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=== Sumber-sumber kesaksian ===
Menurut sarjana [[Oskar Skarsaune]], Yustin mengandalkan dua sumber utama bagi bukti nubuat yang kemungkinan disebarkan sebagai koleksi kesaksian kitab-kitab suci di dalam sekolah Kristen tempatnya mengajar. Sumber pertama untuk memaparkan bukti kitab suci dalam ''First Apology'' dan perikop-perikop paralel dalam ''Dialogue'' disebutnya "sumber kerygma" ("kerygma source"). Sumber kedua yang hanya digunakan dalam ''Dialogue'', mungkin identik dengan suatu dialog yang hilang karya [[Aristo of Pella]] mengenai hakikat ilahi [[Mesias]], ''[[Dialogue of Jason and Papiscus]]'' (~ 140). Yustin mengutip secara verbatim bacaan-bacaan Alkitab dari sumber-sumber ini, dan sering membuat parafrase sumber-sumbernya secara cermat, bahkan dalam keterangan penafsirannya.<ref name="Skarsaune 2007 pp. 380–381">Skarsaune (2007) ''Jewish Believers in Jesus'' pp.&nbsp;380–81</ref>
 
Yustin kadang-kadang menggunakan Injil Matius langsung sebagai sumber nubuat-nubuat Perjanjian Lama untuk melengkapi sumber kesaksiannya.<ref name="Skarsaune 1987 pp. 130,163">Skarsaune (1987) ''The Proof From Prophecy'' pp.&nbsp;130,163; p.&nbsp;130 – "Yustin sometimes had direct access to Matthew and quotes OT texts directly from him.&nbsp;... (The direct borrowings are most frequent in the ''Dialogue''; in the ''Apology'', Mic 5:1 in ''1 Apol''. 34:1 may be the only instance.)" p.&nbsp;163 note: Diagram of the internal structure of the putative "kerygma source", showing the insertion of scriptural quotation of Mic 5:1 from Mt. 2:6</ref><ref name="Koester 1990 pp. 382–383">Koester (1990) ''Ancient Christian Gospels'' pp.&nbsp;382–383 – "In the discussion of the prophecy for the place of Jesus' birth (''1 Apology'' 34), Yustin only quotes the prophecy of Micah 5:1 and then remarks that Jesus was born in this 'village in the land of Judah which is 35 stades from Jerusalem' (''1 Apol''. 34:2). No actual narrative material from a gospel is quoted.&nbsp;... However, the quotation of the text of Micah 5:1 is not given in the text of the LXX; rather, Yustin follows the form of the text quoted in Matt. 2:6.&nbsp;... The form of the quotation that appears in Matt 2:6 departs considerably from both the LXX and the Hebrew text. It is, in fact, a combination of Micah 5:1 and 2 Sam 5:2; only the latter speaks of the prince's function as the Shepard of Israel. The conflated quotation was wholly the work of Matthew. There can be no question that Yustin is quoting this Matthean text."</ref> <!--However, the fulfillment quotations from these sources most often appear to be harmonizations of the gospels of Matthew and Luke.<ref name="Koester 1990 p. 365">Koester (1990) ''Ancient Christian Gospels'' p.&nbsp;365 – "The vast majority of the sayings quoted in Yustin's writings are harmonizations of the texts of Matthew and Luke. These harmonizations are not casual or accidental, but systematic and consistent, (this certainly excludes...careless quotation from memory as an explanation for Yustin's harmonizations) and they involve the composition of longer sections of parallel sayings from both gospels."</ref>--> Koester berpendapat bahwa Yustin telah menyusun suatu harmoni Injil awal sejalan dengan baris-baris harmoni Injil karya muridnya, [[Tatian]], yaitu ''[[Diatessaron]]''.<ref name="Koester 2000 p. 344">Koester, (2000) ''Introduction to the New Testament: History and literature of Early Christianity.'' 2nd ed., 1982 1st ed., p.&nbsp;344 – "On the basis of the gospel quotations of the First Apology and the Dialogue with Trypho, one can conclude with great certainty that Yustin also had composed a harmony of the Gospels of Matthew, Mark, and Luke (he did not know the Gospel of John), which is lost but was used by his student Tatian for the composition of his famous and influential four-gospel harmony known as the Diatessaron."