I,
eaLaoc.~e:V,
IIoAAol EP013crL
epocrL [1.0L
[LOL 1'Ti
TTI 7)[1.Epqt:
1J[Ltpq: EXL\l71'
eXe:LV7)' KUPL,
KUPLe:, XUPL,
XUPLe:, OU 1'<J)
T<j) cr<J)
cr<j) 0\16
OVO[Loc.TL
[1.OC1'L
lloAAol
EC[lcX"(O[1.\I
erpocYO[Le:V xocl
xoc.l E7tLO[1.\I
e7tLO[Le:V xocl
xoc.l 7tPOC[l'Y)1'ucrOC[1.\I
7tPOe:rp'Y)Te:Ucroc.[Le:V xocl
xoc.l ~ocL[1.6\1LOC
aoc.L[LOVLoc. E~cXAO[1.\I;
e~e:OCAO[Le:V; xocl
xoc.l
epw OCU1'
oc.UTOL<;
' AVoc.XWpe:LTe: OC7t'
cX7t' E[1.013.
e[Lo. xocl
xoc.l E\I
ev &AAOLe;
OCAAOL<; M"(OLe;,
A6YOL<;, oLe;
ol<; XOC1'OC~LXcX~L\I
Xoc.Toc.aLXOC~e:LV
EPW
OLe;' 'A\locXc.upd1'
TOU<; &.\lOC~LOUe;
cXVoc.~LOU<; [1.~
[L~ crW~cr6OCL
crW~e:cr6oc.L [1.EAAL,
[LtAAe:L, f:<:p'
grp'Y) EPL\I'
epe:LV' 'Y
Y 7tcX"(1'
7tOCye:Te: Le;
e:L<; 1'0
TO crx61'0e;
crxOTO<;
1'oue;
TO E~W1'PO\l,
e~WTe:pOV, 8
& 1JTOL[LIl(.(je:V
7toc.~p 1'<J)
T<j) croc1'OC\l~
croc.Toc.V~ xocl
xoc.l 1'OLe;
TOL<; OC"("(EAOLe;
cXyytAOL<; ocu1'o13.
oc.UTO.
1'0
7)1'OL[1.OCcr\I 0 7tOC~P
~xoc.l
~xocl
7tOCALV E\I
ev hepOLe;
ETtPOL<; M"(OLe;
A6YOL<; f:C[l'
grp'Y)'
U[LLV E~OUcrLOC\l
e~oucrLoc.V XOC1'
Xoc.Toc.7toc.Te:LV
7tcXAL\I
Y)' .MaW[LL
LlL~c.u[1.L U[1.L\I
OC7tOC1'L\I
E7tcX\lc.u
I:l<:pc.u\l xocl
crXOp7tLc.u\l xocl
crxOA07t\I~PW\I xoc.l
xocl e7tOCVW
E7tcX\lc.u 7tcXcr'
)e; ~U\lcX[1.c.ue;
e7tOCVW 15rpe:WV
xoc.l crxOP7tLWV
xoc.l crxOA07te:VapWV
7tOC(;'Y)<;
aUVOC[Le:W<;
TO EXp013.
expo.
1'013
II shall proceed now to an analysis of each of these sayings and then

try to determine the relationship, if any, among the four logia.
Dialogue 76 : 4
I have already analyzed this quotation (see above, pp. 28-30) and
conc1uded that Justin used a written post-synoptic source based on
I2 harmonized
I3:29.
Mt. 8:II, 12
harrnonized with Lk. 13:29.
1.
2.
2. Dialogue 76: 5a
Sa
76:Sa
harrnony of
5a Justin used a harmony
As his source for the saying in Dial. 76:
26, 27, and this source was known in similar
sirnilar
7: 22, 23 and Lk. 13:
I3:26,
Mt. 7:22,
Parnphilius, and 2Clement (see above, pp. 22-25).
form to Origen, Pamphilius,
3.
3 Dialogue 76:5b
76 : Sb
Dial. 76:5b
76:Sb
grp'
f:<:p'YY) epe:Lv'
EPL\I'
, Y 7tOCye:Te:
7tcX"(1' d<;
Le;
TO
1'0 crxOTO<;
crx61'0<;
TO
1'0 e~WTe:poV,
E~W1'PO\l,
eIern. Hom. I9,

19,22 11 Mt. 25:
25:30,
41
Ps. Clem.
30, 4I
xoc.l
xocl OCAA7)
&AA71 7tOU
e:L7te:LV
d7tL\I U7ttcrxe:TO
U7tEcrX1'O
1'0Le; cXcre:tcrLV'
occrecrL\I
TOL<;
'Y
Y7tOCye:Te:
7tcX"(1' d<;
Le;
TO
't'o crxOTO<;
(j')(6't'o~
TO
1'0 e~WTe:pOV,
E~W1'PO\l,
xocl TOV
1'0\1
xoc.t
OCXPLO\l aOAOV
~013AO\l
cXXpe:LOV
oc.l\e:Te:
'.,
, '~
,
X
OCI\1'
Le;
e:x
e:L<;
1'0 crXOTO<;
crx61'0e;
TO
1'0 e~WTe:poV'
E~W1'PO\l'
TO
"cr1'OCL
XL e:crToc.L
e:Xe:L
xAocu6[1.0e;
xAoc.u6[L0<;
30
11
Rehm, GeS,
GCS. p. 254.
THE MISCELLANEOUS
MISCELLANEOUS SYNOPTIC
SYNOPTIC SA
SAYINGS
~'t"OtfLOC(jEV
~1"OL!l-OCo-V
o/) 7toc-rYjp
7tOC~P
- o-OC1"OCVq.
-XOCL
,
't"ep
(joc't"ocvCf
1"
't"el> aLOCOA<p
aLoc6Aep xocl.
't"o!:<; a.yyeAoL~
&.yyeAm<;
1"OL~
, t"OU.
OCU'
OCU1"ou.
II5
puyfLa<;
xocl. 0/) puY!l-o<;
1"WV
't"WV bMv1"wv.
bMv't"wv.
41't"6't"E EPL
epei:
411"01"
xocl. 1"OL<;
't"o!:<;
E~
e~ uwvu!l-wv
EUWVUfLWV
7tOPEUE(j6E a.1t'
&.7t' E!l-0U
efLO
1t0PUo-S
xocTY)pOC!l-eVOL
Xoc't""YJpOCfLevm d<; 1"0
't"a
1tP
7tP 1"0
't"a OCLWVLOV
OCLb>VLOV
't"a ~1"OL!l-OCo-!l-eVov
~'t"OLfLOC(jfLevov
1"0
1"<1>
't"el> aLOCOA<p
aLoc6Aep xocl.
1"OL<;
't"o!:<; a.yyeAoL<;
&.yyeAm<;
,
OCU1"OU.
OCU't"OU.
A comparison of Dial. 76: 5b with its closest gospel paralleis reveals

41; whereas
that Justin's text is different in context from Mt. 25:30, 4I;
Mt. 25
25::30
30 is spoken by the master in the parable of the talents and the
saying in Mt. 25:
4I is spoken by the king in the so-called parable of
25 :41
the last judgment, the saying in Dial. 76: Sb
5b is attributed directly to
Jesus. Furthermore, Ps. Clem. Hom. 19,
I9, 2, which is identical to Dial.
76: 5b except for its use of aLOCOA<p
aLoc6Aep where Justin has o-OC1"OCV~,
(joc't"ocv(f, like Justin
76:5b
attributes the saying to Jesus.
The opening words of Dial. 76: Sb
5b (umx.Y1"
(U7tOCYE't"E d<;
EL<; 1"0
't"a o-X01"o<;
(jX6't"o<; 1"0
't"a E~W1"pov)
e~w't"EpoV)
25: 30 (EXOCA1"
(exocAE't"E d<; 1"0
't"a crx01"o<;
(jx6't"o<; 1"0
't"a
find their dosest gospel parallel in Mt. 25:30
e~w't"EpoV), the only difference being in the use of the verb U7tOCYE't"E
E~W1"pov),
U1tocY1" in
exocMw to
Justin's text where Matthew has hOCAE't"E.
hOCA1". The change from hOCAAW
{mocyw
U7tocyw is apparently the result of the omission of the object 1"OV
't"av a.XpLOV
&.Xpei:ov
hOCAAW is unsuitable in the
aOAOV in Justin's text; the transitive verb EXOCAAW
saying as recorded in Dial. 76:5b (and Ps. Clem. Hom. 19,
I9, 2) and has
apparently been changed by either Justin or his source to the intransitive
verb U7tocyw.
The remainder of Dial. 76: 5b (8 ~'t"O[fLOC(jEV
t"el> o-OC1"OCV~
(joc't"OCV(f xocl. 1"OL<;
't"OL<;
~1"OL!l-OCo-V /)
0 7tOC~P
7toc-rYjp '1"<1>
&'yyeAoL<;
25: 41 ('t"a
a.yyeAoL<; ocu't"o)
OCU1"O) is parallel to the second part of Mt. 25:4I
(1"0 ~'t"mfLoc(jfLevov
~1"OL!l-OC(J!l-eVOv
1"<1> aLoc6Aep
aLOCOA
't"OL<; &.yyeAm<;
Justin or his source to the related material of Mt. 25:
30 (EL<;
't"a (jx6't"o<;
't"a
25:30
(d<; 1"0
crx01"o<; 1"0
e~w't"EpoV
't"a 1tUP
7tP 1"0
't"a OCLWVLOV of Mt. 25:
E~W1"POV of Mt. 25:30
25: 30 probably suggested d<; 1"0
41).
4I). The combining
combinjng of the two passages has apparently resulted in the
syntactical change of adding /)0 7toc't"~p
7toc-rYjp as the subject of the active verb
~'t"OtfLOC(jEV.l
~1"OL!l-OC(Jv.l The appearance of (joc't"OCV(f
o-OC1"OCV~ in Dial. 76: 5b for aLoc6Aep
aLOCOA<p in
1
This change has apparently affected many later manuscripts, which agree in
II6

SAYINGS
Matthew is for several reasons probably a change made by Justin hirnself

and not the reading of his source: (I) the manuscript witnesses that are
probably dependent on the same tradition as Justin (see p. II5
IIS n. I)
preserve Matthew'
Matthew'ss 8Lcx.6A<p;
8LCX6A<p; (2) Pseudoclementine Homilies reads
8Lcx.6A<p;
crcx."cx.v&~
8LCX6A<p; and (3) although Justin uses both 8LcXOAO~
8LOCOAOC; and crCX'
TCXVaC; in his
writings, it is possible that he has a certain preference for crCX'
crcx."cx.v&~.
TCXVac;. He
recognizes the common use of both words:
Apol. 28:I
28:1
XCXAe:L'TCXL xcx.t
XCXL crcx."cx.v&~
crCX'TCXVaC; xcx.t
XCXL 8LOCOAOC;
xcx.Ad"cx.L
8LcXOAO~
himself used the word crCX'
TCXVac;:
But he says that Jesus hirnself
crcx."cx.v&~:
Dial. 103:S
I03:5
AOV'TCX "ov
'TOV &pu6[.Le:vov
&>pu6(.Le:vov h'
CXU'TOV ~Ae:ye:
~Ae:'(e: "ov
'TOV 8LcXOAOV,
8LOCOAOV, ()V
8v Mwucrljc;
(.Lev
~ Aeoncx.
e7t' cx.u"ov
Mwucr1j~ [.Lev
6qnv
XCXAe:L, ev 8e "ci>
'T<1l 'Iw
'lw xcx.t
XCXL "ci>
'T<1l Zcx.Xcx.p~~
ZCXXCXPL~ 8LcXOAO~
8LOCOAOC; XeXA"f)"cx.L,
XeXA1)'TCXL, xcx.t
XCXL {mo
OTCO "OU
'TOU
l)Cj)w xcx.Ad,
'l1)crou
crCX'TCXVaC; 7tP0O"1)y6pEU"cx.L.
TCp00"1)'(6pe:u'TCXL.
'I"f)crou crcx."cx.v&~
That the author of Ps. Clem. Hom. 19,
I9, 2 did not use Dial. 76:5b
76:Sb as
his source is evident from his use of 8Lcx.6A<p
8LCX6A<p (= Mt. 25:4I)
25: 41) instead of
Justin's crcx."cx.v~.
crCX'Tcxv~. Although we might alIow
allow hirn liberty in quoting his
source, it would be astrange coincidence if in altering the reading crcx."cx.v~
crCX'TCXV~
in his text, the author of the Pseudoclementine Homilies should have
used the original 8Lcx.6A<p
8LCX6A<p of Mt. 25 :41. It is much more likely that Dial.
76:
Sb and Ps. Clem. Hom. 19,2
19, 2 used a common source that read 8Lcx.6A<p
76:Sb
8LCX6A<p
in agreement with Mt. 25:41 and that Justin altered this reading to
crcx."cx.v~,
crCX'TCXV~, whereas the author of Ps. Clem. Hom. 19, 2 retained the reading
of his source. 11
4. Dialogue 76: 6
76: 6
Dial. 76:6
L8w(.LL
~8W[.LL O(.LLV
u[.Liv
e~oucrLcxv xcx."cx.7tcx."e:iv
XCX'TCXTCCX'Te:LV
e~oucr~cx.v
e7tcXvw
eTCocvw 1)Cj)e:wv
6<pe:wv
xcx.t
XCXL crxoP7t~WV
axoPTCLWV
xcx.t
XCXL crxoAo7te:v8pwv
crXOAOTCe:v8pwv
19
Lk. 10:
IO:I9
L8o,) 8e8wxcx
r80u
8e8wxcx. O(.LLV
u[.Liv
TIJv e~oucr~cx.v
e~oucrLcxv "ou
'TOU 7tcx."e:iv
TCCX'Te:LV
"t"YJv
e7tcXvw
eTCocvw 1)Cj)e:wv
6<pe:wv
xcx.t
XCXL crxop7t~WV,
crXOPTCLWV,
Mt. 25:41 with Justin's reading 0& 1)TO[fLIXQ"e:V

~IXTIJP K.T.A.
X.T.A. (D farn. I [exc. II8].
~To(fl.OCO"ev
0 1tIXTIJP
1 . 2. aur. vg. [I
[I MS.]). All of these manuscripts,
1582. 22. abc d ffl.2.
ff1.2 gl rr1.2
rnanuscripts, however,
preserve Matthew's 3LIX6A<:>
8LIX6A<p and not Justin's Q"IXTIXVq..
aIXTlXv~. Cf. also Hippol. De Chris/,o
Christo
etAntichristo 65; Iren. Contra Haer. IV, 33, II; IV, 40, 2; and Cyprian, Test. II, 30.
Pseudoclementine
1 Bousset also argues (p. 97) that Justin and the author of the Pseudoc1ernentine
Homilies used an extra-canonical source for this saying.
THE MISCELLANEOUS SYNOPTIC

SYNOPTIC SAYINGS
YINGS
THE
xotl E1tOCV6>
7tOCVW 1tOCO"1)<;
7tOCO"Y)t;
xcx.l.
aUVOC~6><;
aUVoc~eWt; ~O
TO EX6pO.
X6po.
, "
II7
1tcx.o-cx.v
7totO'otV
TI)V
TI)v Mvcx.~~v
aVot~~V ~O
TO EX6po,
X6pO,
xcx.l.
xotl ouaev U~IX<;
u~iit;
ou ~~ &a~x1jo-~.
&a~x~O'et.
\
xcx.~
Xot~
1t~
e7t~
".,
Dial. 76: 6 finds its only gospel parallel in Lk. 10:

IO: 19,
I9, and there are
no patristic paralleIs that shed light upon the history of transmission of
this saying. That either Lk. IO:
IO: 19
I9 or a text related to Lk. IO:
IO: 19
I9 is the
source of Dial. 76:6 is certain; however, there are between the two
passages some differences that require explanation: (I) the absence
of Eaou
taou and TI)v
TI)V at the beginning of the passage may be a stylistic change
a(aw~~
made by either Justin or his source; 1 (2) the use of the future aLa6>~~
in Dial. 76: 6 for the perfect aea6>xcx.
aeaWXot in Luke is perhaps an attempt either
by Justin or his source to recover by the use of the verb tense the scene
when the authority was originally given by J esus rather than merely
recording the event as something in the past, as would be the case with
the perfect form of the verb; 22 (3) the substitution of xcx.~cx.1tcx.~i:v
XotTot7totTeLV in Dial.
76: 6 for ~o
also be a stylistic change made
TO 1tcx.~dv
7totTeLV in Lk. 10:
IO: 19
I9 may
mayaIso
xotl O"XOA01tVap&v
O'xoA07teVapWV in
either by Justin or his source; 33 (4) the presence of xcx.l.
Dial. 76: 6 is most difficult to explain, because the word occurs nowhere
in t11e
the New Testament and may be an addition made by Justin or
7t1. 1tlXo-cx.V
7tiiO'otV TI)V Mvcx.~w
Mvot~~v to E1tOCV6>
7tOCVW
his source; 44 (5) the alteration of Luke's E1tl.
7tocO"Y)~ aUVOC~6><;
auvoc~ewt; can be explained as an attempt to parallel the preceding
1tOCO"1)<;
7tOCVW I)tp6>V
IScpewv X.~.A.
X.T.A. and is certainly an improvement on the style of Lk.
E1tOCV6>
IO: I9. It is, therefore, apparent that either Justin or his source modified
10:19.
the text of Lk. IO:
10: 19
I9 making stylistic changes and improvements in
the text.
Conclusion
5. C
onclusion
The sayings in Dial. 76:4 and Dial. 76:5a are joined in Justin's text
A pol. 15:
I5: 1-4
I -4 (see above, pp. 96-97),
by the simple connective Xot(,
Xcx.L, which in Apol.
1 Plummer remarks (p. 279) that the use of the article
artic1e with &~O\)O'tOt
&l;ouO"tot is very
unusual in the New Testament and completely lacking in the gospels except for
this verse.
2 AC3DWarAII unc.
unc.?7 al. pier.
pIer. c of Lk. 10: 19 also read IWl6l(tL
8t8(j)(J.~ and may have
been influenced by the same tradition that underlies the text of A pol. 76: 6.
3 In the only other instance in which 8l80VOtL
8L8ovot~ &~ouO'lOtV
el;ouO"LotV occurs with the infinitive
in the New Testament we do not find the 1'0\3
TO of Luke. Rather the form preserved
by Justin without 1'0\3
I: 12 and Rev. 13
:5).
TO seems to be more common Un.
On. 1:
13:5).
4 Alfred Resch argues that O'xoA07l'V8pwv
O"xoAo1t&v8pwv is derived from extra-canonical material, but he gives no evidence for this position (Ausserkanonische Paralleltexte
[Leipzig, 1893-1897J, Vol. II, p. 194).
II8
THE MISCELLANEOUS
SYNOPTIC SAYINGS
THE
MISCELLANEOUS SYNOPTIC
SAYINGS
97-98),Dial.
Apol. 15: 10-17 (see above, pp. 97-98),
Dial. 35:3 (see above, pp. 100-106)
indicates a elose relationship among the passages involved. The results of
my analysis of Dial. 76: 4 and Dial. 76: 5a indicate a similarly elose
relationship between these two verses in Justin's text:
Dial. 76:4 harmony of Mt. 8:II, 12 0- Lk. 13:29
Dial. 76:
5a harmony of Mt. 7:22,
7: 22, 23 0- Lk. 13:26,
13: 26, 27
76:5a
Obviously Justin's text is here following the context of Luke 13 with
parallels.
harmonization from the respective Matthaean paralleIs.
5a and Dial. 76:5b
76: Sb and between the
Between the sayings in Dial. 76:
76:5a
sayings in Dial. 76:5b and Dial. 76:6, Justin has inserted longer introductory formulas, and the relationship among the synoptic sources of
these passages is likewise remote:
41 and known
Dial. 76: Sb
5b is derived from a source based on Mt. 25: 30,
3,41
to the author of the Pseudo-clementine Homilies.
Dial. 76: 6 is based on Lk. 10: 19.
It appears that Justin has collected in Dial. 76:4-6
76 :4-6 four logia that are
concerned with the theme of God's plan for good and evil men.
D. THE
OF PSALM
THE NARRATIVE
NARRATIVE EXPOSITION
EXPOSITION OF
PSALM 21 (Dial. 98-106)
98-I06)
In his still unpublished study of the synoptic narrative in Justin's
writings Kster distinguishes in Dial. 98-106 a section devoted to the
exposition of Psalm 2I. 11 Within the limits of this section there are ten
instances in which Justin quotes words of Jesus (Dial. 99:1, 2; 100:1,3;
IOO:I, 3;
I03:6, 8; 105:5,6; 107:12);
I07:I 2); however, these words of Jesus are
101:2; 103:6,8;
not technically "sayings": they belong rather to the narrative material
in scriptural proof and may have been extracted by Justin from a special
source. I shall, nevertheless, proceed to a discussion of the individual
sayings in this section to determine some of the features of the source
on which this material is based.
I. The sayings previously discussed

