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Updated: May 23, 2025
This account, like almost every other given in the dialogue with Trypho, is mentioned by him, not so much for its own sake, but because it gave him opportunity to show the fulfilment, or supposed fulfilment, of a prophecy in this case the prophecy of Isaiah that the "Spirit of the Lord should rest upon Him."
But at this time Trypho, the Alexandrine architect, was there. He planned a number of countermines inside the wall, and extending them outside the wall beyond the range of arrows, hung up in all of them brazen vessels. The brazen vessels hanging in one of these mines, which was in front of a mine of the enemy, began to ring from the strokes of their iron tools.
But grant the ivy to be a preservative against drunkenness, that to please you, Trypho, we may name Bachus a physician, still I affirm that power to proceed from its heat, which either opens the pores or helps to digest the wine. Upon this Trypho sat silent, studying for an answer.
Let the reader remember that, with respect to the first of these, the account is not introduced in order to give Trypho an account of our Lord's Birth, but to assure him that a certain prophecy, as it is worded in the Septuagint translation of Isaiah viz., "He shall take the powers of Damascus and the spoil of Samaria," was fulfilled in Christ.
Of these references, for instance, some fifty occur in the first Apology, and upwards of seventy in the Dialogue with Trypho; a goodly number, it will be admitted, by means of which to identify the source from which he quotes.
He also sent ambassadors to Simon the Jewish high priest, about a league of friendship and mutual assistance; who readily accepted of the invitation, and sent to Antiochus great sums of money and provisions for those that besieged Dora, and thereby supplied them very plentifully, so that for a little while he was looked upon as one of his most intimate friends; but still Trypho fled from Dora to Apamia, where he was taken during the siege, and put to death, when he had reigned three years.
In no other place in his writings does he apply the plural to them, but, on the contrary, we find Trypho referring to the 'so-called Gospel, which he states that he had carefully read, and which, of course, can only be Justin's 'Memoirs, and again, in another part of the same dialogue, Justin quotes passages which are written 'in the Gospel. The term 'Gospel' is nowhere else used by Justin in reference to a written record."
But when the people of Ptolemais had shut their gates, as it had been commanded by Trypho to do, he took Jonathan alive, and slew all that were with him.
And when Trypho knew that Simon was by the Jews made their governor, he sent to him, and would have imposed upon him by deceit and trencher, and desired, if he would have his brother Jonathan released, that he would send him a hundred talents of silver, and two of Jonathan's sons as hostages, that when he shall be released, he may not make Judea revolt from the king; for that at present he was kept in bonds on account of the money he had borrowed of the king, and now owed it to him.
"This Offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him." Again, a little before, in the same chapter: "From which we can indisputably learn that God conversed with some One who was numerically distinct from Himself." Again: "The Word, Who also was with Him." Again, Trypho says:
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