</ref> <!-- However, the existence of a harmony independent of a collection of sayings for exposition purposes has been disputed by scholar [[Arthur Bellinzoni]].<ref name="Bellinzoni 1967 p. 141">Bellinzoni (1967) ''Sayings of Jesus in Justin Martyr'' p.&nbsp;141 – "It must, however, be emphasized that there is absolutely no evidence that Yustin ever composed a complete harmony of the synoptic gospels; his harmonies were of limited scope and were apparently composed for didactic purposes. Whether the thought of a full gospel harmony ever occurred to Yustin can only be conjectured, but he apparently never undertook to compose such a work."</ref><ref name="Koester 1990 p. 370">Koester (1990) ''The Ancient Christian Gospels'' p.&nbsp;370 footnote 2: "Bellinzoni (''Sayings of Jesus in Justin Martyr'' p.&nbsp;100) collapses stage (1) [a systematic harmonization of the texts of Matthew and Luke] and (2) [the composition of a cluster of sayings that warn against false prophets] of this process. He assumes that the harmonizations were made specifically for the composition of a catechism. This assumption, however, cannot explain why also the narrative materials quoted by Yustin were drawn from a harmonized gospel text."</ref> The question of whether the harmonized gospel materials found in Yustin's writings came from a preexisting gospel harmony or were assembled as part of an integral process of creating scriptural [[prooftext]]s is an ongoing subject of scholarly investigation.<ref name="Koester 1990 p. 378">Koester (1990) ''Ancient Christian Gospels'' p.&nbsp;378 – "The question is whether Yustin composed these harmonizations and inserted additional phrases just for the purpose of his demonstration of scriptural proof or whether he drew on a written gospel text that was already harmonized and expanded. It seems to me that we are not witnessing the work of an apologist who randomly selects pieces of various gospels and invents additional phrases for the purpose of a tight argument of literal fulfillment of scripture; nor can one solve the complex problems of Yustin's quotations of gospel narrative materials by the hypothesis of a ready-made, established text of a harmonized gospel as his source. Rather, his writings permit insights into a school of scriptural exegesis in which careful comparison of written gospels with the prophecies of scripture endeavored to produce an even more comprehensive new gospel text."</ref>
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that was already harmonized and expanded. It seems to me that we are not witnessing the work of an apologist who randomly selects pieces of various gospels and invents additional phrases for the purpose of a tight argument of literal fulfillment of scripture; nor can one solve the complex problems of Yustin's quotations of gospel narrative materials by the hypothesis of a ready-made, established text of a harmonized gospel as his source. Rather, his writings permit insights into a school of scriptural exegesis in which careful comparison of written gospels with the prophecies of scripture endeavored to produce an even more comprehensive new gospel text."</ref>
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==== "Sumber kerygma" ====
Kutipan berikut dari ''1 Apol''. 33:1,4–5 (paralel parsial dalam ''Dial''. 84) mengenai [[annunciation]] dan [[Kelahiran Yesus|kelahiran Yesus dari seorang perawan]] menunjukkan bagaimana Yustin menggunakan ayat-ayat harmoni Injil dari Injil Matius dan Lukas untuk memberikan bukti alkitabiah bahwa Yesus adalah Mesias berdasarkan penggenapan nubuat [[Yesaya 7:14]].<ref name="Skarsaune 1987 p. 145">Skarsaune (1987) ''The Proof From Prophecy'' p.&nbsp;145 – "''1 Apol''. 33 contains an elaborate explanation of Is 7:14.&nbsp;... One notices that the fulfillment report is stylized so as to match the prophecy perfectly. That Yustin did not entirely formulate it ''ad hoc'' is demonstrated by the close parallel in the ''Proteuangelium Iakobi'' (PJ 11:3), where much of the same combination of Matthean and Lukan elements occurs. Probably all three elements (Prophecy – Exposition – Fulfillment report) were present in Yustin's source. And – as pointed out by Koester [Koester (1956) p.&nbsp;67] – it seems the same source is employed once more in ''Dial''. 84."</ref>