Of the ten times that Justin quotes words of J esus in this section, I
have already analyzed six of these in the chapter devoted to the sayings
that occur more than once in Justin's writings. A
A summary of the conSeptuaginta und Synoptischer Erzhlungsstojj,
9- 1 9 2 .
Erzhlungsstojj. pp. 18
I89-192.
107: 1I falls outside the limits defined by Kster (Dial. 98-ro6).
98-106),
Although Dial. 107:
it appears to me that Dial. 107: 1I is part of the section on the exposition of Psalm
21;
2I; and in private consultation with me Prof. Kster has recognized the probability of my position.
1
II9
clusions reached with regard to these sayings appears in the following

table:
Dial. 99:2
99: 2 (see above, pp. 32-33)
Dia!.
14:36 for the
based on Mt. 26:39 with influence perhaps from Mk. I4:36
word order
Dial. IOO:
100: I (see above, pp. 25-28)
Dia!.
10: 22
based on either Mt. II: 27 or Lk. IO:
Dial. 100:
Dia!.
IOO: 3 (see above, pp. 30-32)
9:22
8:31)
22 (or Mk. 8:
3I)
based on a post-synoptic combination of Lk. 9:
and Lk. 24:7
Dial.
Dia!. 10
IO 1:2
I:2 (see above, pp. 17-20)
I7-20)
18 andjor Lk. 18:
19 in harmony with Mt. 19:
17,
based on Mk. 10:
IO:I8
I8:I9
I9:I7,
plus an ending known to other fathers
Dial. 103:
Dia!.
I03: 6 (see above, pp. 37-43)
combines Mt. 4: 10
IO and Mt. 16:23
I6:23
Dial. 103:
Dia!.
I03:88 (see above, pp. 32-33)
re1ated
related to Dial.
Dia!. 99: 2 (see above on this page) perhaps quoted from
memory
2.
Dialogue
Dia!ogue 99: I
Dial.
Dia!. 99:1
99:I
'0 6E6~,
6e6c;,
o 6E6~,
6e6c;,
"~V~
Wi1: 't"L
'CL,
Eyx~'t"eAme~
eYXi1:TEAL7tEC; [LE;
fLe;
Mt. 27:46b
Mk. I5:34b
6Ee
6eE [LOU
fLOU
6Ee [LOU,
6eE
fLOU,
o 6e6c;
6E6~
o 6E6~
6e6c;
LV~'t"L
~Vi1:T~
dc; 't"L
TL
EL~
[LE
fLe EyxlX't"eAmE~;
eYXi1:TEAL7tec;;
EyxlX't"eAme~
eYXi1:TEAL7tEC; [LE;
fLe;
[LOU
fLOU
[LOU,
fLOU,
The text of Dial. 99: I reveals harmonization of Mt. 27: 46b and
Mk. 15:
I5: 34b. The cry 0 6E6~,
6e6c;, 0 6E6~
6e6c; in Dial. 99: I is closer
doser to Mk. 15:
I5: 34b
(0 6E6~
[Lou,
0
6E6~
[Lou)
than
to
Mt.
27:46b
(SEe
[LOU,
6Ee
[Lou),
but
~VIX
6e6c; fLOU, 6e6c; fLOU)
(6eE fLOU, 6eE fLoU),
~Vi1: 't"L
TL
of Dial. 99:1
99:I is based on the reading of Mt. 27:46b (tVIX't"L),l
(tVi1:TL),1 where Mk.
15:
34b has d~
ustin's final phrase eyxlX't"eAme~
I5 :34b
dc; 't"L
TL22 J
Justin's
eYXi1:TEAL7tEC; [LE
fLe returns to the text
of Mk. I5:34b (EyxlX't"eAme~
(eYXi1:TEAL7tEC; [LE),
fLe), where Mt. 27:46 has the reverse order
([LE
ustin's text is based on a harmony of Matthew and
(fLe eyxlX't"eAmE~).
eYXi1:TEAL7tec;). That J
Justin's
1 There is no difference between rva
tvO( 'rL
'1:L and !va'rL
!Vo('1:L because there was no spacing
between words in most Greek manuscripts of this period (Blass-Debrunner-Funk,
12 (3) and 299 (4) ).
22 Mk. 15:34b reads rva'r\
tVo('1:l in 237.349.713.1424.14; however, these manuscripts
are all
an much later than ]ustin
Justin and merely reveal the same harmonization of Mt.
27: 46 band Mk. 15: 34b found in Dial. 99: I.
1.
120
SAYINGS
YINGS
Mark here is certain, because Mt. 27 :46b is based on Mk. 15: 34b, which
it has altered ; yet Dial. 99: I contains features of both gospels in this
saying. That Justin himself did not harmonize these texts but used rather
a written source that had these harmonistic features is supported by the
presence of the same harmonistic features in Eusebius: 1
Demonstr. evang. X, 8, 8 (Heikel, VI, ces,

GCS, P.472)
6eo<; 0
(; fJeo<;
6e6<;
o(; fJeo<;
!l0u !voc'n
(VOC"t'L YXOC't"EAL1tE<:;
eyxoc"t'EAL7tE<; (.Le;
!le;
(.LOU
Eusebius claims to be quoting Matthew here, but what he was probably

27: 46b harmonized with material from Mk.
quoting was a text of Mt. 27:46b
2
2
b.
15 : 34b.
15:34
3 Dialogue 105: 5
Dial. 105:5
Lk. 23:46
IIchep, e~<:;
d<; xe~pcX.<;
xe!:pcX<; (jou
crou
llchep,
1tcX.'t"ep,
1tcX"t'ep, e~<:;
d<; XdpcX.<:;
Xe!:pcX<; (jou
crou
1tocpoc't"Lee(.LocL
1tOCPOC"t'L6e!lOCL 't"o
"t'o 1tve(.LcX.
1tve!lcX (.LOU.
!l0U.
1tocpoc't"Lee(.LocL
1tOCPOC"t'Lee!lOCL 't"o
"t'o 1tve(.LcX.
1tve!lcX (.LOU.
!l0U.
The exact agreement between Dial. 105:5 and Lk. 23:46 ]eaves
leaves no
doubt that either Justin or his source was here based on Luke. Matthew
and Mark do not have a parallel to the passage.
4. Dialogue 105: 6
Dial. 105:6
Mt. 5:20
AyW
yocp U(.L~v
AEYW YcXP
U!lf:v {)'t"L
I.l"t'L
, EcXV !l
~ 1tepL(j(jeuOfl
1tep Lcrcreuo-n
'Eocv
{.L~
U!lwv -1j
~LXOCLOcrUV'Y)
U(.Lwv
~ ~LxocLOaUVYj
Mv
EcXV (.L~
!l~ 1tepL(j(jeuOfl
1tepLcrcreuo-n
u(.Lwv
u!lwv ~ ~LXOCLO(jUVYj
~LXOCLOcrUV'Y)
1tAe~OV "t'
't"wv
1tAef:ov
WV ypoc(.L(.Loc't"WV
YPOC!l!lOC"t'EWV
xoc/.
cI>OCPLcrOCLwv
xoct <l>ocPL(jOCLWV
e~(jEAfJYj't"e
ou (.L~
!l~ dcrEA6'Y)"t'e
, 't"YJV
\ OCcrLAeLOCV
.,
eL<:;
OC(jLl\eLOCV
d<;
~v
"t'WV
't"WV oUpocvwv.
oupocvwv.
1tAe~OV "t'wv
't"WV YPOC(.L(.LOC't"EWV
1tAef:ov
YPOC!l!lOC"t'EWV
xoct
xoc/. <l>ocPL(jOCLWV,
cI>OCPLcrOCLWV,
(.L~ d(jEAfJYj't"e
ou !l~
dcrEA6'Y)"t'e
d<;
d<:; ~v occrLAeLocv
ocmAeLOCV
"t'wv
oupocvwv.
't"WV
The exact agreement of Dial. 105: 6 with the text of Mt. 5: 20 leaves
little doubt that either Justin or his source was here dependent on
Matthew.
1 This agreement between Justin and Eusebius also refutes the view of Baldus
(p. 43) that Justin was here quoting from memory.
2 The only difference
dliference between Dial. 99: land Eusebius' text is the absence of [Lou
in J ustin's version, a difference that does not affect the results of my analysis.
121
I2I
THE
TRE MISCELLANEOUS SYNOPTIC SAYINGS
5. Dialogue 17: I
Dial. I07:I
Mt. 16:4
I07: I
reveti
rVa:
7tov1Jpti
TCOV1Jpa:
xcd
KCXt
{loLxcxAl~
[J.OLxcxAtc;
O"1J{ldov
O""Yl[J.r.ov
yeveti
YVa:
7tov1Jpti
TCOV1Jpa:
xcxl
xcxt
[J.OLXCXAL:;
{loLxcxAl~
O"1J{ldov
O""Yl[J.r.ov
em~1J't"e~,
m~1JTE:r.,
em~1J't"d,
m~1JTd,
xcxl
xcxt
O"1J{ldov
O""Yl[J.r.ov
,
01)
xcxl
xcxt
O"1J[J.E:r.ov
O"1J{le~ov
ou
aoe~ae:'t"cxL
cxu't"o~c.,
e:L
L (l-f)
[J.~ 't"o
TO
O"1J{le:~ov
O""Yl[J.r.ov
'Icuv~.
'Iwva.
Mk. 8:12
Mt. 12:39
Lk. II:29
'TL
t"1. -1j~ YVa:
yeveti
CX\)T1J
CX1J't"1j
yeveti
YVa:
7tov1Jpti
TCOV1Jpa:
xcxl
xcxt
[J.OLxcxAtc;
(loLxcxAl~
O"1J{ldov
O"1J[J.dov
-1j
~ yeveti
YVa:
CX\)T1J
CX1J't"1j
yeveti
YVa: 7tOV1Jpoc
TCOV1JPOC
,
ea't"LV
O"TLV
O"1J{ldov
O""Yl[J.r.ov
~1J't"e~
~1JTr.
O"1J{le:~ov
O""Yl[J.r.ov;;
<X.{l-f)v
&.[J.~v
Aeyw
AS:YCU
u{l~v,
u[J.r.v,
,
eL
E:L
xcxl
xcxt
O"1J{le~ov
O"1J[J.dov
,
01)
ou
xcxl
xcxt
O"1J{le~ov
O""Yl[J.dov
,
01)
ou
aoe~ae't"cxL
aOe~O"TCXL
aoe~ae't"cxL
aOe~O"TCXL
aoe~ae:'t"cxL
aOe~O"TCXL
aoe~ae't"cxL
aOe~O"TCXL
cxu't""{i
cxuT7j
dcL (l-f)
[J.~ 't"o
TO
O"1J{le~ov
O""Yl[J.dov
'Icuvi.
'Iwva.
't"ri
TTI yeve~
yV~
TCX1)T"{J
't"cxuTfl
O"1J[J.E:r.ov.
O"1J{ldov.
cxu't"ri
CXUTTI
d
cL (l-f)
[J.~ 't"o
TO
O"1J{ldov
O""Yl[J.dov
cxu'
t""{i
cxuT7j
d
L (l-f)
[J.~ 't"o
TO
O"1J{le~ov
O""Yl[J.r.ov
'Iwva
'Icuv~
'Icuv~.
'Iwva.
em~1J't"e~,
m~1Jnr.,
~1JTr.,
~1J't"d,
TOi)
't"ou
7tp0(j)~'t"01).
TCPOcp~TOU.
Two versions of this saying are found in the synoptic tradition: (I) the
version of Q preserved in Mt. 12: 39 and Lk. II: 29 and (2) the version
I07: II is
of Mk. 8: 12 used as the source for Mt. 16: 4.1 The text of Dial. 17:
identical to Mt. 16:4 and Mt. 12:39, except for the use of the plural
CXUTOr.c; in Dial. 17:
I07: I for the singular cxu't"ri
CXUTTI in both Mt. 16:4
cxu't"o~c.,
16: 4 and Mt. 12 :39
and the addition in Mt. 12: 39 of 'TOi)
t"OU 7tpo(j)~'t"01),
TCPOCP~TOU, which is not found in either
I07: II or in Mt. 16: 4; however, this minor difference does not exdude
Dial. 17:
exc1ude
the possibility that either Justin or his source used Mt. 12: 39 as the
107: II is, however, dosest
basis for this saying. Dial. 17:
c10sest to Mt. 16:4,
16: 4, and
it is probable that Justin is dependent upon this verse in Matthew for
this saying in Dial. 17:
107: 1.
E. SAYINGS THAT
TRAT ApPEAR IN NARRATIVE CONTEXTS
andDial.
There are in Dial. 49:5 and
Dial. 51:3 two sayings of Jesus that occur
in Justin's text in a narrative context that concerns John the Baptist.
Apparently these sayings were quoted by Justin from narrative material
rather than from a sayings collection; nevertheless, I shall analyze in
detail each of these sayings in its narrative context.
1 See Vincent Taylor, The Gospel According to Saint Mark (London, 1955), p.
363. The question of synoptic sources is here complicated by the fact that in
Matthew the versions of Mark and Q are identical except for the addition of T01)
TOi)
1tPOq>~TOU
"POCP~TOU in Mt. 12:39; however, this uncertainty does not affect rny
my discussion.
122
I.
Dialogue 49:5
49: 5
Dial. 49:5
IM xoct
xocl.
8o 'iJfLe't'e:PO<;
~[Le't"pOe;
Xp~(J't'o<;
XpLCHOe;
dp~xe:~
dp~x~
E7tl. n<;
yYje; 't'6't'e:
't"6't"
E1tt
't'o!:<;
't"OLe; AeyouO"~
Myoucn
7tpO 't'013
't"O XP~O"'t'013
Xp~(r'!O
1tpO
'HALOCV
EA6e:!:v'
EA8LV'
~e:!:v
~LV
,'HALOCe;
HALOC<; fLEV
[LEV
xoc1.
xocl.
EAe:UO"e:'t'OC~
EAUO"'t"OC~
10-13
Mt. 17:
17:10-13
Mk9: II - 1 3
10xoct
E1t'YJpW't"YJO"ocv
10xocl. E7t1jpW'!'YJO"ocv
ocu't"ov 0OLL fLoc6'
[Loc81j'
ocu't'ov
YJ't"ocl.
t'oct
Aeyone:<;'
AeyoV't"e;'
,I .,..,.
't'~
't"~ ouv
OL ypocfLfLoc't'e:!:<;
ypOC[L[LOC't"Le;
AeYOUQ"LV
Aeyoumv
O't'~
O't"~
"
E1t'YJpW't'wv
E7t1jPW't"wv
, ,
ocu't'ov
ocu't"ov
Aeyov't'e:<;
AeyoV't"e;
" t'L
O'
o't"~
MyouO"~v
AeYouO"w
ypOC[L[LOC'tt'e"Le;
OL ypocfLfLOC'
:!:<;
O'
" t'L
O't"~
'HALOCV ~e:!:
~er:
EA6dv
EA8er:v
1tpw't'ov;
7tpw't"ov;
110 aE
~E &1toxp~6d<;
118
cX.7toxp~8de;
e:!1te:v'
d7tv'
'HALOCV ~d
aer:
EA6e:!:v
EA8er:v
1tpW't'ov;
7tpw't"ov;
128
12
YJ
0 ~E
aE gCP'
~CP1j
ocu't'O!:<;
OCU't"OLe; .
'HA~OCe;
'HA~OC<;
~PXe:'t'oc~
~PX't"oc~
[LEV
fLEV
xoc1.
xocl.
l1xoc~
\
,I
'HALOCe;
'HALOC<; [LEV
fLEV
EA6wv
EA8wv 1tpW't'ov
7tpW't"ov
&1toxoc't'ocO"'t'~O"e:~
cX.7toxoc't"ocO"'t"~O"~
&1toxoc't'ocO"~O"e:~
cX.7toxoc't"ocO"~O"~
&1tOXoc6~0"'t'a.Ve:L
cX.7toxoc8~0"'t"!l.v~
mxv't'oc
mxV'!oc
mx.v't'oc
7t!l.v't"oc .
1ta.V'
t'OC .
7t!l.v't"oc
xoct
xocl. 1tW<;
7tWe; yeypOC1t't'oc~
yeypOC7t't"oc~
e:1tL
uwv
7t~ 't'ov
't"OV UWV
't"o
cX.v8pW7tou,
't'013 &v6pW1tOU,
~voc 1tOAACt.
LVOC
7tOAAa. 1toc6:n
7toc8~
xocl. E~ou~e:v'YJ6:n;
E~ouaV1j8~;
Xocr.
13&MCt.
13cX.M~ Aeyw
U[LLv IS'
8't"~
UfL!:V
t'L xocl.
XOCr.
,'HALOCe;
HALOC<; EA
~Au6e:v ,
EA~AU8v,
,\
Aeyw ~E
:
....
rl
U[ii:v
Ul.HV 1S't'~
O't"~
'HALOCe;
~a1j ~A6e:,
~A8,
'HALOC<; ~~'YJ
, ,
xoc~ oux
E7teyvwO"ocv ocu't'6v,
ocln6v,
E1teyvwO"ocv
cX.AA' E1tob)O"ocv
E7tOL1jO"OCV
&AA'
, t'<j>
octmj)
OCU'
80"oc ~6eA'YJO"ocv
~8eA1jO"ocv
1S00oc
12
~E
12Myw
Aeyw aE
U[LLV
ufL!:v 8n
IS't'L
'HALOC<; ~~'YJ
'HALOCe;
~a1j ~A6e:v,
~A8v,
, ,
xoc~ oux
,, ,I
,, ,,
e:1te:yvwO"ocv
7tyvwO"OCV OCU't'ov,
ocU't"ov,
cX.AA' E1tOL'
E7tOL1jO"OCV
&AA'
YJO"OCV
,
,V ocu't"!p
e:v
ocu't'<j>
80"oc ~6eA'YJO"ocv.
~8eA1jO"ocv.
1S00oc
oi)..we;
xoc~ 8
ULOe;
OU't'W<; XOCL
0 UW<;
't'013 &v6pw1toU
't"o
cX.v8pw7tou
[LeAA~ 1ta.O"Xe:w
7t!l.O"XW
fLeAAe:L
" ocU't'wv.
,<v
OC1t
OC7t
OCU'
t"WV.
13't'6't'e:
O"Uv!fjxocv
13't"6't" O"uvljxocv
OL [Loc81j'
fLoc6'YJ't"ocl.
t'oct
(t\
fl
xoct
xocl. yeypoc1t't'oc~
yeypoc7t't"oc~
"
T 6't'e:
O"uv!fjxocv
6't" O"uvljxocv
OL [Loc81j'
fLoc6'YJ'tt"ocl.
'oc1.
,I
o't'~
O't"~
,~
t\
xocl.
E7tOL1jO"OCV
XOCr. E1tobJO"ocv
,
OCU'
OCU't'<t"0j>
1S00oc
80"oc ~6e:AOV,
~8AOV,
xoc6w<;
xoc8we; yeypOC1t't'OCL
yeyPOC7t't"OC~
e:1t
" OCU'
" t'OV.
7t
ocu't"OV.
YINGS
SAYINGS
lh~ m:pt
()'n
'Iwa.vvou
'Ic.ucX.vvou
't'OU
't"013 CX1t't'~O''t'ou
CX1t't"LO''t"013
dm;v CXU't"Or:~.
CX1J't'OLC;.
e:!m:v
123
8-n
m;pt
()'t"L 1te:pt
'Ic.ucX.vvou
'Iwa.vvou
't'OU
CX1t't'~O''t'ou
't"013 CX1t'
t"LO''t"013
dm:v CXU't"Or:~.
CX1J't'OLC;.
e:L1te:V
The introductory narrative material of Dial. 49: 5 is vaguely reminis17: 10