:"Dan dengarlah lagi bagaimana Yesaya menubuatkan bahwa Dia harus dilahirkan dari seorang perawan;; karena demikian dikatakannya: 'Lihat, perawan itu mengandung dalam rahimnya dan melahirkan seorang anak laki-laki, dan mereka akan menyebut dalam namanya, Allah beserta kita' (Matius 1:23)." (''1 Apol''. 33:1)<ref name="Koester 1990 p. 379">Koester (1990) ''Ancient Christian Gospels'' p.&nbsp;379 – "''1 Apol''. 33 gives as proof concerning Jesus' birth the prophecy of Isa 7:14. The text of this scriptural passage is presented in a form that is influenced by its quotation in Matt 1:23."</ref><ref name="Skarsaune 1987 pp. 32–34">Skarsaune (1987) ''The Proof From Prophecy'' pp.&nbsp;32–34; p.&nbsp;32 – "It is obvious that Yustin's quotation of IS 7:14 in ''1 Apol''. 33:1 has Mt 1:23 as its direct or indirect source. There are indications in the context which indicate that we should reckon with an intermediary source between Mt and Yustin. This intermediary source may account for the deviations from Matthew's text." p.&nbsp;33 – Diagram of Mt 1:23, Is 7:14 LXX, and ''1 Apol''. 33:1 p.&nbsp;34 – "To conclude: Although Is 7:14 has its peculiar problems in Yustin,&nbsp;... we have found confirmation for our thesis concerning Yustin and his 'testimony sources': Yustin claims the text from Mt 1:23 – probably transmitted through an intermediary source – as the true LXX."</ref>
 
:"...kuasa Allah, yang turun ke atas [[Maria|perawan itu]], menaunginya dan membuatnya selagi masih perawan untuk mengandung (bandingkan Lk 1:35), dan malaikat Allah memberitakan kepadanya dan berkata, 'Lihat, engkau akan mengandung dalam rahim dari [[Roh Kudus]] dan melahirkan seorang anak laki-laki (Mt 1:20/Lk 1:31) dan ia akan disebut Putra dari Yang Mahatinggi (Lk 1:32). Dan engkau akan menamainya Yesus, karena Ia akan menyelamatkan umat-Nya dari dosa-dosa mereka (Mt 1:21),' sebagaimana diajarkan oleh <U>mereka yang telah membuat memoirs</U> mengenai segala sesuatu tentang Juruselamat kita Yesus ... (''1 Apol''. 33:4–5)<ref name="Koester 1990 pp. 380–81">Koester (1990) ''Ancient Christian Gospels'' pp.&nbsp;380–81 – "The text of ''1 Apol''. 33:5 is a harmony of two angelic announcements, the one from Matthew in which the angel calls Joseph in a dream, the other from Luke's narrative of the annunciation. While the passage begins with a sentence from Luke, 'from the Holy Spirit' is interpolated from Matt 1:20. The naming of Jesus and the reason for this name is given according to Matt 1:21.&nbsp;... But in order to argue for the fulfillment of Isa 7:14 in ''1 Apol''. 33:3–6, the report of the command to name the child 'Jesus' did not need to refer to the Matthean form.&nbsp;... It is evident, therefore, that Yustin is quoting from a harmonized gospel text... Yustin's gospel text must have continued with the remainder of the Lukan pericope of the annunciation. In the introduction to the harmonization of Luke 1:31–32 and Matt 1:20–21, Yustin had already alluded to the Lukan continuation of the story: ''1 Apol''. 33:4&nbsp;... recalls Luke 1:35 ("The Holy Spirit will come upon you and the power of the Most High will overshadow you.")</ref>
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According to Skarsaune, the harmonized gospel narratives of Matthew and Luke were part of a tradition already circulating within Yustin's school that expounded on the life and work of Jesus as the Messiah and the apostolic mission. Yustin then rearranged and expanded these testimonia to create his ''First Apology''.<ref name="Skarsaune 1987 pp. 143,425">Skarsaune (1987) ''The Proof From Prophecy'' pp.&nbsp;143,425; p.&nbsp;143 – "Taking as a working hypothesis that Yustin in ''1 Apol''. 32/35 and ''Dial''. 52–54 is using a source containing OT prophecies, expositions and fulfillment reports, it is easy to recognize the different procedure in the ''Apology'' and the ''Dialogue''. In the ''Apology'', Yustin reproduces the source rather faithfully, only rearranging the material... In the ''Dialogue'' Yustin is much more independent in his handling of his (kerygma) source. He has turned to the primary sources behind the testimony source, that is, he has turned to the LXX and Matthew." p.&nbsp;425 – "The prooftexts themselves were presented in a free, targumizing version of the standard LXX text, closely adapted to Christian exegesis and polemic concerns.&nbsp;... Yustin may have become heir to ''Schriftbeweistraktate'' which were part of a school tradition. These tracts probably also comprised brief fulfillment reports. We encounter this tradition of texts and exposition in its purest form in ''1 Apol''. 31–53. Here Yustin is still almost entirely dependent on the received texts and the adjacent exegesis.&nbsp;... Yustin's main modification is a rearrangement within the series, motivated by Yustin's fear that his readers might not recognize some of his prooftexts as real prophecies."</ref><ref name="Skarsaune 2007 pp. 381–85">Skarsaune (2007) ''Jewish Believers in Jesus'' pp.&nbsp;381–85; p.&nbsp;381 – "The reason I have called this hypothetical source the "kerygma source" is twofold. First, it share some striking parallels with the lost writing ''The Kerygma of Peter'' (ca. 125) of which a few fragments are quoted in Clement of Alexandria. Second, it seems to have had a creed-like enumeration of Jesus' messianic career, a christological "kerygma", as its basic structure.</ref> The "kerygma source" of [[prooftext]]s (contained within ''1 Apol''. 31–53) is believed to have had a [[Second Coming|Two Parousias]] Christology, characterized by the belief that Jesus first came in humility, in fulfillment of prophecy, and will [[Son of man#Daniel|return in glory]] as the [[Supersessionism|Messiah to the Gentiles]].<ref name="Skarsaune 1987 pp. 154–56">Skarsaune (1987) ''The Proof From Prophecy'' pp.&nbsp;154–56; p.&nbsp;156 – "In the ''Apology'', the idea is the following: Since the prophecies covering the first coming of Christ can be shown to have been fulfilled in great detail, we may safely conclude that those prophecies which predict His glorious second coming will also be fulfilled."</ref> There are close literary parallels between the Christology of Yustin's source and the ''[[Apocalypse of Peter]]''.<ref name="Skarsaune 2007 pp. 388–9">Skarsaune (2007) ''Jewish Believers in Jesus'' pp.&nbsp;388–9 – "The Christology is clearly messianic in function: the 'Son of God' concept is demonstrated functionally as the Messiah being enthroned at God's right hand, ruling, and coming to judge the living and the dead, thus acting in a divine role. On the whole, this Christology is very close to that of Matthew, but also to the Christology of Yustin's source in ''1 Apol''. 31–53.</ref>
 
==== ''Dialogue of Jason and Papiscus'' ====
The following excerpts from the ''Dialogue with Trypho'' of the [[Baptism of Jesus|baptism]] (''Dial''. 88:3,8) and [[Temptation of Christ|temptation]] (''Dial''. 103:5–6) of Jesus, which are believed to have originated from the ''Dialogue of Jason and Papiscus'', illustrate the use of gospel narratives and sayings of Jesus in a testimony source and how Yustin has adopted these "memoirs of the apostles" for his own purposes.