10 and Mk. 9: II,
II, but it appears that Justin or his source
cent of Mt. 17:
exercised considerable freedom in composing this introduction, because
its relationship to the gospel paralleis is hardly more than allusive.
With respect to the saying itself there are only two differences between
the text of Dial. 49: 5 and that of Mt. 17:
17: II,
II, 12,
12, and both differences can
be explained as stylistic changes made by Justin: (I) Dial. 49:
49:55 reads
AeuO'e't'CX~
Ae:UO'e:'t"CXL for Matthew's ~pxe't'cx~;
~PXe:'t"CXL; however, we have already observed a
similar preference in the case of Dial. 35: 3C where J ustin's text has
AeuO'ov'rcx~
~pxov'rcx~ of Mt. 7: 15
15 (see above, p. I02);
I02); and (z)
(2) the
Ae:UO'
OV't"CXL for ~PXOV't"CXL
CXtl't"<J>
t'C{> in Dial. 49: 5 is apparently an attempt by
absence of V before cxu'
Justin or his source to suppress a Semitism. 11
Following the saying itself Justin has more narrative material, which
is in this instance identical to the text of Mt. 17:
13. Inasmuch as Mt.
I7:I3.
I7:IO-I3 used as its source Mk. 9:II-I3, there can be little doubt that
Matthew's text and not a presynoptic source was ultimately the basis of
Justin's reading. Indeed, this investigation leads us to the conclusion
condusion
that Justin used either the text of Mt. 17:
I7: 10-13
IO-I3 or a post-synoptic
narrative source based on this Matthaean narrative.
Dialogue 51:
5I : 3
51:33 has no dose gospel parallel
The narrative introduction in Dial. 5I:
and is, therefore, probably a composition of Justin himself:
2.
z.
dp~xe~ ae
m:pt ''rOU
fL'Y)X't'~ ye:v~O'e:O'eCXL
ye:v~O'e:O'ecx~ V 't"<J>
'<{> yve:~
ufLwV 1tporp~'r'Y)v
e:LP~Xe:L
ae: 1te:pt
t"013 [L7)XE't"L
YEVe:L [Lwv
1tpo(j)~'t"7)V xcxt
1te:pt
8't'L
1ta.ACX~ x'
Y)PUO'O'OfLv'Y) U1tO
aLCXe~X"t)
1te:pl, ''rOU
t"013 myvwvcx~
1tLYVWVCXL ()'
t"L ~ 1tcX.ACXL
X7)PUO'O'O[LEV7)
1tO 't'oi)
't"013 ee:ou
ee:013 XCXLV~ aLCXe~X7)
aLCX'rCXXe~O'e:O'eCXL
cxtJ't'oc; WV
,ofhwc;.
aLCX't"CXXe~O'I:::O'eCXL ~a"t)
~a7) 't'o't'e:
't"6't"e: 1tCXp1jv, 't'ou't"
't"013't"' ~O''t'LV
~O''t"LV cxu't"o~
&v 0 XPLO''rOC;
XpLO''t"6~ ,o't"c.u~.
However, the saying itself has dose

close paralleis in Matthew and Luke:
51:3
Dial. 5I:3
Mt. II:
II: 12-15
IZ-I5
Lk. 16:16
I6: I6
12&'1tO ae: 't"WV
vOfLoC; xcxl,
xcxt
'0 v6[L0~
ot 1tP0(j)1j't"CXL
1tPOrp1j't'CXL
OL
'0 v6[L0~
vOfLoC; xcxl,
xcxt
ot 1tPO(j)1j'
1tPOrp1j't'CXL
ot
t"CXL
1 Lohmeyer, p. 269.
z69. This suppression of the Semitism finds widespread support
in the manuscript witnesses of Mt. 17: 12
IZ (Sinaiticus DFUW 047 13.
z8. ZI3 477.
13.28.213.477.
517.
660. 700. 1OIO.
IOIO. 1279.
IZ79. 1293.1424.1555.1604.2145.
IZ93. 14z4. 1555. 1604. zI45. al. cf. ei it.pler. Syr.hl.text.hier.
517.660.700.
COp.bO'
COp.bO. Arm. Geo).
I244
12
(LEXPL
fLEXPL 'IcucXwou
'Ic.uciwou
'rO <X7t'rLG'rO
"t"o
CX1t"t"LO'' t"O'
e~
E~ (hou
{hou
~ MLAeL<X
CXO'LAdcx
'rWV OUP<XVWV
"t"wv
OUPCXVWV
~(LepWV
~fLepwv 'IcucXwou
'Ic.uciwou
'rO <X7t'rLG'rO
"t"o
CX1t"t"LO'' t"O
~c.uC; &P'rL
<Xp"t"L
~CUC;
CXO'LAe(cx.
~ <XGLAd<x
'rwv
"t"WV OUp<xVWV
OUpcx.VWV
fLEXPL ,'IcucXvvou
Ic.uciwou
(LEXPL
""
,I
<X7tO
'ro're
CX1tO
"t"O"t"e:
~ <XGLAe(<X
CXO'LAe:(cx.
'rO
6eo
"t"O eeo
eu<xyyeA(~e'r<XL
e:Ucx.yye:A(~e"t"CXL
x<XL
XCXL 1tOCC;
7tOCC; dc; <xuTIjv
cx.UTI)V
LcX~e'r<XL,
Lci~e"t"cxL,
LcX~e'r<XL,
Lci~e:"t"cxL,
X<Xl. L<XG'r<Xl.
XCXL
LCXO'' t"CXL
X<Xl. L<XG'r<Xl.
Xcx.L
LCXO'' t"cx.L
cXp7tcX~OUGLV
&:p1tci~ouO'LV <xUTIjV.
cxu"t"~v.
LcX~e'r<XL.
Lci~e:"t"cxL.
cXp7tcX~OUGLV
&:p1tci~ouO'LV <xUTIjV.
cxuTI)v.
131tciv"t"e:c;
7tcXv 'rec;
yap
ycXp
ot 7tpoqr'ij'r<XL
1tPO<:p~"t"cx.L
x<Xl.
Xcx.L 0
Q v6(Loc;
v6fLoC;
~cuc;
cucXvvou
~c.uc; 'I
'Ic.uciwou
e7tpocp~'reuG<Xv
E1tP<:p~"t"e:UO'CXV
x<Xl.
XCXL e~
d 6EAe're
eEAe"t"e
l'x<Xl.
e~ 6EAe're
l'xCXL e:L
eEAe:"t"e:
~E~M6<XL,
M~CXO'eCXL,
~E~<XG6<XL,
~E~CXO'eIXL,
<xu'r6c;
cxu"t"6c; eG'rLV
EO'' t"LV
cx.u"t"6c; eG'rL
EO'' t"LVv
<xu'r6c;
'HA(<XC;
'HA(cx.C; 0
Q (LEAACUV
fLEAAc.uV
'HA(W;
'HA(CXC; 0
Q (LEAACUV
fLEAAc.uV
~PxeG6<XL.
~PxeO'eCXL.
..
"
o, excuv
CU'r<X
exc.uv
c.u"t"CX
,, ,I
<XXOUeLV
CXXOUeLV
(
,1
<Xxo're'rcu
cxxo"t"e"t"c.u
~PxeGe<XL.
~PXe:O'ecx.L.
15 {;
Q ~XCUV
~Xc.uV
,
,
&'r<X
(;)"t"cx.
,
I
cx.XO"t"e:"t"c.u
<Xxo're'rcu
:12-1S and Lk. 16:16

This material in Mt. II :I2-r5
r6:r6 has its origin in Q, which
both Matthew and Luke adapted for their own respective needs. 11 Creed
argues that "from a literary point of view the version given here [Lk.
r6: 16J
r6J may be confidently pronounced secondary. Luke probably feit
16:
feIt the
obscurity [of Q, which is more closely preserved in MatthewJ and has
clear but different meaning to the words." 2
given a c1ear
The opening words of Dial. SI:
sr: 3 0
Q v6(Loc;
v6fLOC; x<Xl.
XCXL ot 7tpOCPY)'r<XL
1tPO<:p~"t"cx.L (LEXPL
fLEXPL 'IcucXwou
'Ic.uciwou
are identical to the first half of Lk. 16:
r6: 16,
r6, but from this point on the text
SI: 3 follows c10sely
closely the text of Mt. II: 12-15.
of Dial. sr:
r2-r5. The mention of
John in Lk. 16:
r6: 16a
r6a was a convenient point at which to move flOm
flom the
(fLEXpL 'IcucXvvou)
, Ic.uciwou ) to the Matthaean parallel ('IcucXwou
('Ic.uciwou 'rO
"t"O
Lukan reading ((LEXPL
CX1t"t"LO'' t"O) .
<X7t'rLO"'rO)
The use of e~
(hou in Dial. sr:
E~ {hou
SI: 3 is different from both ~cuc;
~c.uc; &P'rL
<XP"t"L of Mt.
and &7tO
r6: 16,
r6, aIthough
&1tO 'r6're
"t"6"t"e: of Lk. 16:
although it is synonymous with the
II: 12
r2
1
2
Bultmann, pp. 164 ff.

p. 20 7.
125
Lukan phrase. It is clear, however, that Justin could not have followed
a~ X."t'.A.
the Matthaean reading ~w<; &p'"t'L,
&.P'"n, which presupposes the cX.7tO
chto 8e
X.'t".A. at
the beginning of Mt. II: 12. Rather this change to E~ ()'t"ou
l)-rou in Justin's
text was required by Justin's progression from Lk. 16: I6a to Mt. II: I2b.
That Justin has no exact parallel to Mt. II: 13
I3 is not surprising, because
the contents of this verse have already been included at the beginning of
Dial. SI:
51: 3 from the Lukan parallel (Lk. 16: 16), but Dial. SI:
51: 3 returns to
the order of Matthew, reproducing exactly the reading of Mt. II: 14, 15,
except for the addition of cX.XOOe:LV
cXXOUELV in Dial. 51:
SI: 3 perhaps from Lk. 8: 8
or Lk. 14:35. 11
This investigation leads us to the conclusion that for the saying in
Dial. SI:
51:33 Justin or his source harmonized Lk. 16:
I6:I6a
II:I2bI6a with Mt. II:
12 b15,
IS, but from the evidence available it is impossible to determine whether
this harmonization was produced by Justin hirnself or was derived by
hirn from a harmonistic source.
F. THE SAYING QUOTED FROM MEMORY (Dial. 122: I)

Dial. 122:1
122: I
vuv a~
8e amAO"t'e:pov
8mA.6npov
utol. "'ye:e'
(EE'YYJ')'YJv<;,
)V<;,
ULOl.
w<;
w<; cxu"t'o<;
cxu't"o<; e:L7te:,
EI7tE,
",((vE0"6E.
yLve:0"6e:.
Mt. 23:15
Oucxl. ufL'i:v,
ufl~v, ypcxfLfLcx"t'e:'i:<;
ypcxflflcx't"E~<;
xcxl. ct>CXpLO"CX'
i:OL U7tOXPL"t'
CXL,
<l>CXPLO"CX~OL
U7tOXPL't"CX(,
()'
t"L 7te:PLOCye:"t'
7tEp LOC"'(E't"Ee: "t"1jv
TIJv 6OCACXO"O"CXV
l)-rL
xcxl.
~'YJ?av 7tOL1jO"CXL
Kcxt "t"1jv
TIJv ;1JpaV
7tOL~O"c(L ~vcx
zvoc
7tP0O"~AU"t'OV, xcxl. ()"t'cxv
,
...., ,
"'yev'YJ"t'cxL,
(EV'Y)'t"CXL, 7tOLe:'
7tOLEiL
CXU't"OV
:"t''t"Ee: cxu't"ov
utov "'(EEWY)<;
ULOV
ye:ew'YJ<;
amAO't"e:pov
8mA.6't"Epov ufLwv.
uflwv.
The context of this passage in Dial. 122: I indicates that Justin was
probably only alluding to this saying of Jesus in Mt. 23: 15, and a comparison of the two passages shows that this is indeed the case. Justin
was here apparently quoting from memory, and there is no reason to
believe from the context of this verse that Justin was trying to quote
exactly the words of J esus.
1 In Mk. 4:9,
4: 9,23;
cXXOUe:LV also appears, but the wording is slightly different
1
23; (7: 16) aXOUeL\I
from that of Luke's text. Only in Matthew does this saying appear consistently
cXXOUe:LV (11:15; 1
13:9,43).
withoutthe word axouew
3:9,43).
126
G.
REMAINING SYNOPTIC SAYINGS
There still remain to be discussed two sayings that have paralleIs

in the synoptic gospels, Dial. 81: 4 and Dial. 125: 1.
r.
r.
1.
Dialogue 81:
4
81:4
Dial. 81:4
Mt. 22:30
Mk. 12:25
6
Lk. 20: 35, 336
35
350~
0 t ~e
x(X't"(x~Lc.u6ev't"ec;
x<X1'oc~Lc.u6'II1'e:<;
EV
E'II yap
yll.p T'(i
1'~
,,
1,
(Xv(X<J't"(X<JeL
OC'llOCcr1'OCcre:L
EX 'IIe:xpW'II
vexpwv
O\)'t"e
O1'e:
o\)'t"e
o1'e:
&'v(X<J't"w<JL\I
eX.'IIoccr1'W(JL'II ,
,1
"
ou't"e
OU1'e:
Y<X[L~crOU(l'L'II
YOtt1.~<JOU<JLV
,1
"
ou't"e
OU1'e:
y(X[1.013<JLV
YOC[L0ucrL'\l
o\)'t"e
o1'e:
yoc[1.o13<JL\I
YOC[L0ucrL'II
,1
"
ou't"e
OU1'e:
YOC[L[~O'll1'<XL,
Y(X[1.1J6~<JO\l't"(xL
Y<X[L
'Y)6~crO'll1'<XL,, Y(X[1.L~O\l't"(xL,
eX.AA' WC;
w<;
&'AA'
&'AAa
eX.AAIl.
1S'
t"(XV yap
lhoc'll
yll.p
Y(X[1.L~OV't"(xL,
yoc[L[~O'\l't'OCL,
&'AA'
eX.AA' eL<Jlv
e:Lcrl.'II
WC;
w<;
't"013 (XLWVOC;
1'ou
OCLW'IIO<;
ixdvou
't"uX-dv
hd'llou 1'UXe:L'II
x(Xl TIjc;
xocl.
nj<;
&'v(X<J't"a.<Jec.uc;
eX.'IIoccr1',xcre:c.u<;
nj<; EX vexpwv
'IIe:xpW'II
TIjc;
oU't"e
"
OU1'e:
y(X[1.013<JLV
Y<X[LU(JL'II
o\)'t"e
OU1'e:
"
Y(X[1.L~OV't"(xL
YOC[L[~O'll1'OCL
360u~e
36ou~e yap
yll.P
&.7t06(Xve~v
~'t"LL
eX.7to6oc'lle:L'11 E:1'
SUV(XV't"(XL,
~U'llOC'll1'OCL,
Lcr,xyye:AOL
L<Ja.yyeAoL
&yyeAOL
llyye:AOL
llyye:AOL
&yyeAoL
~<JOV't"(xL,
E:crO'll1'<XL,
e:'II 1'<p
EV't"CJ)
EV
't"o~c;
E'II 1'OL<;
1''t"exv(X
X'IIOC
1'ou 6eo13
6e:ou
't"013
nj<;
TIjc;
,
1
(Xv(X<J't"(X<Jec.uc;
I)v't"ec;.
0'll1'e:<;.
oup(XvCJ)
oUP<X'IICJ)
oup(Xvo~c;.
OUP<X'IIOL<;.
L<JLV.
e:LcrL'\l.
Lcr,xyye:AOL
L<Ja.yyeAOL
y,xp e:LcrL'
\l,
ya.p
eL<JLV,
,
" 1
X(XL\ ULOL
XOCL
eL<JLV
dcrL'\l 6eo13
6e:ou
nj<;
TIjc;
&'v(X<J1'oc<Jec.uc;
ULOL
u~ol. oV't"ec;.
0'll1'e:<;.
11:
),
81: 4 is not identical to the text of any of the synoptic

The text of Dial. 81:4
gospels, nor are there any patristic texts that duplicate the peculiarities
of Justin's
J ustin's reading. The opening words of Dial. 81:4
81: 4 o\)'t"e
O1'e: Y(X[1.~<Jou<JL\I
yoc[L~crOUcrL'II
o\)1'e Y(X[1.1J6~<JOV1'(xL
o1'e:
YOC[L'Y)6~crO'll1'<XL are different from the reading of the synoptic gospels,
all of which agree in reading o\)1'e
o\)1'e Y(X[1.L~OV't"(xL.
o1'e: YOC[1.013<JLV
yoc[L0ucrL'\l o1'e:
YOC[L[~O'\l't'OCL. The &.Ma
eX.MIl. of
Dial. 81:4 finds its parallel in Mt. 22:30 (&.M')
(eX.M') and Mk. 12:25 (&.AA')
(eX.n') but
yll.P eX.7t06OC'
lle:L'II ~1'L
E:1'L MV(X't"(XL.
~U'IIOC1'OCL. Justin's
not in Luke, which contimIes ou~e yap
&.7t06(Xve~v
Lcr,xyye:AOL is identical to Lk. 20: 36, whereas Mt. 22: 30 and Mk. 12: 25
L<JocyyeAoL
w<; &yyeAOL;
llyye:AOL; however, the context here follows either Mt. 22:30
both have WC;
or Mk. 12: 25, omitting the Lukan phrase ou~e yap
&.7t06(Xve~v
yll.P cX:7to6oc'
lle:L'II ~'t"L
E:n MV(x't"(XL.
M'IIOC1'OCL.
The future form of the verb in Dial. 81: 4 (E:crO'
(~<JOV't"(x'L)
ll1'OCL) finds no parallel in the
e:L(JL'II; however, this change
synoptic gospels, all of which have the present eL<JLv;
127