 
:"And then, when Jesus had come to the [[Jordan River|river Jordan]] where [[John the Baptist|John]] was [[Baptism|baptizing]], and when Jesus came down into the water, a fire was even kindled in the Jordan, and when He was rising up from the water, the [[Holy Spirit]] fluttered down upon Him in the form of a dove, as the <U>apostles have written</U> about this very [[Christ]] of ours." (''Dial''. 88:3)
 
:"And when Jesus came to the Jordan, and being supposed to be the son of [[St. Joseph|Joseph]] the carpenter..., the Holy Spirit, and for man's sake, as I said before, fluttered down upon Him, and a voice came at the time out of the heavens – which was spoken also by [[David]], when he said, impersonating Christ, what the [[God the Father|Father]] was going to say to Him – 'You are [[Son of God|My Son]], [[Gospel of Luke#Disputed verses|this day I have begotten you]]'." (''Dial''. 88:8)<ref name="Skarsaune 1987 p. 198">Skarsaune (1987) ''The Proof From Prophecy'' pp.&nbsp;197–198,391–392; p.&nbsp;197 – "Yustin's narrative is a harmonization of the Synoptic accounts. There are other non-synoptic details in the context, however, which may indicate a non-synoptic source besides the Synoptic Gospels." pp.&nbsp;391–392 – "I have argued above that the narrative of Jesus' baptism in ''Dial''. 88:3 derives from the "recapitulation" source.&nbsp;... Men believed that Jesus was the son of Joseph, but the heavenly voice proclaimed him as God's son. Perhaps the mention of the fire is related to this idea: It may have been conceived of as a purifying or testing fire.&nbsp;... Jesus at his baptism was tested as God's son by the fire, but not made God's son at his baptism. This, I gather, is also the idea embodied in Yustin's narrative: Jesus was not made or established as God's son in his baptism, but he was proved to be God's son – proved by testing, or by conquering the fire."</ref>
 
:"...the [[Devil]] himself,...[was] called [[Serpent (Bible)|serpent]] by [[Moses]], the Devil by [[Job (Biblical figure)|Job]] and [[Zechariah (Hebrew prophet)|Zachariah]], and was addressed as [[Satan]]as by Jesus. This indicated that he had a compound name made up of the actions which he performed; for the word "Sata" in the [[Hebrew language|Hebrew]] and [[Aramaic language|Syrian]] tongue means "[[Apostate#Christianity|apostate]]", while "[[Serpent (Bible)|nas]]" is the word which means in translation "serpent", thus, from both parts is formed the one word "Sata-nas". It is narrated in the <U>memoirs of the apostles</U> that as soon as Jesus came up out of the river Jordan and a voice said to him: 'You are My Son, this day I have begotten you', this Devil came and tempted him, even so far as to exclaim: 'Worship me'; but Christ replied: 'Get behind me, Satanas, the Lord your God shall you worship, and Him only shall you serve'. For, since the Devil had deceived [[Adam]], he fancied that he could in some way harm him also." (''Dial''. 103:5–6)<ref name="Skarsaune 1987 pp. 222–23,238,383–84,393">Skarsaune (1987) ''The Proof From Prophecy'' pp.&nbsp;222–23,238,383–84,393; p.&nbsp;384 – "In the temptation story, Christ as the Son of God, the second Adam, is tested. The temptation follows immediately after the heavenly voice has proclaimed 'Thou art my son...'. This is especially clear in ''Dial''. 103:5f.&nbsp;... The special relevance of this passage is that it proves how deeply the recapitulation idea is integrated into Yustin's inherited material. The etymology given for Satanas has a special function: It proves that the 'Satanas' encountered by Jesus in his temptation was the same as the 'serpent' encountered by Adam – Satanas means 'apostate serpent', i.e. the serpent of Gen. 3. In other words: Jesus met the same adversary as the first Adam." p.&nbsp;393 – "It is interesting to notice that only two Semitic etymologies provided by Yustin both refer to the temptation story: 'Satanas' and 'Israel' (''Dial''. 103:5 and ''Dial''. 125:4) – and as we have seen already, they presuppose a harmonistic version of the temptation story which is not created ''ad hoc'' by Yustin. The gist of the whole material is succinctly summarized in ''Dial''. 103:6: As the devil led Adam astray, he thought he could seduce the second Adam also."</ref>
 