YINGS
SAYINGS
to the future is'

is in agreement with the future forms ycx[J.~GOI)OW
YIXfl.~O"ouow and
ycx[J.1)6~GoV't"cx~
YIXfl."IJ6~O"o\l't"lX~ in Dial. 81: 4 and is demanded by the syntax. The verb
~GOVTCX~
(&AAcX LO"OCyye:AOL
~Goc'Y'YeAo~
~O"OV"IX~ of Dial. 81:4
81: 4 comes at the end of its phrase (&AAa
~GOVTCX~)
~O"OV"IXL) as is the case with the eLGLV
dO"LV in Mt. 22: 30 (&AA'
(&.M' we;
WI; &'Y'YeAo~
.yye:AOL V
ev Tej)
"eil
oupcxvej) eLGLV)
OUPlXveil
dO"Lv) , whereas the eLGLV
e:LO"LV in Mk. 12: 25 occurs at the beginning
(&AA' eLGl.v
&'Y'YeAo~ ev
V TOLe;
(&.AA'
e:LO").V we;
WI; .yye:AOL
"O~I; OUpotVo'i:e;).
oUPIXVO~I;). This word order in ]ustin's
Justin's text
might indicate that either ]ustin
Justin or his source was here harmonizing
Luke with Matthew rather than with Mark.
The remainder of the text of Dial. 81:4
&VotGTOCGeWe;
81: 4 (TeXVot
("exvlX TO
"oi) 6eo
6e:oi) 'tiie;
-rijl; &'vIXO""ocO"e:WI;
iSvTee;) finds its only gospel parallel in Lk. 20: 36 (XIX).
(Xotl. ULOL
I)LOL dO"LV
eLG~V 6eo
()V"e:I;)
6e:oi) 'tiie;
-rijl;
&VotGTOCGeWe;
I)LOl. ()V"e:I;),
iSVTee;), which either ]ustin
&'vlX(nocO"e:WI; ULO).
Justin or his source has condensed and
altered lightly in meaning: whereas in Lk. 20: 36 'tiie;
&vCXGTOCGeWe; modified
-rijl; &'vIXO""ocO"e:WI;
I)LOl., in Dial. 81: 4 'tiie;
TO 6eo.
ULO).,
-rijl; &VotGTOCGeWe;
&'vIXO""ocO"e:WI; modifies "oi)
6e:oi).
That ]ustin
Justin hirnself
himse]f either harmonized Mt. 22:30 (or perhaps Mk. 12:
25) with Lk. 20:36 or used a post-synoptic harmony of these verses is
certain. Matthew and Luke have both based their text on Mk. 12: 25,
which Luke altered considerably in adapting it to his context. This
consideration excludes the possibility of the use by ]Justin
ustin or any source
other than a post-synoptic harmony.
2.
Dialogue 125: II
125: I
Dial. 125:1
Mt. I3:3b-8
Mk.4:3-8
Mk.
4:3-8
a)
e~1jA6e:v LaOU
e~1jA6e:v
3'Iaou ~1jA6ev
~aou ~1jA6ev
G1teLpWV
0
O"7te:LPWV
b G1tdpwv
O"7te:LPWV
TO
G1teLpotL.
"oi) G1tdpeLV.
O"7te:Lpe:LV.
O"7tdpIXL.
Lk. 8:5-8
3&xoeTe.
3&'XOUe:"e:.
'E~1jA6ev
'E~1jA6e:v
o O"7te:LPWV
G1teLpWV
TO G1teLpotL
"oi)
O"7te:~PIXL
TO G1tE:LpotL
"oi)
O"7te:~PIXL
TOV 0"7t6pov'
G1tOpov'
"ov
TOV 0"7t6pov
G1tOPOV
"ov
'xotl.
V "eil
Tej)
'xIX). ev
O"7te:Lpe:LV
G1teLpeLV
, \
otl)TOV
IXU"OV
& [J.V
fl.EV
\
XIX). 8 [J.V
fl.EV
b) Xotl.
5e~1jA6e:v
5~1jA6E:V
o G1tdpwv
O"7te:LPWV
4Xotl.
yeveTo
4XIX). eyeve:"o
, TC;>
ev
"eil
O"7te:Lpe:LV
G1teLpeLV
8 [J.V
fl.EV
e1teGev
~7te:O"e:v
,1
"
e1teGev
e:7te:cre:v
,f
e1teGev
~7te:O"e:v
"
dl;
,,~v
eLe; T1jv
bMv,
1totpcX
7tlXpa T1jv
~v
bMv,
XIX). eA66\1't"IX
Xotl.
A6oV't"ot
\
\
Tot 1teTeLVot
"IX
7te:"e:LVIX
1totPcX
7tlXpa T1jv
~v
bMv,
XIX). ~A6ev
~A6e:v
Xotl.
\
\
Tot 1tE:TE:LVCX
"IX
7te:"e:LVIX
XIXL
Xotl.
XotTecpCXYE:V
xlX"ecplXye:v
, ,
otI)TO.
IXU"O.
XotTecpotYE:V
xlX"ecplXye:v
, ,
otl)Tot.
IXU"IX.
,
otUTO'
IXU"OU'
\,
XotL
XIXL\ 'ev
e:v TC;>
"<p
O"7te:Lpe:LV
G1tE:LpE:LV
, \
CXI)TOV
IXU"OV
8 [J.V
fl.EV
"
~7te;O"e:v
e1tE:GE:V
1tCXPcX
7tlXpa T1jv
~v
baov
xcxl.
XIX). XCXTE:1tot~(1),
xlXn7tIX~6"IJ,
\
\
XotL
XIXL Tot
"IX 1tE:TeLVot
7te:"e:LVIX
TO OupCXVO
"oi)
OUPIXVOi)
XotTecpotYE:V
xlX"ecplXye:v
, ,
otI)TO.
IXU"O.
128
THE MISCELLANEOUS SYNOPTIC SA YINGS
d)
a ae
~
5&.).},~
ae
,I
e1t1.
E1tL
'1"~
TOC m:1"pwa"YJ,
1tE:'TPW~'YJ,
5xocl. a).,).,o
\
~1tECIEV e1t1.
E:1tE:crE:V
E:1tL
1"~
'TOC 1tE1"PWa"YJ
1tE:'TPW~'YJ
81tOU
81toU oux
OUX
e:!XE:V y1jv
dXEV
81tou oux
OUX
dXEV
e:!XE:V y1jv
1to).,).,~v,
1tOAA~V,
XCl.1. epuev
XCXL
CPUV
xcxt
XIX1. E:u6uc;
Eu6u~
e~Yjp&v6Yj
E~'YJp&v6'YJ
e~O:Ve1"EL).,EV
E~CXV'TE:LAE:V
e~Cl.VhEL).,EV
E~CXV'E:LAE:V
aL~
~LOC 1"0
'TO fL~
!l.~
~LOC 1"0
,0 fL~
!l.~
aL~
~XELV
~XE:LV
~XELV
~XE:LV
&.VO:1"E[).,O:V1"O~
&'VCX,dACXV,OC;
&60~
y1j~.
&6oc; y1jC;"
6XCXL
6xIX1. 8,E:
81"E
&'Ve1"EL).,EV
&.V't"E:LAE:V
exa:UfLO:1"[CI6"YJ,
EXCXU!l.CX'T~cr6'YJ ,
eXCl.UfLlX1"LCI6Yj,
Excxu!l.cx,~cr6'YJ,
XOCL aL~
~LOC 1"0
,0
xO:1.
xIX1.
XOCL aL~
~LOC 1"0
,0
ae
o ~).,LO~
~ALOC;
fL~
!l.~ ~XELV
~XE:LV
fL~
!l.~ ~XELV
~XE:LV
PL~O:V
P~~CXV
e~Yjp&v6Yj.
E~'YJp&v6'YJ"
PL~IXV
P~~CXV
77OCAAOC
).,).,CI. ~
e~"YJP&v6Yj.
E~'YJP&v6'YJ"
7XCl.1. a).,).,o
7XCXL
OCAAO
~1tECIEV
~1tE:crE:V
"
E1tECIEV
E:1tE:crE:V
ae
E:LC;
EL~
'1"~~
TOCC; &.x&v60:~,
&.x&v6cxc;,
,0 1tE1"pWaE~
1tE:'TPW~E:C;
1"0
6XCXL.1. g,E:POV
6XCl
~1"POV
,1
,\
,,
XCX,E:1tE:crE:V
E:1tL
XCl.1"1tECIEV E1tL
'TIJV
T'1)V 1thpo:v,
1t't"pCXV,
1to).,).,~v,
1tOAA~V,
6~).,LOU
6~A~OU ~
a ae
~
, ,
xo:1.
Eu6ew~
XCXL E:u6wc;
&60~ y1jC;"
y1j~.
&6oc;
c)
"
E1tECIEV
"
E1tL
E:1tE:crE:V
E:1tL
,1
, ,
\
E1tL
E:1tL
,OCC;
&.x&v6cxc;,
1"~~ &.x&v6C1.~,
, ''YJcrcxv
XCXL, &.Ve"YJCICl.V
CXVE:
XCl.l.
O:L
oct axa:v6C1.L
OCXCXV6OCL
XCXL &.1t1tVL~OCV
XCl.1.
&.1te1tVL~O:V
,
dc;
d~
,OCC;
1"~~ &.x&v6cxc;,
&.x&v6a:~,
, ''YJcrocv
XCl.l.' &.Ve"YJCIIXV
XOCL
CXVE:
IXL
oct aXCl.V6IXL
OCXOCV6OCL
xIX1. CIUVe1tVL~Cl.V
XCXL
crUV1tVL~CXV
Cl.U1"6 , xIX1.
Cl.U1"CI..
aL~ 1"0
fL~
!l.~ ~XELV
~XE:LV
LXfLcX.ao:.
LX!l.&~OC"
7XCXL hEPOV
g,E:POV
7XIX1.
,1
E1tECIEV
~1tE:crE:V
ev
EV fLeCI
,WV &.xIXv6wv
&.xocv6wv
1"WV
XCl.1.
XCXL' CIUfLepUe;LCIIXL
crU!l.CPUE:LcrCXL
cxt aXO:V6IXL
OCXCXV6CXL
d
&.V1tVL~OCV
&.Ve1tVL~IXV
,
Cl.U1"O.
XCXp1tOV
XIXp1tOV OUX
e)
a ae
~
, ,
\
1tL
E:1tL
'TIJV
T'1)V y1jV
'TIJV
T'1)V XO:).,~V.
XCXA~V"
8&.).,).,~
ae
~aWXEV.
~~WXE:v"
8 xIX1.
&.).,).,~
AAOC
XCXt &'
,
",f
., \,
E:1tE:crE:V
E:1tL
E1tECIEV E1tL
~1tE:crE:V dc;
~1tECIEV
d~
'T'1)V y1jV
TIJV
'T'1)v y1jv
TIJv
g'TE:POV
8 XCXL
XIX1. hEPOV
"
,
~1tE:crE:V
E:LC;
E1tECIEV
EL~
EXIX1"6v,
'TIJV
T'1)V y1jV
'T'1)v
TIJv XOCA~V
XIX).,~V
'~V &.YIX6~v
&.ycx6~v
TIJV
XIX1. ea[aOU
xcxt
E~~~OU
/ted. epuev
cpuev
xo:1.
XO:p1tOV
e1tOL~CIEV XIXp1tOV
XCXp1tOV
,&.VIXIX[
'
CXVCX CXL\lOV,OC
VOV1"O:
XIX1. oru~IXv6fLEVIX,
xcxt
oru~cxv6!l.E:vcx,
XO:1. ~epEPEV
xcxt
~CPE:PE:V
dc; 1"PLcX.XOV1"CI.
,pL&XOV,CX
d~
xIX1. ev E~~XOV1"IX
'TIJV
T'1)V XO:).,~V
XOCA~V
xIX1. ea[aou
xcxt
E~~~OU
xcxp1t6v,
XIXp1t6v,
a fLev
ae E~~XOV1"IX,

SAYINGS
oa ae
't"pLIXXOV't"ot.
TPLlixOVTor..
Xor.L
Xotl. ev
,
,
e:Xor.TOV.
EXot't'OV.
129
E:Xor.TOv-ror.7tAor.GLOVor. .
The parable of the sower was first contained in Mark, which is the
source of its appearance in Matthew and Luke, both of whom m",de
m~de
alterations in adapting the Markan text to their own gospels. In comparing the version in Dial. 125: 1I with the synoptic parallels,
paralieis, it is obvious
that Justin's text is shorter, but it is important to determjne
determine whether this
text is an abridgement of the gospel material or a form older than any
of our gospels.
The opening phrase of Dial. 125: 1I (e~'1jA6e:v
i:por.L 't"ov
TOV
(e~!fjA6Ev 0
b G7tdpwv
O'7tdpwv TOU
't"O G7te:'
O'7tELpotL
G7t6pov) has its dosest parallel in Lk. 8: 5 (e~'1jA6e:v
G7tdpwv TOU
cm6pov)
(e~!fjA6Ev 0
b O'7tdpwv
't"O G7tdpor.L
O'7te:LpotL
TOV G7t6pov
't"OV
0'7t6pov or.UTOU).
ottJ'I'O). Both Mt. 13:3 and Mk. 4:3 begin l.aou
~aou e~'1jA6e:v,
e~!fjA6Ev, and Mk.
4:3
TOU before O'7te:LpotL;
G7tdpor.L; and although many manuscripts
4: 3 does not have 't"O
of both Mt. 13:3
TOV G7t6pov
(or.UTOU) to this verse, these
13: 3 and Mk. 4:3
4: 3 add 't"ov
0'7t6pov (otu't"o)
witnesses are alllate
alliate and leave little doubt that Justin is here dependent
on Lk. 8:5. 11
The phrase Xor.L
T~V bMv
o()6v of Dial. 125: 1
I has the a
0 [l-ev
Xotl. 0
a [l-ev
(Lev g7te:Ge:v
g7tEO'EV e:k
dc; TI)v
(Lev
of Mk. 4:4 and Lk. 8:5, whereas Mt. 13:4 has & [l-ev;
(Lev; however, all three
7tor.poc TI)V
~v bMv,
o()6v, whereas Dial. 125: I1 reads Eie;;
synoptic gospels read 7totpa
dc; T~V
't"~v o()6v,
bMv,
indicating a different emphasis in the direction or destination of the fall.
At this point Dial. 125: 1I departs from the order of the gospels and
dc; 't"ac;
4: 7, whereas
continues a
0 ae Eie;;
TOCe;; &'xlXv6otc;,
&.xliv6or.e;;, a reading found in Mk. 4:7,
&'xlXv6otc;, and Luke has ev [l-EG<p
(LEO'Cjl 't"wv
Matthew has E7tl.
e7tL 't"ac;
TOCe;; &.xliv6or.e;;,
TWV &.xotv6wv.
&.xor.v6wv. 22
Id is dosest to Mt. 13: 5, both of which read e7tL
e7tl. 't"a
7tE't"pWa'Y),
Dial. 125: 1d
TOC 7te:TpWa1j,
e7tl. 't"0
e7tl. ~v
't"~v 7tETPor.V.
7tE't"potV. 33
while Mk. 4: 5 reads e7tL
TO 7tE't"pWaEC;
7te:TpWae:e;; and Lk. 8: 6 reads e7tL
The conduding section of Dial. 125: 1I a
0 ae
e7tL ~v
~v Xor.A~V
ail: E7tl.
't"~v y'1jv
y!fjv TI)v
XotA~V is
dosest to Mt. 13:8,
bL T~V
y'1jv TI)v
T~V Xor.A~V.
13: 8, which also reads e7tl.
't"~v y!fjv
XotA~V. Mk. 4:8,
4: 8, on
4
the other hand, has e:1.e;;
Eie;; T~V
~v
dc; T~V
't"~v y'1jv
y!fjv T~V
't"~v Xor.A~V,4
XotA~V, and Lk. 8:8
8: 8 has dc;
't"~v y'1jv
y!fjv TI)v
&.yor.e~v.
&.yot6~v.
1I
Mt. 13: 3
+ ,,0'1
't"ov
't"ov
,,0'1
+ ,,0'1
't"ov
+
(m6po'l
0'1t'6pov 485 Syr. s ..
0'1t'6pov IXU't"O
CJlt6po'l
whou 28. 71. 477. 1012. ffl h vg.pauc.
CJlt6po'l
IO. 29
218. 220. 433 471.
0'1t'6pov 1X1hou
IXU't"O F 10.
29. 71. 125. 157.
157 179.
179 u8.
Mk. 4:
4:33
569. 1071. g2.
These witnesses are obviously the result of assimilation to Lk. 8: 5.
2 D farn. 13. 174. 230. 826. 828. 983. 1689 of Mt. 13: 7 also read d<;
d~ "ci<;
't",x~ &x&'161X<;
&.)(ocv6IX~
in agreement with Justin and probably reveal dependence on a tradition similar to
that underlying Dial. 125:
IZ5: 1.
I.
't",x 1t''t"pc::.31)
4: 5 and Lk.
3 The appearance of e1t'l
tltt "ci
m:"pWa"l) in many manuscripts of Mk. 4:5
8: 6 is probably the result of harmonization of these manuscripts to the reading of
Mt. 13:5 (Sinaiticus DW0
DWe farn. 1.
I. 33. 517. 565. 569 of Mk. 4:5; and Z 131 of Lk.
8:6).
't"T)V y'ijv
4 The appearance of e1t'l
iltt "1)\1
y'ij'l in many manuscripts of Mk. 4: 8 is probably
(C:E farn. 1.
I.
only the result of harmonization of this text to the reading of Mt. 13: 8 (CI:
36. 40. 106. 237. 259. 349. 565. 159. Syr. s.pesh.hl.).
124. 28. 36.4.
Supp!.
130
The results of this investigation leave no doubt that Justin based his
text upon our canonical gospels and not on a pre-synoptic source,
because Dial. 125:
reveals features peculiar to each of the three synoptic
I25: II reveaJs
gospels. Apparently Justin has harmonized the parallel texts of the
parable of the sower and has condensed the material considerably for
use in his Dialogue.
H.
CONCLUSIONS
A review of the conclusions reached in this chapter confirms the

conclusions already
al ready drawn in the preceding chapters: (I)
(1) Justin did not
quote the sayings of Jesus from memory, but he used one or more written
sourees,
sources, of which at least some parts had been written before Justin
wrote his A pology and his Dialogue (A pol. 19:
I9: 7; Dial. 76: sa;
5a; 76: Sb) ;
(2) Justin's text shows features of harmonization of Matthew and Luke
(Apol. I9:7;
r9:7; Dial. 17:4;
I7:4; sr:3;
5I :3; 76 :4; 76:Sa;
76:5a; 8r:4);
81:4); (3) Justin's text
occasionally reveals harmonization of Mark with the other synoptic
r2s:r);
gospels (Dial. 17:3;
I7: 3; 99:r;
99: I; I25:
I); (4) different parts of the same
J esus (Dial.
gospel were sometimes combined into a single saying of Jesus
roo: 3; 103:
r03: 6); (5) Justin occasionally quotes from a single gospel,
IOO:
either Matthew or Luke but never Mark (Apol. 19:6;
r9:6; Dial. 49:5;76:6;
ros : 5; 105:
ros: 6; 107:
r07: rI [122:
[r22 : 1])
rJ) ; and (6) many manuscript witnesses preserve
I05
a textual tradition that reveals the influence of readings similar to those
found in Justin's
Justin' s text.
Each of these conclusions confirms the results of the previous chapters;
however, there is also evidence in this chapter either that Justin hirnself
was inclined to group the sayings of Jesus according to subject matter or
context or else that he derived these sayings from sources in which they
had already been so grouped.
I have in this chapter indicated certain sections that contain several
sayings (Apol. I9,
r9, Dial. 17,
r7, Dial. 76:4-6, Dial. 98-106,
98-I06, and the narrative
section concerning John the Baptist [Dial. 49:5 and Dial. sr:3J);
51:3]); however, it is impossible to determine with certainty whether Justin hirnself
was the author of these collections and groupings or whether the sayings
had already been so grouped in his source. But what is certain is that
throughout the Dialogue and the Apology the sayings of Jesus tend to be
grouped into small units rather than to appear as isolated sayings, and
that these units at least in part reflect an order derived from the comparison of gospel parallels.
CHAPTER F1VE
FIVE
THE NON-SYNOPTIC SAYINGS

There are in Justin's writings three sayings of Jesus that do not have
paralleIs in any of the synoptic gospels. 1ndeed,
paralleis
Indeed, two of them, Dial. 35: 3b
and Dial. 47:5, have no paralleis
paralleIs in any of the gospel material; and the
third saying, Apol. 6r :4, has no synoptic parallel, but it does have a
para1lel in the gospel of J ohn.
parallel
:3b
A. DIALOGUE 35
35:3b
erz
"EO"OVTIlC.~
LO"fLllC.TIlC.
"Ecrov"t"oc~ crx~O"f1.oc"t"oc
XllC.t octPEcre:~<;
IlC.tpeO"~~
xoct
rorf.) that this saying is part

II have already indicated above (see pp. rolf.)
of a sayings collection used by early Christians as a vade mecum against
heresies and that this manual of Justin's school or a manual related to it
was known to the author of the Apostolic Constitutions and perhaps also
to Didymus, Lactantius, and the author of the Didascalia.
B. DIALOGUE 47:5
1
1
~~O
XllC.t 1Jf1.E"t"e:po<;
1jfLe'!po~ XUPLO~
'I1)O"O~
ot~ OCV ufLOC~
lM xoct
xup~o<; 'I
"l)O"O<; XP~O"TO~
XPLO""t"O<; E!7tv
e:t7te:v' 'Ev OL<;
uf1.i<; XIlC.Toc.AOC6),
XOC"t"ocAOCW,
ev
"t"ou"t"o~<;
TOUTO~~
xoct
XllC.t xp~vw.
XpLVW.
The saying in Dial. 47: 5 has no gospel paralleis,

paralleIs, nor does it appear
esus. There are,
anywhere else in the patristic literature as a saying of JJesus.
however, several writings in the early church that are either quoting or
referring 2 to the same saying that Justin here attributes to Jesus, but
1 The following argument has already been presented in substantially the same
form elsewhere. See Arthur J. Bellinzoni, Jr., "The Source of the Agraphon in
47: 5," Vigiliae Christianae, 17 (1963), pp.
Justin Martyr's Dialogue with Trypho 47:5:'
65-7 0 .
2 There are two Latin sources that do not quote this saying directly, but they
aUuding to the same saying:
are almost certainly alluding
Cyprian, De Mortalitate 17 (Migne, PL, IV, 616)
Qualem te invenit Dominus cum vocat, talern
talem pariter et iudicat.
Qualern
Athanasius, Vita S. Antonii (Migne, PL, LXXIII, 136)
in quo quemque invenerit, in eo sit judicaturus, quod prophetica per
Ezechielem voce testatur.
The context of Cyprian does not reveal who spoke this saying, but Athanasius,
like Johannes Climacus, attributes it to Ezekiel.
I3 2
13
THE NON-SYNOPTIC SA
YINGS
SAYINGS
none of them regards the logion as a dominical saying. Rather the saying
is attributed to God (sometimes as quoted through one or more of his
prophets, sometimes specifically Ezekiel):
I86)
Clem. Alex., Quis Dives Salvetur 40, II f. (Sthlin, Vol. 3, p. 186)
'rWV [Lev
'rWV ae
'rwv
flev o1)v
oi'.iv 7tpoyeyev'tJ[LVWV
7tPOYEYEV'YlflEVWV eeo~
6EO<;; atawow
a(awow &cpeow,
&(j)EOW, 'rwv
ae em6v-rwv
Em6v'rwv
~u'ro~
e~u'r~. xlXL
X~L 'ro'r'
~G'rL
[Le'r~yvwv~L
x~'r~YVWV~L
'rWV
IXU'rO<;; gX~G'ro~
g,tIXO"'rO<;; elXu'rC.
'roth' gO"'
rL flE'
rIXYVWVIXL 'ro XIX'
rIXYVWVIXL 'rwv
7t~P<PX'tJ[LVWV
X~L ~h'1jG~Ge~L
7t~POC 7t~'rp6~,
8~ fl6vo<;;
[L6vo~
7tIXPCPZ'YlflEVWV xlXL
IXL'r~0"1X0"6IXL 'rou'rwv &[Lv'tJG'rt~v
&.flV'Y)O"'r(lXv 7tIXPcX
7t1X'rp6<;;, 8<;;
'rWV &.7t!l.v-rwv
7tOL1jG~L 'roc
'r~
&7tcXv'rwv o!6~
01:6<;; 'r
'rE eG'rw
EO"'rLV &7tp~x'r~
&7tpIXX'r1X 7t06iO"IXL
'rcX 7te7tp~Y[LV~
7tE7tPIXYflEVIX eA<p
EAECP 'rC
,
,
'
',L, L '\
,
("
, . ...
'\"
,
, " ' ti. '
7tlXP IXU'
~U'rOU
X~L OpOG<p
7tveu[L~'ro~
~7t~l\eL,!,~~
7tlXp
rOU XIXL
OpOO"cp 7tVEUfllX'
rO<;; 1X7tIXI\EL'
I'IX<;; ''r~
r1X 7tP0'tJ[L~p'r'tJ[Lev~.
7tpO'Y)fllXp'r'Y)flEVIX. ecp
E(j)
o!~
U[LOC~," Cp'tJGtv,
01:<;; yocp
YcXP OCV d5pw
EPW UflCX<;;,"
(j)'Y)O"(v, "e7tL
"hL ''rOU'rOL~
rOU'rOL<;; X~L
xlXL XpLVW."
,~,
(("
Pseudo-Athanasius, Quaest. ad Antiochum, Quaest. 36 (Migne, PG,

XXVIII, 6I7)
617)
&XOUG~~ 'ro
'rO 7tpocp1j'rou
d7t6v'ro~, ()'rL mEv <T>
&.XOUO"IX<;;
'rou 0eo
0EOU aLOC
aLcX 'rou
7tpo(j)~'rou EL7t6v-r0<;;,
cl> ef5pw
EPW Ge,
O"E, ev
EV
exdv
cl> yocp
YcXP ef5pw
EPW Ge
O"E 'r67tcp
(j)'YtJGL
)O"L 0 eeo~
6EO<;;
aLOC
~u'r~
X~L xpww
aLcX 'rwv
'rWV 7tpocp'tJ'rwv,
7tporp'Y)'rwv, ev
EV IXU'
rC xlXL
XPLVW Ge.
O"E.
Johannes Climacus, Scala Paradisi 7 (Migne, PG, LXXXVIII, 8I2)
812)
Ot
'rO 'Ie~exL~A
tv~ et7t1l
~u'rou~,
O'C [LOL,
flOL, ot
or [LOL,
flOL, 7tO
7tOU 1jv
~v 'r6're
'r6'rE ~ 'rou
'IE~ExL~A cpwv~,
rpwv~, tvlX
d7t1l 7tpO~
7tpo<;; IXU'
rOU<;;,
()'rL
~u'r~
()'rL 'Ev <T>
cl> ef5pw
EPW Ge,
O"E, ev
EV IXU'
rC X~L
xlXL XPLVW Ge,
O"E, e!7tev
eL7tEV 0 0e6~.
0E6<;;.
Vita S. johannici attributes the saying to God as spoken through
the prophets (plural); Pseudo-Athanasius attributes it to God as spoken
through the prophet (singular); and Johannes Climacus and Athanasius
(Vita S. Antonii 15)
I5) proceed to identify Ezekiel as the prophet who has
delivered this saying from God. These positions are in no way mutually
exclusive; indeed, they are complementary. Clement's text contains no
reference to prophets and merely attributes the saying to God. Only
Justin attributes the saying to Jesus; and inasmuch as Justin is the earliest of the fathers to quote this saying, we can be certain that he is not
the source of the saying in the later literature. Otherwise, it is difficult
to understand how the dominical origin for this saying could have been
unanimously replaced by its attribution to God (as spoken through his
Ezekiel).l I shall now move on to a comparison of the several
prophet Ezekiel).1
1 Jeremias, therefore, concludes that "this saying came from the apocryphal
Book of Ezekiel and was mistakenly attributed to Jesus by Justin." Resch agrees
(Agrapha, pp. 322-325). Such a position is only conjectural and must remain beyond
the scope of my investigation, but it is important to notice the agreement of
Jeremias
J eremias and Resch with my conclusion that the saying had its origin before
Justin.
I33
versions of this saying with the text of Dial. 47: 5 in the hope that this
study will lead to definite conc1usions about the history of the transmission
of this saying.
Dial. 47:5
Clem. Alex.,
Quis Dives
Salvetur 40
Ps. Athan.,
Quaest. ad
Antiochum,
Quaest. 36
Vita S.
johannici
V oIe;
ot~
&'&v,1 u!-,-iie;
ull-ii~
XCX:t"OCAcXCU
Xcx.'t'ocA&W,,
V't'OU't'OLe;
V 't'01hoL~
xoct
xcx.t XpLVW.
CP'
yocp
qJ' oIe;
ot~ rap
&'&V,1 e:()pcu
e:{)pw
u!-,-iie;,
ull-ii~,
hd
7tt 't'OU't'OLe;
't'01hOL~
xoct
XpLVW.
xcx.t xpww.
EV er
V cici>> yocp
rap
e:()pcu
e:{)pw
(Je:
cre: 't'67tep
't'67t
xcx.t XPLVW
xoct
(Je:.
cre:.
e:()pcu
(Je:,
cre:,
e:Ve:Xe:LV
xoct
xcx.t xpww
(Je:.
cre:.
I have already argued above that although Dial. 47: 5 is the earliest
source for this saying, the other fathers cannot have derived the saying
from Justin, because Justin alone of all the fathers attributes this saying
to Jesus, whereas the other witnesses unanimously agree in attributing
the saying to God (through his prophet Ezekiel).
EzekieI). And an examination
of the saying itself supports this position. Pseudo-Athanasius, Vita S.
johannici, and J ohannes Climacus agree basically in the following
V ci>
ci> (yocp)
(rap) e:pcu
e:{)pw (Je:,
xcx.l. XPLVW (Je:.
reading : EV
cre:, V cx.u't'i
ocu't'<l> (XeLvep)
(Xe:LV<P) xoct
cre:. Their agreement
against Justin (V oIe;
t'OCAcXCU, EV
ot~ &'
&v,1 u!-,-iie;
ull-ii~ XOC'
Xcx.'t'cx.A&W,
V 't'OU't'OLe;
't'OU't'OL~ xoct
xcx.t XpLVW)
xpww) certainly
eliminates the possibility of the use of Dial. 47: 5 as their source.
Ropes maintains 1 that these fathers may have been dependent on
Clement of Alexandria, but this view is equally preposterous, because
these three later sources agree in several instances against Clement:
(I) they all read V <!>
ECP' oIe;;
ci> for Clement's qJ'
ot~; (2) they all agree in using the
singular (Je:
cre: instead of Clement's plural form u!-,-iie;;
ull-ii~; (3) they a11
all use the
singular EV
ocu't'<l> (he:LV<p),
V cx.u't'i
(XeLVep), where Clement reads 7tt
7t1. 't'OU't'OLe;;
't'OU't'OL~; and (4) all
(Je: after xpww.
three agree against Clement in reading cre:
XpLVW. Indeed, it seems
that Pseudo-Athanasius, Vita S. johannici, and Johannes Climacus are
e:{)pw (Je:,
cx.u't'i
xcx.t XPLVW
xpww
all dependent on a text that possibly read ev
EV cici>> e:pcu
cre:, ev
EV ocu'
t'<l> xoct
cre: and that attributed the saying to Ezekiel or a prophet.
(Je:
Dial. 47: 5, on the other hand, agrees more c10sely with Clement of
Alexandria, and it seems that Justin and Clement are dependent upon a
tradition other than that underlying these three later patristic texts. ev
EV
oLe;
V 't'OU't'OLe;
Eq/ oLe;
E7tt 't'OU't'OLe;
ot~ and ev
't'OU't'OL~ in Dial. 47: 5 and eqJ'
ot~ and e7tt
't'OU't'OL~ in Quis Dives
1
p. I3
138.
8.
I34
134
SA YINGS
Salvetur 40 both read the plural form, differing only in their use of the
element and Justin agree in their use of llv
&v and
preposition. 11 Also both Clement
the plural UfLiX.:;,
UfJ.,ie;, although Justin has xa:t'IXA&W
x(x"t'~&w where Clement reads e()pw.
e:pw. 22
We might, therefore, reasonably conclude that a common source
underlies Justin and element
Clement in their reading of this saying and that this
source perhaps read: ev oI.:;
o!e; &v
,xv e:pw
x(Xl. XpLVW.
e()pw UfJ.,ie;,
UfLiX.:;, ev "t'olhoLe;
't'ou't'o~,:; XlXt
xp~vw. And upon
element made certain stylistic changes
this basic source both Justin and Clement
to adapt this text to their own context and needs.
We are still confronted with the problem why only Justin attributed
this saying to Jesus, and I should now like to suggest a possible explanation. Justin introduces the saying with the words IM
iM XlXt
x(Xl. 0 ~fLhepo.:;
~fJ.e"t'e:poe; XUPLO':;
XUpLOe;
'I1)O'oue; Xp~G't'o.:;
XpLO'''t'Oe; er1tev.
e:!1te:v. Perhaps Justin's source contained the saying
'I"fJGou,:;
x(Xl. 0 XUpLOe;
t..eye:L, and Justin either misintroduced by the words iM XlXt
xup~o,:; Are~,
takenly understood 0 XUpLOe;
XUPLO':; to refer to J esus and consequently inserted
'I1)O'oue;
'I"fJGou,:; XpLO'''t'Oe;
Xp~G't'o.:; for clarity or else deliberately made the change, a practice
not uncommon in the early church. 33
The results of this investigation lead to the conclusion that Justin
used as his source for Dial. 47:
47:55 a written tradition known probably in
the same form to Clement
element of Alexandria, and it appears that this saying
was attributed in this source not to Ezekiel or one of the prophets but to
God. In adapting this logion from his source, Justin apparently transformed what was a saying of God into a saying of Jesus by interpreting
oXUpLOe;
XUPLO':; as a reference to J esus and consequently changing his introductory
formula to 0 ~fJ.e"t'e:poe;
~fLhepo.:; XUpLOe;
XUPLO':; 'I1)O'oue;
'I"fJGou,:; XpLO'''t'Oe;.
Xp~G't'o,:;. Apparently the same saying
in a slightly different form was known to Pseudo-Athanasius, J ohannes
Climacus, and the author of Vita S. johannici from a source in which the
saying was attributed to Ezekiel.
C.
ApOLOGY 6I:4
61: 4
There is in the writings of Justin a single logion that is apparently

related in some way to a saying of Jesus in the Gospel of John; it is,
1 The ev
EV in Pseudo-Athanasius, Vita S. johannici, and Johannes Climacus
supports the reading of Justin (ev)
(iv) against Clement (e1tt).
(in:t).
2 The use of e()pw
e:pw in Pseudo-Athanasius, Vita S. johannici, and Johannes
(e:pw) against Justin (xa:"a:Aciw).
(xQ('t'Q(Mw). It
Climacus supports the reading of Clement (e()pw)
should be noted that xa:"a:Aa:[Lcivw
XQ('t'Q(AQ(fL&vw contains the element of planned surprise,
e:up(oxw has the connotation of accident (see Bauer, pp. 816 f., 642 ff. and
whereas euptcrxw
Liddell-Scott, pp. 897, 729 f.). The reading of Dial. 47:5 is, therefore, possiblya
change made by Justin to emphasize the suddenness and surprise of God's judgment.
III, pp. 1038-1095; and any standard
3 See Bauer, pp. 907-9II; Kittel, Vol. IIr,
dictionary or word study on the use of xup~o<; in the New Testament and in early
Christian literature.
135
I35
however, important to determine whether ]ustin

Justin is dependent on the
gospel text or on the tradition that underlies the ]J ohannine version of
this saying. Although Resch recognizes the influence of only Jn.
]n. 3:5
]ustin's text,l
in Justin's
text,! it has generally been maintained that the entire section
]n. 3:3-5
3 :3-5 is important for a study ofApol.
of Apol. 6r
61 :4. 22 Indeed, both Jn.
]n. 3:3 and
Jn.
]n. 3:5 have parallels
paralleis to Justin's
]ustin's saying and are relevant in determining
Jn.
what John's
]ohn's source must have read.
Apol. 6I:4
61:4
]n.
3:3
Jn,3:3
]n.
3:5
Jn3:5
xoct
xocl. yocp 0
XpL(HO<; EIm;'J'
XP~O''To<;
dm:'1'
&.ne:xpLe'1)
&1te:xpL6'1) '1'1)0'013<;
'l'I)O'O<;
, T<....!><p',
xocl. e:~ne:'1
EI'"1te:'J OCU1'
xoc~
OCU'
&.ne:xpLe'1)
'1'1)0'013<;'
&1te:xpL6'1) 'l'I)O'O<;'
&.fL~'1 &.fL~'1
&fL~'J
&fL~'J
&.fL~'1 &fL~'J
&.fL~'1
&fL~'J
"A'I fL~
"A'J
&.'1ocye:wYj6lj'Te: ,
&'Jocye:w'I)61j1'e:,
Aeyw
O'O~,
Myw O'
OL,
ZOC'Jl fL~ 1''T~<;
EOC'
L<;
ye:w'I)6?j
ye:w'1)67i &'Jw6e:'J,
&'1w6e:'1,
Aeyw
AEYW O'OL,
eoc'lJ fL~
fL~ 1''T~<;
EOC'
L<;
ye:w'I)6?j.
ye:w'1)67i.
e~ {)3oc'T0<;
iJaOC1'o<;
xoct 1t'
n'le:ufLoc'To<;,
xocl.
Je:UfLOC1'O<;,
ou aU'
M'Ioc'Toc~
OU
JOC1'OCL
dO'e:A6e:!:'J
dO'e:A6e:~'1 d<;
~'1 OCO'
ocO'LAdoc'l
~'J
LAe:tOC'J
'TOU 6e:o.
6e:ou.
1'O
ou
OU (.L~
fL~
dO'eA6'1)'Te: e:~<;
e:tO'EA6'1)1'e:
d<;
'T~'1 OCO'
ocO'LAdoc'l
1'~'J
LAeLOC'J
'TW'I OUPOC'lW'I.
1'W'J
oUpoc'Jw'J.
M'Ioc'Toc~
OU M'
JOC1'OCL
tae:!:'J
~3e:L'I
~'1
ocO'~Adoc'l
~'J OCO'
LAe:tOC'J
'TOU 6e:ou.
1'O
6e:o.
It is quite certain that this saying refers in both ]ustin's

Justin's Apology
and in the Gospel of J] ohn to Christian baptism. 3 Although both J] n. 3: 3
and 3: 5 introduce the baptismal saying with the words &fL~'J
&.fL~'1 &fL~'J
&.fL~'1 AEYW
Aeyw
O'O~,
]ustin has no parallel for this phrase; however, the fact that this
O'
OL, Justin
phrase is so peculiarly J] ohannine in character is sufficient evidence that
]ohn's source. 44
the words, at least in this form, probably did not occur in John's
The saying in Apol. 61:4
6r:4 begins with the words &',1 fL~ &.'1ocye:w'1)6lj'Te:,
&'Jocye:w'I)61j1'e:,
apparently a direct address in the second person plural to the catechumens. J] ohn, on the other hand, presents two different versions of the
1 Agrapha, p. 162. Resch actually argues that Justin's text is a harmony of Jn.
3:5 and Mt. 28:
28:19
19
2 John S. Romanides, "Justin Martyr and the Fourth Gospel," The Greek
II5-134; Massaux, Influence de
Orthodox Theological Review, IV, 2 (1958-1959), pp. 115-134;
l'Evangile,
II7.
I'Evangile, p. 508; Bousset, p. 117.
3 Rudolf Bultmann, Das Evangelium des Johannes
johannes (Gttingen, 1957), p. 98;
Helmut Kster, "Geschichte und Kultus im Johannes-evangelium und bei Ignatius
von Antiochien," Zeitschrift fr Theologie und Kirche, 54 (1957), p. 63
4 &fL1)'J
&(.L~V &fL1)\I
&(.L~V AeY(J)
Myw aOL occurs elsewhere in JJn.
n. 3: 111;
I; 13: 38; 21: 18; and &fL1)\I
&(.L~v &fL1)\I
&(.L~V
Aeyw
AY(J) U(.LLV
UfLL\I occurs in Jn. 1:52; 5:19, 24, 25; 6:26, 32,47,53;
32, 47, 53; 8:34, 51, 58; 10:1,7;
10: 1,7;
13: 16,20;
12; 16:20,23.
16:20,23
12:24; 13:16,
20~ 21; 14:
14:12;
136
saying in 3: 3 and 3: 5, although in both instances the reference is impersonal (n~).