The quotations refer to the fulfillment of a prophecy of [[Psalm 2|Psalm 2:7]] found in the [[Western text-type]] of Luke 3:22.<ref name="Koester 1990 pp. 394–395">Koester (1990) ''Ancients Christians Gospels'' pp.&nbsp;394–395 – "In ''Dial''. 88, Yustin twice reports the coming of the holy spirit upon Jesus at his baptism. He gives this report in order to demonstrate the fulfillment of the prophecies of Isa 11:1–3 and Joel 2:28–29 about the coming of the spirit which he had quoted in ''Dial''. 87:2 and 6.&nbsp;... Finally, the heavenly voice is given by Yustin in a citation of Ps. 2:7, while Mark and Matthew present a wording of the heavenly voice which is a conflation of Isa 42:1 and 44:2. Only the Western text of Luke 3:22 presents the heavenly voice in the form that must be presupposed for Yustin's source. Yustin cannot have been the author of this form of the heavenly voice; he had no special interest in proving the fulfillment of this scriptural text, although he is quite aware of its appearance in scripture as a word of David, i.e., a psalm that David wrote. That Yustin's source already contained this form of the heavenly voice is confirmed in ''Dial''. 103:6, where he refers to it once more in passing; introducing a remark about Jesus' temptation, he again quotes the exact text of Luke 3:22 D = Ps. 2:7."</ref> Yustin's mention of the fire on the Jordan without comment suggests that he was relying on an intermediate source for these gospel quotations,<ref name="Koester 1990 p. 395">Koester (1990) ''Ancients Christians Gospels'' p.&nbsp;395 – "In order to prove the fulfillment of the prophecies of Isa 11:1–3 and Joel 2:28–29, Yustin only had to report the coming of the spirit upon Jesus. But not only does he add the report about the heavenly voice, he also mentions 'that a fire was lit in the Jordan'. Nothing in the context of Yustin's discussion requires a mention of this phenomenon. It must have been part of the text Yustin was quoting."</ref> and his literal interpretation of a pseudo-etymology of the Hebrew word Satan indicates a dependence on a testimony source with a knowledge of Hebrew, which was probably the ''Dialogue of Jason and Papiscus''.<ref name="Rokeah 2002 pp. 20–21">Rokeah (2002) ''Justin Martyr and the Jews'' pp.&nbsp;20–21 – "The accepted view is that Justin did not know Hebrew. There is clear-cut and overwhelming evidence for Justin's absolute reliance upon the Septuagint. The explanation for any apparent acquaintance or knowledge of Hebrew in Justin's writings should be sought elsewhere: in his sources.&nbsp;... ''Dial''. 103:5 contains the only two Hebrew–Aramaic etymologies in the entire work: of ''satan'', and of ''yisrael''. The source of these is apparently the work of Aristo of Pella, ''The Altercation of Jason and Papiscus''."</ref>
 
The ''Dialogue'' attributed to Aristo of Pella is believed to have furnished Justin with scriptural [[prooftext]]s on the divinity of the Messiah by combining a [[Wisdom]] Christology – Christ as the incarnation of preexistent Wisdom – with a [[Second Adam]] Christology – the first Adam was conquered by Satan, but this [[Fall of Man]] is reversed by Christ as the Second Adam who conquers Satan. This is implied in the pseudo-etymology in ''Dial''. 103:5–6 linking the name of Satan to the "apostate-serpent". The Christology of the source is close to that of the ''[[Ascension of Isaiah]]''.<ref name="Skarsaune 2007 pp. 399–400">Skarsaune (2007) ''Jewish Believers in Jesus'' pp.&nbsp;399–400; "In Justin's source, the Messiah is presented as God's preexistent Wisdom who has descended to earth, and ascended again to his heavenly glory.&nbsp;... Here I add another aspect of great significance in Justin's source, namely that Jesus is portrayed as the second and anti-typical Adam. He reverses the fall of Adam by conquering where Adam was conquered. He "recapitulates" in his own story the story of Adam, but with the opposite point of departure, the opposite direction and the opposite result.&nbsp;... The very point of the (pseudo-)etymology given for Satanas in this passage is to identify the Tempter addressed by Jesus in Matt 4:11 (conflated with Matt 16:23) with the serpent that tempted the first man. In this way the parallelism between the first and second Adam is made plain. Since Justin knew no Hebrew and probably no Aramaic, there is every reason to think he got this midrashic etymology from a source..."</ref>
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=== Sumber-sumber katekismus ===
Diperoleh dari "https://id.wikipedia.org/wiki/Yustinus_Martir"