('t"L~). An examination of John's
john's context reveals that &vcu6ev
O!.vw6ev
yewYje'ljVIXL of Jn.
j n. 3:3
3: 3 is probably purposely ambiguous, meaning both
yevv4l'ljvlXL
born from above and born again,
again,l1 because Nicodemus misunderstands the
saying in this form and needs the explanation of Jn.
(Eocv (1.1)
jn. 3:5
3: 5 (Mv
fL~ -rL~
't"L~
yewYJ6?i E~
yew1jeyj
e~ i)alX-ro~
i)81X't"0~ XIXI.
XIX/. 7tveu(1.lX-ro~).
7tVeufLlX't"o~). Although Bultmann regards E~
e~ i)alX-ro~
i)81X't"0~
as a later addition to the gospel to secure the reference to Christian
baptism, 2 Kster has c1early shown that the reference to baptism in
baptism,2
Jj n. 3: 3 is certain even apart from this reference to water. 33 Kster
argues that the reference to baptism is evident in verse 3 in the phrase
&vcu6ev
O!.vw6ev yew'Yj6'ljvIXL,
ye:W1j6'ljVIXL, which is fashioned after the terms &vlXyevv'YjO"L~
OCVIXYW1jO"L~ (r Pet.
r: 3, 23) and 7tIXALyyew1jO"LIX
7tIXALyyevv'YjO"LIX (Tit. 3: 6) both of which are techrncal
techrucal terms
4
4
for baptism. In addition, Romanides notes that the verb &vlXyevvoccu
ocvlXyewocw is
often used by Justin
justin in his description of Christian baptism and may,
therefore, have been a technical term used at the time of Justin
justin to describe
the baptismal rite. 55 It is certainly true that &vlXyevvoccu
ocvlXyewocw was a technical
term, but r Peter proves that such a use dates much earlier than the
writing of Justin's
justin's Apology.
The suggestion that ou MVIX-rIXL
TIJV lXmAeLlXV
IXO"LAeLIXV 't"ou
-ro 6eo
MVIX't"IXL Laer:v
t8e~v TI)V
eeou is a secondary
eLO"eA6'Yj-re eL~
IXO"LAdlXV 't"WV
-rWV OUPIXVWV of A pol. 6r : 4
fL~ etO"A61j't"e
e:t~ -r~v
't"~v lXmAeLlXV
reading and that ou (1.~
justin elsewhere uses
is the older version is supported by the fact that Justin
the verb opoccu
ae &7teL6wv
opocw in this sense (3: 36 0 8e
OC7teLeWV -r0
't"<'J) ut0
ut<'J} oux ()~e-rIXL
(\~e't"IXL ~cu1)v),
~w~v),
whereas the synoptic gospels prefer the phrase eLO"eA6er:v
e:tO"eAee~v eL~
e:t~ TI)v
TIJV lXmAeLlXv
IXO"LAeLIXV
-rWV OUPIXVWV (or 't"ou
-ro 6eo)
't"WV
eeou) (Mt. 5:20; 7:2r;
7:21; r8:3; r9:23 f.; Mk. 9:47;
ro: r5, 23 ff.;
r8: r7, 25). Thus, eLO"eA6er:v
e:tO"eA6e:~v eL~
e:t~ -r~v
't"~v IXO"LAeLlXv
IXO"LAeLlXV in Jn.
j n. 3:5
3: 5
ro:r5,
H.; Lk. r8:r7,
john's source than Laer:v
t8e~v TI)v
IXO"LAeLlXV in Jn.
jn. 3:3.
seems to be c10ser to John's
TIJv IXO"LAdlXV
It is impossible to determine at this point whether IXO"LAdlX
iXO"LAeLlX 't"WV
-rWV OUPIXVWV
IXO"LAeLlX 't"ou
ee:ou of Jn.
jn. 3:3, 5 is original; however, an
of Apol. 6r:4 or IX(1LAdlX
-ro 6eo
examination of the patristic paralleis below supports the primacy of
justin's reading and leaves little doubt that lohn
Justin's
John has himself substituted
lXmAeLlX 't"ou
6eou. This analysis of Apol. 6r:4 and Jn.
jn. 3:3-5
the phrase MLAeLIX
-ro 6eo.
conclusion that Justin
justin has independently preserved a
points to the conc1usion
1 So too Bauer, pp. I52
152 f.; C. H. Dodd, The Interpretation of the Fourth Gospel
(Cambridge, I955),
johannes,
1955), p. 303, n. 2; see also Bultmann, Das Evangelium des Johannes,
p. 95, n. 2; R. H. Strachan, The Fourth Gospel Its Significance and Environment
1960), p. I3I;
131; C. K. Barrett, The Gospel According to St lohn
John (New
(London, I960),
171.
York, 1956),
I956), p. I7I.
2 Das Evangelium des Johannes,
johannes, p. 98.
3 "Geschichte und Kultus," p. 63.
4 Ibid.; cf. Bauer, p. 102.
I02.
127
5 p. I27
137
THE NON-SYNOPTIC SA
YINGS
SAYINGS
liturgical baptismal text in a form oider

older than that found in John
J ohn and
that John's text is probably
probabIy based on the same or on a similar tradition. 11
This position is supported by an examination of the following patristic
witnesses, an of whom preserve a similar baptismal text:
Hippolytus, Elenchos VIII, 10 (Wendland, III, CCS,
GCS, p. 230)
Mv !l..~
1tVEU!l..CX't"Oe;,
E~e; T1jv
!1.~ 'ne; YEW"lj6'n
yew"t)8-n e~ {)acx't"oe; xcxt
XCXL 1tVeU!1.CX'
"oe;, oux E~crEAEUcrE't"CXL
dcreAeUcre't"CXL ete;
TI)V
CXcrLAdcxv 't"0V
't"WV ouprx.vwv.
OUpCXV0V.
A postolic Constitutions
IS (Migne, PC,
Constitutions 6: 15
PG, I, 948)
'E<xv
t"Le; cx1t't"Lcr67j
'EcXv !l..~
!1.~ 'ne;
cx1t't"Lcr87j e~ {)acx't"oe; xcxt
XCXL IIvEU!l..CX'
IIVeU!1.CX't"0e;,
"oe;, ou
rx.crLAELCXV
't"WV oupcxvwv.
CXcrLAdcxv 't"0V
OUpCXV0V.
!l..~
!1.~
dcreA61l
dcreA871 de;
ete; T1jv
TI)V
Pseudoclementine Homilies II, 26 (Rehm, GCS,

CCS, p. 167)
'A!l..~v
{)aCX't"L ~WV't"L,
'A!1.~v u!l..iv
U!1.LV Aeyw, Mv !l..~
!1.~ ocvcxYEw"lj6lj't"E
&vcxyew"t)8-Yj't"e {)acxn
~0V't"L, de; ()v0!l..cx
I)v0!1.cx 1tcx't"poe;,
1tCX't"p oe; ,
ULOU,
t"E de; 't"~v CXcrLAdcxv
t"WV oupcxvwv.
ULO, &YLOU 1tVEU!l..CX'
1tVeU!1.cx'tt"oe;, OU
ou !l..~
!1.~ ELcreA6"1j'
dcreA8"t)'t"e
CXcrLAeLCXV ''t"0V
OUpCXV0V.
Pseudoclementine Recognitions 6, 9 (Migne, PC,
PG, I, 1332)
Amen dico bovis, nisi quis denuo renatus fuerit ex aqua, non introibit
in regna coelorum.
Each of these texts has in common with A pol. 6r:
61: 4 features that
indicate clearly that Justin is independent of the Johannine tradition,
and in addition certain features of these texts can clearly be labeled as
secondary. Hippolytus has probably preserved a very old form of this
baptismal tradition except for the use of the future dcreAeUcre't"CXL,
dcrEAEUcrE't"CXL, which is
apparently secondary. The form of Apostolic Constitutions is probably
original except for the use of the verb cx1tncr87j.
CX1t't"Lcr6'n. Pseudoclementine
H omilies has the form {)aCX't"L ~WV't"L
t"oe; xcxt
~0V't"L instead of e~ {)acx'
Mcx't"oe;
XCXL 1tVEU!l..CX'
1tVeU!1.cx't"Oe;,
"oe;,
(de; ()v0!l..CX
I5vo!1.cx
and this text also has the addition of the trinitarian formula (ELe;
ULO, &YLOU 1tVEU!l..cx't"oe;).
1tVeU!1.cx't"oe;). However, Pseudoclementine Homilies
1tcx't"p6e;, ULOU,
61:: 4 &vcxyew"t)8-Yj't"e
has in common with A pol. 6r
ocvcxYEw"lj6lj't"E and dcreA8"t)'t"e
dcreA6"1j't"E de; 't"~v MLAdcxv
MLAELCXV
OUPCXV0V and the trinitarian formula, 33 perhaps indicating that the
''t"0V
t"WV ouprx.vwv
version of this saying in Apol. 6r:
61:44 is a fairly accurate reproduction of a
traditionalliturgical formula used in Justin's church in Rome. Pseudoclementine Recognitions, like Homilies, has the addition amen dico vobis,
perhaps indicating that this introduction was often attached to the
So too Kster, "Geschichte und Kultus," p. 63.
The saying itself in Apol. 61: 4 does not contain the trinitarian formula, but
there is positive indication of baptism in the name of the Trinity in the immediate
ilv6fLOt'l"O<; Y<XP 'l"O
7tOt'l"po<; 'l"WV
8AUlV )(Ott
ae:cm6'1"ou 6e:o
Oe:o xoct
)(Ott
context in A pol. 61: 3 (bt'
(~1t' V6!LOCTO<;
TO 1tOCTPO<;
TWV (SACilV
xoct 8e:cm6Tou
'l"O O"Ul'l"'ijpO<;
1)O"O XPLcrTO
XP~O"'I"O )(Ott
7tVe:UfLOt'l"O<; aylou
&.ylou '1"0
'1"0 e.8ocn
MOt'l"~ T6Te:
'l"6'1"e: AOUTPOV
AOU'I"POV
TO
crCilT~PO<; 1)fLwv
-Y)!LWV 'I
T1lcro
xoct 1tVe:U!LOCTO<;
TO &V
~v T<;)
1
1tOLOVTOCL)
7tOLOV'I"Ot~) .
138
THE NON-SYNOPTIC ZAYINGS
saying and was merely modified by John to the Johannine version with a
double
ustin'ss !XenAeL!Xv
O(crLl. e:LO(V
dou
ble &fL~V;
&[.L~v; and all of these patristic texts agree with J
Justin'
TWV
"Cwv oUPO(vwv
oUP!Xvwv against John's
J ohn' s O(crLAe:LO(
!XO"LAeL!X TO
"COU 6e:o.
6eou.
None of these patristic witnesses pro
duces this saying in exactly the
produces
61 :4,
same form as that found in Apol.
A pol. 61:
4, but they all confirm the opinion
reached earlier in this section that Justin is in no way dependent on
Jn. 3:3-5 but is in fact dependent on a traditional baptismal saying
probably derived by Justin from the baptismalliturgy.l It should also be
noted, in conc1usion, that A pol. 61: 4 is the only instance where Justin
quotes apre-gospel tradition.
D.
CONCLUSIONS
The discussion in this chapter points to the conc1usion that when

Justin is not quoting from our synoptic gospels or from a post-synoptic
harmony, he is quoting from traditional sources,
sourees, such as liturgical
texts or early Christian handbooks known in similar form to other
Eut certainly there is no need, on the basis
fathers in the early church. But
of an analysis of these three sayings, to conc1ude that Justin is dependent
on one or more extra-canonical gospels. 22
1 There is certainly no basis for the position of Romanides (pp. 131, 133) that
Justin was quoting fram
from the fourth gospel and at the same time confusing the
vocabulary of Jn. 3:3-5 with Mt. 18:3, especially when we realize that Mt. 18:3
J ustin's context of baptismal rebirth.
occurs in a context completely different from Justin's
See also Dodd, Interpretation, p. 304 and C. H. Dodd, Historical Tradition in the
Fourth Gospel (Cambridge, 1963), pp. 158 f.
2 The words of institution recorded by Justin in A pol. 66: 3 are also from traditionalliturgical
tional
liturgical forms older than the versions found in our synoptic gospels, but a
detailed study of this material is beyond the scope of my present investigation.
CHAPTER SIX
CONCLUSION
]esus in the writings of Justin
]ustin Martyr
Now that each of the sayings of Jesus
has been studied in detail with reference to the paraIlels
parallels in the canonical
gospels and in the patristic literature, it is possible to summarize the
]ustin's place in the
results of this investigation and then indicate Justin's
development of the gospel tradition. However, I should like, first of aIl,
all,
to comment on the conclusions reached in previous discussions of this
subject.
IItt has been clearly shown that there is no basis whatever for the position
]ustin's deviations from the canonical gospels
of Semisch and Zahn that Justin's
are the result of a failure of memory in his attempt to quote from the
] ustin is probably quoting from written sources except
gospels; indeed, Justin
in the case of Dial. 122: I, where he appears to be quoting from memory.
]ustin is dependent
I have also demonstrated that Bousset's thesis that Justin
on pre-synoptic material is without any foundation. Not only is there
absolutely no evidence to indicate the use of a pre-synoptic source, but
there is overwhelming evidence for the use of post-synoptic material.
The thesis of Westcott, Baldus, and Massaux that ]ustin
Justin used as his
source nothing other than the canonical gospels is likewise unsound.
Although J]ustin's
ustin's sources were based almost entirely on the canonical
gospels, there is a considerable amount of evidence that indicates that
]ustin's sources were not always the canonical gospels themselves but
Justin's
rather post-canonical sources based on the synoptic gospels.
There is also no evidence to support the position that ]ustin
Justin is dependent on one or more non-canonical gospels. The argument of Credner
and Hilgenfeld that ]ustin
of Peter has been
Justin was dependent on the Gospel 0/
undermined by the subsequent discovery of the Gospel 0/
of Peter as well
weIl as
by the present investigation of the sayings of ]esus.
Jesus. Not only are there no
parallels
of Peter, but there is a
paralleis between ]ustin's
Justin's text and the Gospel 0/
definite difference in their versions of ]J esus' words from the cross:
Dial. 99: II 0 8e6c:;,

eE6~, 0 8e6c:;,
eE6~, ZVIX
~\l1X 't'L
' t"L eyxlX't'EAL7tEC:;
eyxlX"rEAL1tE~ [Le;
fLE;
Gosp. Pet. ~ MVIX[LLC:;
M\llXfL~~ [LOU,
fLOU, ~ MVIX[L~C:;,
M\llXfLL~, XIX't'EA~~&C:;
XIX1'EAL~tX~ [Le.
fLE. 11
B, Swete, EYArrEAION KATA IIETPON, The Akhim Fragment 0/
01 the
1 H. B.
ApocrYPhal Gospel 0/
pp. 9-10.
01 St.
St, Peter (London, 1893), pp,
140
CONCLUSION
CONCLUSION
Furthermore, with the exception of three sayings, all of the sayings

]esus in Justin's
]ustin's writings are ultimately based on sayings in the
of Jesus
synoptic gospels; and I have already argued in the last chapter that
these three non-synoptic sayings can be explained without appealing
to the use of extra-canonical gospels.
It has been maintained by von Engelhardt, Sanday, and Lippelt that
Justin
]ustin used as his source a post-synoptic harmony of Matthew, Mark,
dosest to the results reached in my
and Luke. This position comes closest
investigation, although it should be stated that it is an oversimplification
]ustin's source was a harmony of
of the matter to assert merely that Justin's
the synoptic gospels.
Indeed, I shall assemble here the cumulative evidence of my investigati on and try to define more specifically the source of Justin's
]ustin's sayings
of Jesus:
]esus: (I)
(1) it has been clearly
dearly demonstrated that Justin
]ustin used more
]ustin generally used as his source written
than a single source; (2) Justin
documents except for Dial. 122:
122: I,
1, where he was probably quoting from
memory, andApol. 6I
61 :4, where he was quoting from aliturgical tradition;
(3) Justin's
]ustin's written sources harmonized parallel material from Matthew,
Mark, and Luke; (4) in the case of Matthew and Luke, related material
from different parts of a single gospel were often combined into a single
saying; (5) Justin's
]ustin's sources often derived material from a single gospel
]ohn); (6) Justin's
]ustin's quotations
(either Matthew or Luke, never Mark or John);
of the sayings of Jesus
]esus show absolutely no dependence on the Gospel
] ohn; (7) the harmonistic texts used by Justin
] ustin as his source for the
of John;
]esus are part of a tradition that had great influence on the
sayings of Jesus
later manuscript tradition of Matthew, Mark, and Luke; (8) the sayings
]esus are found in Justin's
]ustin's writings in a few groups of several collected
of Jesus
sayings, and rarely do sayings occur singly in Justin's
]ustin's text.
Two of these groups of sayings are probably based on written sources
in which the sayings had already been collected and arranged in sub15-17
stantially the same form as that found in ]ustin's
Justin's text. (1)
(I) Apol. 15-I7
Justin's
is probably based on a primitive Christi an catechism in use in ]ustin's
school in Rome, and it is likely that this same catechism or a similar
catechism was known to Clement of Alexandria, Origen, and to the
author of the Pseudodementine
Pseudoclementine Homilies. This catechism was based
primarily on the text of the Sermon on the Mount with the addition
of related material from Mark and Luke and from other parts of Matthew.
(2) The four sayings in Dial. 35:3
35: 3 are apparently derived from an early
Christian vade mecum of sayings against heresies, and it is likely that this
manual or a similar manual for use against heresies was known to the
CONCLUSION
I4
14I1
Constitutions and perhaps also to Didymus,

author of the Apostolic Gonstitutions
Lactantius, and the author of the Didascalia.
In addition to these two written sources there are several other instances
in which sayings of Jesus occur in Justin's writings in groups, but it is
himself is responsible for these
possible, perhaps probable, that Justin hirnself
groupings and that these sayings were not so grouped in his source:
(1) Apol. I9:6,
19:6, 7 (z
(2 sayings); (z)
(2) Dial. I7:3,
17:3, 4 (z
(2 sayings); (3) Dial.
(I)
21 in Dial.
76:4-6 (4 sayings); (4) the narrative exposition of Psalm ZI
98-ro6
98-106 (IO
(10 sayings); and (5) the narrative about John the Baptist
(2 sayings, Dial. 49:5; 5I:3).
51:3).
(z
It has never been questioned that Justin was one of the leading figures
in the catechetical school of Rome in the second century, but the influence
of this school tradition on Justin's writings and on other Christian schools
of the second century has never been fully understood. There is evidence
in Justin's writings for the use in the school at Rome of catechisms,
manuals for instruction against heresies, harmonistic texts of the synoptic
gospels; and apparently some of the same material was in use in the school
of Alexandria a few decades after Justin's death, perhaps indicating a
definite link between the Roman and Alexandrian schools. The roIe
role of
himself in the formation of this schoo) tradition is largely unanswerJustin hirnself
ed by my investigation of the sayings of Jesus, but it is reasonable to
assurne
assume that Justin, as a prominent teacher in the school of Rome,
took an active part in the creation and formation of that school's tradition.
In fact, it seems reasonable to conclude that the catechisms and church
manuals used in Justin's school at Rome were the compositions of Justin
and his pupils. Justin and his pupils apparently used the synoptic
gospels as their primary source and composed church catechisms and
vade mecums by harmonizing material from the synoptic gospels as
described above. It was the composition of such harmonies which gave
rise in time to the corruption of gospel manuscripts through systematic
harmonization of parallel passages. It must, however, be emphasized
that there is absolutely no evidence that Justin ever composed a complete
harmony of the synoptic gospels; his harmonies were of a limited scope
and were apparently composed for didactic purposes. Whether the thought
of a full gospel harmony ever occurred to Justin can only be conjectured,
but he apparently never undertook to compose such a work.
Justin's
J ustin's writings have many features in common with 2z Clement,
Glement,
which was probably written before Justin wrote the Apology and the
Dialogue; however, Justin and 2zGlement
Clement ha
ve none of the striking
have
similarities found when Justin's text is compared with the writings of
I42
CONCLUSION
element of Alexandria, Origen, or the Pseudoclementine Homilies, all

of which reveal a literary dependence upon some of the tradition u sed
by ]ustin.
Justin. Rather 2 Clement merely indicates that there were in use
Justin's period written gospel harmonies, which served as models
before ]ustin's
for the harmonies used and perhaps composed by ]ustin.
Justin. ]ustin's
Justin's similarities
ti
es to 2 Clement are no more than would be expected when two different
harmonies of the synoptic gospels are compared; identical harmonistic
patterns are certain to occur to some extent, and examples of such
agreement have been shown.
A final comment should be made concerning Tatian. It has long been
known that Tatian was a pupil of ]ustin
Justin and that after ]ustin's
Justin's death
Tatian composed a harmony of the four canonical gospels, the Diatessaron.
It is now apparent that the concept of a gospel harmony did not originate
with Tatian; indeed he was a pupil in a school in which gospel harmonies
were apparently commonplace. What is new in Tatian's Diatessaron and
what is not found in ]ustin's
Justin's writings is a fuU gospel harmony rather than
one of limited scope and the incorporation into the gospel harmony of
the Gospel of J] ohn.
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I. Primary Sources
Butterworth, George William. Clement oj
0/ Alexandria. The Loeb Classical Library.
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Goodspeed, Edgar J. Die ltesten Apologeten. Gttingen, 1914.
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William. S. Thasci Caecili Cypriani Opera Omnia. 3 Volumes. Vienna, 186818
1871.
71.
Heikel, Ivar A. Eusebius Werke. Vol. VI. Die Griechischen Christlichen Schriftsteller. Leipzig, 1913.
Holl, Karl. Epiphanius. Die Griechischen Christlichen Schriftsteller. 3 Volumes.
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Huck, Albert. Synopse der drei ersten Evangelien neu bearbeitet von Hans Lietzmann.
10th edition. Tbingen, 1950.
Klostermann, Erich. Apocrypha
ApocrYPha II. Kleine Texte. Edited by Hans Lietzmann.
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Klostermann, Erich. Origenes Werke. Volume X. Die Griechischen Christlichen
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Koetschau, Paul. Origenes Werke. Volumes Iland
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Feruntur Omnia. 3 Volumes. 3rd edition, Jena. 1876.
Preuschen, Erwin. Origenes Werke. Volume IV. Die Griechischen Christlichen
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Swete, Henry Barclay.
Barc1ay. The Old Testament in Greek. Cambridge, 1887.
van de Sande Bakhuyzen, W. H. Der Dialog des Adamantius. Die Griechischen
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Zangemeister, Karl. Orosius, Paulus. Vienna, 1882.
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Achelis, Hans and Flemming, JJohannes.
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Altaner, Berthold. Patrologie. 3rd edition. Freiburg, 1951.
2.
144
I44
BIBLIOGRAPHY
Arendt, Wilhelm. "Kritische Untersuchungen ber die Schriften Justins des

Mrtyrers," Theologische Quartalschrift (1834), pp. 256-295.
Baldus, Aloys. Das Verhltnis justins des Mrtyrers zu unsern synoptischen Evangelien. Mnster, 1895.
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Barthelemy, D. "Redecouverte d'un chainon manquant de l'histoire de la Septante," Revue Biblique, LX (1953), pp. 18-29.
Gther Early
Bell, H. Idris and Skeat, T. C. Fragments of an Unknown Gospel and Other
Christian Papyri. London, 1935.
Bellinzoni, Arthur J.,
J., Jr. "The Source of the Agraphon in Justin Martyr's Dialogue
5," VigiliaeChristianae, XVII, 2 (1963), pp. 65-70.
with Trypho 47: 5:'
Bousset, Wilhelm. Die Evangeliencitate justins des Mrtyrers in ihrem Wert fr die
1891.
Evangelienkritik. Gttingen, 189I.
Buckley, E. R. "Justin Martyr's Quotations from the Synoptic Tradition," journal
of
Theological Studies, XXXVI (1935), pp. 173-176.
ofTheologicalStudies,
Bultmann, Rudolf. Das Evagelium des johannes. Gttingen, 1957.
--.
- . The History of the Synoptic Tradition. New York, 1963.
Carrington, Philip. The Primitive Christian Catechism. Cambridge, 1940.
von Christs, Wilhelm. Geschichte der Griechischen Litteratur. 5th edition. Part II,
second half. Munich, 1913.
Credner, Carl August. Beitrge zur Einleitung in die biblischen Schriften. Halle, 1832.
--. Geschichte des neutestamentlichen Kanons. Berlin, 1860.
J ohn Martin. The Gospel According to St. Luke. London, 1953.
Creed, John
Davies. W. D. The Setting ofthe Sermon on the Mount. Cambridge, 1964.
Dibelius, Martin. Der Brief des jakobus. Gttingen, 1957.
- - . Die Formgeschichte des Evangeliums. 3rd edition. Tbingen, 1959.
- - . Geschichte der urchristlichen Literatur. Berlin, 1926.
Dodd, C. H. Historical Tradition in the Fourth Gospel. Cambridge, 1963.
--.
- . The Interpretation of the Fourth Gospel. Cambridge, 1955.
Drseke, Johannes. "Zu den unter des Justinus Namen berlieferten christologischen Bruchstcken," jahrbcher fr protestantische Theologie, X (1884), pp.
2.
347-352.
347-35
von Engelhardt, Moritz. Das Christenthum justins des Mrtyrers. Erlangen, 1878.
Fonck, Leopold. "Die Echtheit von Justins Dialog gegen Trypho," Biblica, II
21 ), pp. 342-347.
(1921
(19
Glover, Richard. "The Didache's Quotations and the Synoptic Gospels," New
Testament Studies, V (1958-1959), pp. 12-39.
Goodspeed, Edgar J. A History of Early Christian Literature. Chicago, 1942.
esus. London, 1960.
Grant, Robert M. The Secret Sayings of jjesus.
AOrIA IH:EOY,
Grenfell, B. P. and Hunt, A. S. AOrrA
IH~OY, Sayings of Gur
Our Lord. New York,
1897.
--. New Sayings of jesus and Fragment of a Lost Gospel from Gxyrhynchus.
Oxyrhynchus.
London, 1904.
Harnack, Adolf. Geschichte der altchristlichen Litteratur. Leipzig, 1893.
"11-0~XEW, 11-0~X&w,
lvr.A." Theologisches Wrterbuch zum Neuen
Hauck, Friedrich, "[LOLXEUW,
[LOLX&:W, X.T.).."
Testament. Edited by Gerhard Kittel. Volume IV. Stuttgart, 1957.
Hilgenfeld, Adolf. Kritische Untersuchungen ber die Evangelien justin's, der
Clementinischen Homilien und Marcion's. Halle, 1850.
- - . "Die berlieferung ber die griechischen Apologeten des Christenthums im
zweiten Jahrhundert und ihr neuester Censor," Zeitschrift fr wissenschaftliche
Theologie, XXVI (1883), pp. 1-45.
Jeremias, Joachim. Unknown Sayings of jesus. Translated by Reginald Fuller.
London, 1957.
BIBLIOGRAPHY
145
Katz, P. "Septuagintal studies in the mid-century. Their links with the past and
their present tendencies," The Background of the New Testament and Its Eschatology. Edited by W. D. Davies and David Daube. Cambridge, 1956, pp.
176-208
176 -208 .
Knopf, Rudolf. Die Lehre der zwlf Apostel. Tbingen, 1920.
Kster, Helmut. "Geschichte und Kultus im Johannesevangelium und bei Ignatius
von Antiochien," Zeitschrift fr Theologie und Kirche, LIV (1957), pp. 56-69.
Kster, Helmut. Septuaginta und Synoptischer Erzhlungsstoff im Schriftbeweis
justins des Mrtyrers. Habilitationsschrift. Heidelberg, 1956.
Kster, Helmut. Synoptische berlieferung bei den Apostolischen Vtern. Berlin,
1957
Krger, Gustav. "Zu Justin," Zeitschrift fr die neutestamentliche Wissenschaft,
VII (1906), pp. 138 f.
Lietzmann, Hans. "Justinus der Mrtyrer," Pauly-Wissowa Real-Encyclopdie der
classischen Altertumswissenschaft. Volume X. Stuttgart, 1919.
Lippelt, Ernst. Quae Fuerint Justini Martyris AIIOMNHMONEYMATA Quaeque
Ratione Cum Forma Evangeliorum Syro-Latina Cohaeserint. Halle, 1901.
Lohmeyer, Ernst. Das Evangelium des 1'vIatthus.
lVlatthus. Gttingen, 1958.
Massaux, Edouard. Influence de I'Evangile de saint Matthieu sur la Litterature
chretienne avant Irente.
Irenee. Louvain, 1950.
- - . "Le Texte du Sermon sur la Montagne de Matthieu Utilise par Saint Justin,"
Ephemerides Theologicae Lovanienses, XXVIII (1952), pp. 41I-448.
4II-448.
Maurer, Christian. "Petrusevangelium," Neutestamentliche Apokryphen in deutscher
bersetzung. Volume 1. Edited by Edgar Hennecke and Wilhelm Schneemelcher. Tbingen, 1959.
eher.
M'Neile, Alan Hugh. The Gospel According to St. Matthew. London, 1955.
Piper, Otto A. "The Nature of the Gospel According to Justin Martyr," The
journal of Religion, XLI, 3 (July 1961), pp. 155-168.
Plummer, Alfred. A Critical and Exegetical Commentary on the Gospel According to
S. Luke. Edinburgh, 1956.
Preuschen, Erwin, "Die Echtheit von Justin's Dialog gegen Trypho," Zeitschrift
fr die neutestamentliche Wissenschaft (1919-1920), pp. 102-127.
Quasten, Johannes. PatrolQgy. Westminster, Maryland, 1950.
Redlich, E. Basil. Form Criticism Its Value and Limitations. London, 1939.
"&.n:6cr't'OAO<;," Theologisches Wrterbuch zum Neuen Testament.
Rengstorf, Karl. "&mScr-roAoC;,"
Edited by Gerhard Kittel. Stuttgart, 1933, Volume I, pp. 406-447.
Resch, Alfred. Agrapha. Leipzig, 1906.
- - . Ausserkanonische Paralleltexte. 3 Volumes. Leipzig, 1893-1897.
Romanides, John S. "Justin Martyr and the Fourth Gospel," The Greek Orthodox
Theological Review, IV, 2 (1958-1959), pp. 1I5-134.
II5-134.
Ropes, James Hardy. Die Sprche jesu. Texte und Untersuchungen. XIV, 2.
Leipzig, 1896.
Sanday, William. The Gospels in the Second Century. London, 1876.
Seeberg, Alfred. Der Katechismus der Urchristenheit. Leipzig, 1903.
Selwyn, Edward G. The First Epistle of Peter. London, 1946.
Semisch, Karl. Die apostolischen Denkwrdigkeiten des Mrtyrers justinus. Hamburg, 1848.
Strachan, R. H. The Fourth Gospel Its Significance and Environment. London, 1960.
Swete, H. B. EYArrEAION KATA IIETPON, The Akhim
AkhZm Fragment of the
Apocryphal Gospel of Peter. Landan,
London, 1893.
Taylor, Vincent. The Formation of the Gospel Tradition. London, 1957.
- - . The Gospel According to Saint Mark. London, 1955.
JohannisevanThoma, A. "Justins literarisches Verhltnis zu Paulus und zum JahannisevanSupp!. to Novum Testamentum XVII
10
I46
BIBLIOGRAPHY
gelium," Zeitschrift fr wissenschaftliche Theologie, XVIII (1875), pp. 383-412,

65.
49 0 -5
-565.
Titus, Eric Lane. "The Motivations of Changes Made in the New Testament by
Justin Martyr and Clement of Alexandria: A Study in the Origin of New
Testament Variation." Unpublished Ph. D. dissertation, University of
Chicago, 1942.
Volkmar, Gustav. ber Justin
justin den Mrtyrer und sein Verhltniss zu unsern Evangelien. Zurich, 1853.
Westcott, Brooke Foss. A General Survey of the History of the Canon of the New
Testament. London, 1870.
Wbite,
jesus from Oxyrhynchus. Cambridge, 1920.
White, Hugh G. Evelyn. The Sayings of Jesus
Windisch, Hans. Der Barnabasbriej. Tbingen, 1920.
Wright, Leon E. Alterations of the Words of Jesus
jesus as Quoted in the Literature of the
Second Century. Cambridge, Massachusetts, 1952.
Zahn, Theodor. Geschichte des neutestamentlichen Kanons. Volume I, Part 2. Erlangen, 1888.
3. Reference Works
Bauer, Walter. Griechisch-Deutsches Wrterbuch zu den Schriften des Neuen Testaments und der brigen urchristlichen Literatur. 5th edition. Berlin, 1958.
Blass, F. and Debrunner, A. A Greek Grammar ofthe New Testament and Other Early
Christi
an Literature. Translated and revised by Robert Funk. Chicago, 196I.
Christian
Goodspeed, Edgar J. Index Apologeticus. Leipzig, 1912.
19IZ.
- . Index Patristicus. Leipzig, 1907.
--.
Hastings, James. Dictionary of the Apostolic Church. 2 Volumes. New York, 1916.
Kittel, Gerhard. Theologisches Wrterbuch zum Neuen Testament. 7 Volumes.
Stuttgart, 1933-1964.
Lampe, G. W. H. A Patristic Greek Lexicon. Oxford, 196I.
Legg, S. C. E. Novum TestamentumGraece.
Testamentum Graece. Evangelium Secundum Marcum. Oxford,
1935
--. Novum Testamentum Graece. Evangelium Secundum Matthaeum. Oxford, 1940.
Liddell, Henry George and Scott, Robert. A Greek-English Lexicon. Oxford, 1953.
LiddelI,
Moule, C. F. D. An Idiom Book of New Testament Greek. Cambridge, 1953.
Moulton, W. F. and Geden, A. S. A Concordance to the Greek Testament. Edinburgh,
1957
von Soden, Hermann Freiherr. Griechisches Neues Testament. Gttingen, 1913.
Tischendorf, Constantinus. Novum Testamentum Graece. 8th edition. Leipzig, 1869.
INDICES
1. OLD TESTAMENT REFERENCES
Deut.
6:5
Micah
4:3-7
Psalm
4
21
jer.
II8-121, 141
7: II
II2
II.
11. NEW TESTAMENT REFERENCES
Mt.
3:10
3: 10
44-4 6
38-40,, 88, 95, II9
38-40
4: 10
56
5-7
62
5: 6
5:6
56
5:7
5: 16
92,
94, 95, 988
9 2 ,94,95,9
120, 136
5: 20
5: 21
5:21
93
5: 22
92, 93, 98
98
5: 2 7
5:27
71
6 , 97
5: 28
57, 59, 60, 996,
5:28
87, 88, 96,
9 6 , 97
5: 2299
87,97
87, 97
5:3
5:3-3 2
97
5:3 1
97
6 , 97
1 , 996,
5:3 2
70, 771,
67
64-67
645:34
64,65,67
5:34-37
67
64-67
645:37
, 73,9 8
5:39
7 1,73,9
1-73, 9 8
771-73,
5:4
2 -94,9 8
992-94,98
5:4 1
80-82, 93, 97
5:4 2
77,80
5:44
9, 10, 12, 13, 97
5:45
77,
5:4 6
n 78, 80-82, 97
82
77-82
775:47
9-1I, 13,97
13, 97
9-II,
5:4 8
6:I
6:1
62-64,98
62-64,
98
61,62,97
6:19
6I,
62, 97
6:20
61, 62, 89, 90, 97
6:21
90,92,98
90,
92, 98
1 7, 9 8
6:25
14-17,
146:25
16,83
6:25ff
17, 9 8
6:26
1414-17,98
16, 17, 62, 98
6:311
6:3
2
16, 17, 62, 98
6:3
6:32
Mt.
Mt.
90-92,98
9 0 -92,98
56
56
44-47,95,99, 100,
102, 15, 123
7: 16
44-47,95,99, 100,
105
10
19
44-47,95,99, 100,
7: 19
10
15
5
T21
62, 67, 99, 136
I36
7: 21
22-24, 99, 114,
7: 22
II8
T22f
22-25, 83
7: 22f
114,
22, 23, 99, II4,
7: 2 3
II8
22
7: 22 4
T
II8
8:II
8:IIf
28-30
8:12
67,68, II8
9: 1133
76
10:18
18
108-lII
10:28
I08-III
20
10:4
11:12
II:I2
125
124, 12
5
12 3- 12 5
II:12-15
II:I2-15
II:13
12
I255
12 5
1I:14
II:14
12 5
1I:15
II:I5
119
25, 26, 28, II9
1I:27
II:27
12:14
85
121
12:39
129
13:3
8
12
127-129
13:3-8
13:37- 12 9
12
129
13:4
9
12
129
13:5
9
12 9
13:7
8
13:8
129
13:
13:9
13:41
13:4 1
13:42
13:4 2
13:43
13:5
15:34
16:4
16:19
16:20
16:21
I6:2I
16:23
16:25
16:26
17: 10
10--13
13
17: 10
ITII
I7: II
17: 12
13
17: 13
18:3
I8:3
18:8
18:9
19:9
61,
19:10
19:10-12
10-12
19:
19:II
19:IIf
19:12
12
19:
19:16
19: 16f
19:I6f
19: 117
7
19:18
2 3f
19:23f
19:
19:26
21:12
21:13
22:13
22:15-21
6:33
7: 2
7: 12
7:
T 1I 5
12 5
69
67-69,99
67- 69,99
12 5
67-69, 99, 125
67,68
134
121
61
61
0 ,3 I
33,31
39
9
89,90,97
89,90 ,97
123
12
3
122-123
I22-123
12 3
12 3
12
I233
136, 138
87
6 , 97
87, 88, 996,
I , 996,
6 , 97
70, 771,
97
61
61, 96, 97
60, 6I,
97
60, 61, 96, 97
18,20
17, 18
19, 20, 119
71
6
136
13
17
II3
1II-II3
II
1-II3
67,68
85
83-85
83-
148
Mt.
22:17
85
86
22:21
126, 127
22:3
22:37
4, 43
22:37-39
3 8 -4 0
22:38
40, 43, 88, 95
23: 113
3
33, 34, 36 , II3
15
12 5
23: 15
6 , II3
23: 16
33, 34, 336,
23
23:
23:23
33-37, 113
II3
24
33-35, 37, II3
23: 24
27
23: 27
33-37, II3
44-47,95,99, 100,
24:5
103- 105
103-105
102-15
24: II
102-105
24
24: 24
67,68
24:5 1
67, 68, 114,
II4, II5,
25:3
II8
1
114,
II4, II6, II8
25:41
25:4
26:39
32,33, II9
6
II9, 120
27:4
27:46
28:19
135
Mk.
2:17
76
129
4:3
8
12 7- 12 9
4:3-8
4:3129
4:4
129
4:5
129
4:7
12
129
4: 8
9
12 5
4:9
12 5
4: 2 3
15
]:15
7:
46
12 5
7: 16
121
8:12
8:3 1
3-32, II9
8:36
89
89
8:37
12 3
9:II
13
122-123
9: II --13
87,88,96,97, 136
87,88,96,97,136
9:47
10:12
70, 71,96
10:15
6
136
13
10:17
18, 19
10:17 f
10:17f
17, 18
10:18
18-20, II9
10:19
71
10:23ff
136
13 6
10:27
17
II:15
113
1I3
INDICES
Mk.
11,112
1I:17
II:17
II:25
56
85
12:13-17
83-85
8312:14
85
86
12:16
86
12:17
126, 127
12:25
40, 43, 88, 95
12:3
12:30f
3 8 -4 0
13:6
44, 45, 13, 14
102, 103
13:22
13: 22
2 ,33
14:36
14:3 6
332,33
62
15:7
15=7
119, 120
15:34
16:7
32
Lk.
3:9
44-4 6
22
3:22
3:
39
4:8
4: 8
3 8 , 39
5:3 2
76
6
56
77,80
6:27
6:28
77,80
6:29
71-73, 98
98
74, 80-82, 97
6:30
6:3
81
6:3
6:322
77-81
776:33
77,79
80-82,97
6:34
97
9-II, 13,
13,97
6:35
6:36
9, 10, 12, 13, 97
6:37
56
6:3 8
6:38
56
6:46
23,99
6f
22
6:46f
6:4
6:47
99
129
8:5
12 7- 12 9
8:5-8
8:6
129
8:8
125, 129
9:22
30-32, II9
0 ,97
89,9,97
9:25
89,9
9:43-45
32
10:16
20-22, 73, 99
II6-II8
10:19
10:22
25, 26, 28, II9
8 , 39, 40, 43
10:27
338,
121
II:29
II:42
33-37, II3
6 , 113
II:52
II3
33, 34, 336,
II:5 2
IIO
108, 19,
109, 11O
12:4
108-II1
108-lII
12:5
Lk.
12:22
15
12:22-24
14-17, 98
98
12:22ff
83
12:24
15
16
12:3
1
12:31
12:3
9
0 ,9 2 ,98
12:34
990,92,98
12:47
75
8
12:48
12:4
73-75
26
13:26
13:
22, 23, 99, 114,
II8
26f
13:26f
13:
23-25, 83
23-25,83
27
22-24, 99, 114,
13:27
13:
II8
13:28
13: 28
67-69,99
67- 69,99
28,29
13:28f
13: 28f
28, 29
29
II8
30, 118
13:
13:29
26
61
14:26
14:
125
14:35
16:16
12 3- 12 5
16:18
16:r8
6 , 97
70, 7 1 , 996,
18:17
136
13 6
18:18
18
18:18f
18:r8f
17, 18
18:19
18, 19, 20, 119
18:20
71
18:25
136
13 6
18:27
107,
17, 108
18:29
61
1-34
18:31-34
18:3
32
6
111,112
19:46
19:4
20:20-25
83-85
83- 8 5
20:21
85
20:22
85
20:22f
86
85,86
20:24
86
20:25
126
20:35
20:36
126, 127
21:8
44,45
22:42
22:4 2
3 2 ,33
23:2
85
120
23:4 6
32, II9
24:7
In.
Jn.
1:12
1:52
3:3
3:3-5
3:5
3: II
II7
135
135, 136
13 6
135, 136, 138
135, 136
13 6
135
149
I49
INDICES
jn.
Jn.
19
5: 19
5: 24
5:25
5: 25
6:26
6:32
6:47
6:53
8:34
8:5 1
8:58
8:5 8
10:1
10:7
12:6
12:24
13:16
13: 16
135
135
135
135
135
135
135
135
135
135
62, 135
135
62
135
135
jn.
Jn.
13:20
13:21
13: 21
13:38
13:38
12
14: 12
16:20
16:23
18:40
18:4
21:18
135
135
135
135
135
135
62
134
Rom.
13:6
13:9
85
71
Cor.
rr:I8f
II:18f
Cor.
1:19
II:13
rr:I3
64
13
Tit.
6
3:6
3:
1366
13
jas.
Jas.
2:11
2:rr
12
5: 12
1I Pet.
1:3
1:23
71
67
64-67
64136
13 6
136
13 6
Rev.
101, 102
13:5
II7
RE FE REN CES TO EXTRA-CANONICAL

IH. REFERENCES
CHRISTIAN WRITINGS
A postolic Constitutions
I, II
58
II, 18
73
104,
VI,I3
VI,13
46,
4 6 , 100, 104,
10
155
VI,I5
VI,15
137
21
VIII, 46,1
46, I
Athanasius,
Vita S. Antonii
131
13 1
Augustine,
Contra Adimantum
VII, II
VII,3
12
12
Epist.
76
102
Barnabas
18-20
19:2
55,57
42
Basil
Homilia in Psalmum
XLIX
41
Mort. Reg. LII,

LI!, 3
76
Regulae Brevius Tractate
Interrogatio CLXIII
41
II Clement
13:1,
13:1,22
55-57
2 Clement
2
4:2
4:
47
25
2 Clement
4:5
5:4
25
108-II1
I08-Irr
Clement of Alexandria
Liber Quis Dives Salvetur

17, II
24
27
40,lf
Paed.
1,5,20
1,9,88
11,
II, 12, 120
III, 5, 33
II, 70
III, 11,
III, 12
92
87
41
132-134
13 2 - 1 34
27,28
27
91
91
58
87
41
Strom.
II, 14,
61
14,61
II. 19, 100
II,23
III, 4, 36
III, 14,94
IV, 6, 34
IV, 18, 114
II4
IV, 26, 171
V, 14,99
VI, 14, rr2
II2
VII, 10,58
VII, 11,67
12,77
VII, 12,
77
VII, 18,4
58
11, 12
73
94
58,59
58, 59
91
8 ,59
59
558,
94
66
90
27,28
66
92
27,28
Cyprian
De Catholicae Ecclesiae
Unitate 15
15
41
De M ortalitate 17
131
13 1
Epistula ad Fortunatum
2
42
Epistulae
21
59,4
59, 4
21
66,4
Test. II, 30
II6
Cyril of Alexandria
De Adoratione et Veritate
VI
66
Cyril of J erusalem
Catechesis XIII, 5
Didache
1-6
1:2
1:3
1:4
1:5
7: 11-3
-3
11:4
II:4
II:6
Didymus
De Trinitate III, 22
58
55-57
, 43
4 2 ,43
80
73
81
56
13
13
101
Dionysius the Areopagite

18
1,315
I, 315
IS
15
INDICES
Eusebius
Commentary in Psalm
14,4
66
28
94
Demonstratio Evangelica
66
III, 3, 103
II
IV, 10, 11
76
X, 8, 8
120
Ecclesiastical History
IV, 11,
II, 8f
IV, 11,
II, 11
II
IV, 18
IV, 18,9
5
5
5
5
Epiphanius
Adversus Haereses
19,6,21
67
11, 13
33, 10,5
51, 5, II
51,5,
76
11,
66,22,4
lI, 13
66, 22, 4
69,19
69,
19
19
A ncoratus 26, 8
73
Evangelium Hieros.
P4 64
21
Gospel according to the

4
Egyptians
Gospel according to the
Hebrews
1,4
of Peter
Gospel 0/
of Thomas
Gospel 0/
I,
5,
139
3, 5
Gregory of Nyssa
In Canticle 0/
of Canticles,
Homily XIII
66
Hilarius
De Trinitate IX, 24
41
CXVIIl
Tractatus in CXVIII
Psalm, Lettera VIII,
18
12, 13
Hippolytus
De Christo et Antichristo
116
65
lI6
Elenchos VIII, 10
137
Philos. V, 7, 26
13
Treatise on the Apostolic

Tradition XXXII,
12
55
Irenaeus
Contra H aereses
I, 20, 2
II, 14, 7
III, I, I
III, 11,
lI, 8
IV, 6, I
IV,6,1
IV, 6, 3
IV, 6
677
IV, 33, II
IV,.33,1I
IV, 40, 2
19
27,
28
27,28
4
4
27,28
27,28
28
116
II6
116
lI6
J ohannes Climacus
Scala Paradisi 7 132-134
Justin Martyr
A Confrontation
Con/rontation
Against M arcion
5
5
Apology
63
13 6
63
52
79
49, 54, 55
49
100 , 106,
47, 4949-100,
17,111,14
17,111,14
52-54, 57, 59, 60
15: 1
52, 60, 96-97,
15: 1-4
100,117
100,
117
88
87-88
15:2
54, 8715:3
54, 61, 70, 71
71
15:4
54, 55, 60, 61, 88
15:5
77
15:7
53,54
6 , 77
8
15:8
15:
53, 54, 776,
80, 82
15:9
53, 55, 7777-80,
8,
53, 55, 63, 778,
15: 10
80-82,97
15:10-16
63, 98
15=10-17 96-98, 100, 118
lI8
15:10-17
lI
15: 11
55,61-63,90,97,
55,61-6 3,90 ,97,
98
15: 12
55,62,63,89-90,
15:12
55, 62, 63, 89-90,
97
14, 47, 55, 63,
15:13
8-14,
15: 13
88
97, 98
97,9
1 7,47,55,62,
14-17,47,55,62,
15:14
1463, 83, 97, 98
98
15:15
15: 1 5
14-17, 48, 55, 62,
63,98
63,
98
15:16
55, 63, 88, 9-92,
90-92,
15: 16
97, 9 8
2:2
3:36
3:3 6
6:1
13: 11
14:3
14:4
15:5
15- 1 7
Apology
17
15:17
15:
62- 6 4, 9988
55, 62-64,
16:1
53, 55, 71-72,9
7 1-7 2 ,98
16:2
55, 62, 92-95, 98
98
16:3
77
67
16:5
64-67
53, 54, 6416:6
37-43, 47, 53, 54,
88,95,98
88,
95, 9 8
16:7
17-20,
17-20 , 42,
4 2 , 47, 54,
1
83,98,
141
83,98 , 14
16:8
53, 54
53,54
16:9
53, 54, 62, 67, 88,
99
23,98-100
16:9-13
23,98 - 100
16:10
8 ,55,
20-22,47,48,55,
20-22,47,4
73, 99
16:II
16:lI
22-25,37,47,55,
83, 99
83,99
16:12
55, 67-69, 88, 99
16:13
8 , 55, 95, 99,
44-48,
44-4
100, 102, 105
16:14
77
17: 11
53,54
17: 2
53, 55, 83-86
83-86
17:3
77
17:4
53-55, 73-76
73-7 6
I07-lI I, 13
130
107-111,
19
107-108,
17-108, 111, 130,
19: 6
14 11
108-111,
I08-lII, 130
19:7
26:2
52
88, 116
lI6
28:1
6
52
34:6
34:
8 :1
52
338:
52
3 8 :4
8 :6
338:6
52
52
39: 1
88
5 2 :3
61:3
137
88, 131, 134-138,
61:4
14
25-28,
63:3
25- 28 , 30, 47, 48
48
20-22, 47, 48
63:5
8
63: 113
3
25-28, 30, 47, 448
6
67
65-67
6566:3
13 8
6
117
lI7
7 6 ::6
99:2
47
De Resurrectione
7:23
T23
6
76
Dialogue
11:3
lI:3
78
78
INDICES
Dialogue
78
78
78
78
IIIl-II3,
II-lI3, 130
lIl-lI3,
130, 1411
IIl-II3, 13,14
33-37,47, 1lI-II3
IIl-II3
130, 141
18:1
78
22:1
52
34: 1
78
6 , 97,
35:3
44-49, 55, 996,
100-107, 118, 123, 131,
14
35: 8
79
62
3 6 :6
43: 1
78
88
45:4
135
13 1--135
47:5
121-123, 130, 141
49:5
3-32, 48, 88
51 :2
78, 88, 121, 1235 1 :3
125, 130, 141
62
5 6 :2 3
67:9
78
II6
6 :3- 6
II3- lI6
lI3776:3-6
28-30,47,88,
II4,
28-30, 47, 88, 114,
76 :4
118,
II8, 130
6 :4- 6 II3-II8,
II3-lI8, 130, 141
76:4-6
7
6 :5
22-25, 37, 47, 11422-25,37,47,
II4776:5
II8, 130
lI8,
6
II6-II8,
II6-lI8, 130
7
766 ::6
76 :7
3-3 2 ,4 8
8 :1
62
78:
7
81:4
126, 127, 130
62
85: 6
85:7
79
93: 2
37-43, 47
62
94: 1
8-14, 47, 79
96
9 6 :3
II8-12I, 130,
118-121,
8 - 106
9
98-106
14
1411
lI8-120,
II8-120, 130, 139
99:1
99: 1
2, 33, lI8,
II8, lI9
II9
332,
99:2
28 ,3,47,48 ,
100:1
25-28,3,47,48,
25II8, lI9
II9
100:3
30-32,
3-32, 48, II8,
119, 130
II9,
101:2 17-20,47, II8,
lI8, lI9
II9
lI6
II6
13:5
8 , lI8,
6
37-43, 448,
II8,
13:6
13:
II9, 130
II:4
11:4
12:2
12:3
14:3
17
17:3
17:4
15 1
Dialogue
10
103:8
32, 33, II8, II9
3: 8
10
118, 120, 130
5:5
15:5
105:
88, II8, 120
5:66
62
106:4
118, 121, 130
17: 1
II2:1
62
lI2:1
II2:4
47
33-37,
33-37,47
II8:3
78
88
120:5
120:6
28-30, 47, 88
122:1
12 5,13,139,14
122:5
78
12
13
125:
126126-13
5: 11
12 5:4
37-43,48
62
128:3
132:1
62
79,80
133:6
140:4
28-30, 47, 88
Discourse to the Greeks
Creeks 5
On the Soul
5
On the Sovereignty oj
of God
Cod
5
Psaltes
Ps altes
5
Lactantius,
Div. Instit. IV, 30
101
Macarius of Egypt
de custodia cordis 13
11, 12
Homilies
XIX, 22
XXXIX, 6
XLIII,3
11, 12
73
92
Origen
Contra Celsum II, 49 24
III, 44
57-59
Contra Haereses 5, 7
19
Commentary in M atthew
16,23
II2
Commentary on Jj ohn XX,
23
57-59
De Principiis III, 1,
I, 6
57-59
Exhortatio ad Martyrium
18
94
In Evangelium Jj oannis II
1,5
94
XXXII,8
24
XXXII, II
24
Selecta in Ezekiel
58,
59
Orosius
Apology 31,
31, 4
4411
Oxyrhynchus Papyrus
122 4
79
Pamphilius
Apologia pro Origene V
24
Protoevangelium oj
of Jj ames
I
Pseudo-Athanasius
Quaest. ad A
ntiochum 36
Antiochum
2 - 1 34
13
132I
I
11
89
Pseudoclementine
Pseudoc1ementine
Homilies
III,55
66
III, 57
II-13
XI,26
137
XI, 35
46, 100
XII,32
80
XV, 5
93,94
XVII, 4
26-28
XVII, 5, 2
108-1 II
108-II1
XVIII,3
19
XVIII, 4
26-28
XVIII, 13
27, 28
XVIII, 20
27, 28
XIX, 2 66, II4-II6,
I 14-lI6, II8
Recognitions 6, 9
137
Pseudo-Ignatius
Pseudo-Ignatius
Ta the Ephesians 5
To
21
Pseudo-Justin (see ]ustin
Justin
Martyr)
Syriac Didascalia VI, 5
101, 104, 105
Tertullian
Adversus Marcionem II,
27
27, 28
De Cultu F
eminarum 13
Feminarum
94
De Idolatria
I dolatria
94
Theodoret
Eccles. Hist. II, 31, 12-13
87
Theophilus of Antioch III
12
70
Tatian
Diatessaron
I, 4, 142
Vita S. Johannici
johannici
132134
2
I5I52
INDICES
INDICES
IV. INDEX
INDEX OF
OF AUTHORS
AUTHORS
IV.
Achelis 101
101
Achelis
Allen 93
93
Allen
Altaner 56
56
Altaner
Arendt 55
Arendt
Baldus 2,2, 9,9, 13,
13, 17,
17, 25,
25, 28,
28, 30,
3,37,
Baldus
37,
45, 59,
59, 71,
71, 78,
78, 88,
88, 120,
120, 139
139
45,
Barrett 62,
62, 136
136
Barrett
Barthelemy 6,6, 77
BartMlemy
Bauer 59,
59, 62,
62, 64,
64, 74,
74, 80,
80, 86,
86, 113,
Bauer
3,
134, 13
136
6
134,
Bell 55
Bell
Bellinzoni 131
131
Bellinzoni
Blass-Debrunner-Funk 23,
23, 52,
52, 59,
59,
Blass-Debrunner-Funk
61, 64,
64, 71,
71, 72,
72, 80,
80, 82,
82, 86,
86, 93,
93, 108,
108,
61,
119
119
Bousset
I, 2,
2, 13,
13, 19,
19, 21,
21, 25,
25, 28,
28, 331,
1,
Bousset
I,
77, 82,
82, 94,
94, 101,
101, 116,
116, 135,
135,
43, 73,
73, 77,
43,
139
139
Buckley
Buckley
22
124,
Bultmann
3, 70, 75, 12
136
6
4, 13
Carrington
3, 54
54
Carrington
3,
Credner
I, 13, 43, 82, 139
I,
Creed
79, 12
124
Creed
79,
4
von Christs
Christs
von
55
Daube
Daube
77
Davies
7, 54,
54, 65
65
Davies
7,
DibeJius
3,
Dibelius
3, 56,
56, 65,
65, 80
80
Dodd
136, 138
Dodd
136,
13 8
Drseke
55
Drseke
von
2,
von Engelhardt
Engelhardt
2, 140
140
Flemrning
101
Flemrning
101
Fonck
55
Fonck
Glover
42
Glover
42
Goodspeed
Goodspeed 5,
5, 6,
6, 8,
8, 49
49
Grant
55
Grant
Grenfell
55
Grenfell
Hamack
Harnack 55
Hartel
Hartel 21,
21, 41,
41, 42
42
Hastings
Hastings 103
103
Hauck
Hauck 71
71
Heikel
Heikel 66,
66, 120
120
Hennecke
Hennecke 55
Hilgenfeld
Hilgenfeld I,I, 5,5, 139
139
Holl
Holl 11,
11, 19,
19, 67,
67, 73
73
Hunt
Hunt 55
]eremias
]eremias 21,
21, 132
132
Katz
Katz 77
Kittel
Kittel 71,
71, 95,
95, 134
134
Klostermann
Klostermann 79,
79, 112
112
Knopf
Knopf 56
56
Koetschau
Koetschau 24,
24, 57,
57, 94
94
Kster
Kster 4,4,23,
23,25,
25,42,
42,48,
48,52,
52,56,
56,73,
73,
80,
80, 81,
81, 99,
99, 111,
111, 118,
118, 136,
13 6 , 137
137
Krger
Krger 55
Lake
Lake 25,
25, 42,
42, 80,
80, 108
108
Liddell-Scott
Liddell-Scott 59,
59, 64,
64, 71,
71, 74,
74, 95
95
Lietzmann
Lietzmann 66
Lippelt
Lippelt 2,2, 13,
13, 140
140
Lohmeyer
Lohmeyer 65,
65, 123
123
Lommatzsch
Lommatzsch 58
58
M'Neile
M'Neile 61,
61, 65,
65, 68,
68, 69,
69, 93
93
6 , 43,
Massaux
Massaux 3,3, 13,
13, 16,
16, 17,
17, 30,
30, 336,
43,
1,
46,59-63,67,71,78,80,81,88,9
46,59-63,67,71,78,80,81,88,91,
92,
92, 97,
97, IIO,
IIO, 135,
135, 139
139
Maurer
55
Maurer
Migne
11,
Migne
11, 12,
12, 18,
18, 19,
19, 21,
21, 24,
24, 27,
27,
2, 94,
28,
58, 66,
66, 70,
70, 73,
73, 992,
94,
28, 41,
41, 46,
46, 58,
101,
104, 131,
131, 132,
132, 137
137
101, 104,
Moule
93
Moule
93
Nestle
9,
Nestle
9, 73,
73, 74
74
Otto
6,49
Otto
6,49
Piper
33
Piper
Plummer
Plummer
72, II7
117
Preuschen
5, 24, 57
Quasten
56
Redlich
4
Rehm
11,
II, 19, 26, 27, 46, 66, 80,
93, 108, 114, 137
Rengsdorf
103
Resch
21, 76, 101, 117, 132,
13 2 , 135
8
Romanides
135, 136, 13
138
Ropes
77, 132
Sanday
2, 140
Schneemelcher
5
Schneid weiler
87
Seeberg
Seeberg
33
Selwyn
3,54
Selwyn
3,54
Semisch
I, 13,
13,43,47,139
Semisch
I,
43, 47, 139
Skeat
Skeat
55
Sthlin
11, 27,
27, 41,
41, 58,
58, 66,
66, 73,
73, 8]
87
Sthlin
II,
90, 91,
91, 92,
92, 94,
94, 132
13 2
90,
Strachan
136
Strachan
136
Swete
40, 139
139
Swete
40,
Taylor
4, 121
121
Taylor
4,
Thoma
Thoma
22
Titus
2, 33
Titus
2,
Volkmar
Volkmar
22
Wendland
Wendland
13, 137
137
13,
Westcott
Westcott
2, 139
139
2,
White
White
55
Windisch
Windisch
56
56
Wright
Wright
2, 3,9,28,
3, 9, 28, 37,
37, 42,
4 2 , 59,
59, 7(
7f
2,
7 8 , 92,
92, 101,
laI, 104
104
78,
Zahn
Zahn
I, 139
139
I,
Zangemeister
Zangemeister
41

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THE SAYINGS OF JESUS IN THE WRITINGS

C. VAN UNNIK. Bilthoven (Utr.) Netherlands

THE SAYINGS OF JESUS

Library of Congress Catalog Card Number:

Sayings showing features of harmonization of Matthew

IV. The Miscellaneous Synoptic Sayings

D. The Narrative Exposition of Psalm 21 (Dialogue 98-106)

Old Testament References

Supp!. to Novum Testamentum XVII

to the use of pre-synoptic material, ll and to the use of a post-synoptic

ineonsistent harmonization of parallel material.1 But like Titus, Wright

The question of the extent of the formative period of the gospel

already been known through quotations by Clement

consequently, suggested that Justin was quoting areal JJewish

It should be noted that P. Katz has questioned Barthelemy's dating of the

ApOLOGY I5: I3 AND DIALOGUE 96: 3a

TRE SAYINGS THAT

Mt. 5 :45, 482

TRE SAYINGS TRAT OCCUR MORE TRAN ON CE

()'!L '!OV ~ALOV <XU'!O

Although Dial. 96: 3 is part quotation material and part narrative,

Ps. Athanasius, Quaest. ad Antiochum 89 (Migne, PG, XXVIII, 653)

Macarius of Egypt, Hom. 19, 2; de custodia cordis 13 (Migne, PG,

Pseudoclementine Homilies III, 57 (Rehm, GCS, p. 77)

Epiphanius, Against Heresies 66, 22,4

Epiphanius, Against Heresies 33, 10, 5 (Holl, GCS, I, p. 461)

THE SAYINGS THAT OCCUR MORE THAN ONCE

Hilarius, Tractatus in CXVIII Psalm, Lettera VIII, 18

above (see p. II).

THE SAYINGS THAT OCCUR MORE THAN ON

Although both quotations start with a similar sentence, the only

The first part of Apol. 15: 14 [L~ [Le:pL[LVOC-re:

TRE SAYINGS TRAT OCCUR MORE TRAN ON

Apol. I5: I4 also has XIXL "r:WV

could be related to either

o{; 7t1X~P U[Lwv

TRE SAYINGS TRAT OCCUR MORE TRAN ONCE

In the first part of Apol.

Mt. 19: 16f.

Lk. 18: 18f.

So too Baldus, pp. 69 f. and Massaux, "Le Texte du Sermon," p. 435.

THE SAYINGS THAT OCCUR MORE THAN ON

By comparing the introductions to this saying in A pol. r6: 7 and Dial.

THE SAYINGS THAT OCCUR MORE THAN ONCE

of Apol. 16:7 should be attributed to Justin hirnself or whether he found

Irenaeus, Contra Haereses I, 20, 2 (Migne, PG, VII, 653)

Mk. 10: 18 and/or

Mk. 10: 18 and/or

In only one section do Apol. 16:7 and Dial. 101:2 contradict

nme:r: & Aeyw

'0 &xoowv U[.LWV

TRE SAYINGS TRAT OCCUR MORE TRAN ONCE

additions to Lk. 10: 16 are especially significant for a study of this

From this textual evidence it is apparent that many manuscripts and

Apostolic Constitutions 8, 46, 1 (Migne, PG, I, II49)

Pseudo-Ignatius, To the Ephesians 5 (Migne, PG, V, 737)

Cyprian, Epistulae 59, 4 (HarteI, p. 671)

~1tLO [Lzv, XCLt

in A pol. 16: IIII is parallel to Mt. 7: 22, but (ht'

II, 49 (Koetschau, I, CCS, p. 171)

2Clement 4:5 (Lake, I, p. I34)

A comparison of this harmonization of Matthew and Luke in the