XIX. JUSTIN, Dial. 76.
The Christian interpretation of various passages
[76.1] Ὅταν γὰρ «ὡς υἱὸν ἀνθρώπου» λέγῃ Δανιὴλ τὸν «παραλαμβάνοντα τὴν αἰώνιον βασιλείαν», οὐκ αὐτὸ τοῦτο αἰνίσσεται; τὸ γὰρ ὡς υἱὸν ἀνθρώπου εἰπεῖν, φαινόμενον μὲν καὶ γενόμενον ἄνθρωπον μηνύει, οὐκ ἐξ ἀνθρωπίνου δὲ σπέρματος ὑπάρχοντα δηλοῖ. καὶ τὸ «λίθον» τοῦτον εἰπεῖν «ἄνευ χειρῶν τμηθέντα», ἐν μυστηρίῳ τὸ αὐτὸ κέκραγε· τὸ γὰρ ἄνευ χειρῶν εἰπεῖν αὐτὸν ἐκτετμῆσθαι, ὅτι οὐκ ἔστιν ἀνθρώπινον ἔργον, ἀλλὰ τῆς βουλῆς τοῦ προβάλλοντος αὐτὸν πατρὸς τῶν ὅλων θεοῦ.  καὶ τὸ Ἠσαίαν φάναι· «Τὴν γενεὰν αὐτοῦ τίς διηγήσεται»; ἀνεκδιήγητον ἔχοντα τὸ γένος αὐτὸν ἐδήλου· οὐδεὶς γάρ, ἄνθρωπος ὢν ἐξ ἀνθρώπων, ἀνεκδιήγητον ἔχει τὸ γένος. καὶ τὸ τὸν Μωυσέα εἰπεῖν «πλύνειν αὐτὸν τὴν στολὴν αὐτοῦ ἐν αἵματι σταφυλῆς», οὐχ ὃ καὶ ἤδη πολλάκις πρὸς ὑμᾶς παρακεκαλυμμένως προπεφητευκέναι αὐτὸν εἶπον ἐστίν, ὅτι αἷμα μὲν ἔχειν αὐτὸν προεμήνυεν, ἀλλ' οὐκ ἐξ ἀνθρώπων, ὃν τρόπον τὸ τῆς ἀμπέλου αἷμα οὐκ ἄνθρωπος ἐγέννησεν ἀλλ' ὁ θεός;  καὶ Ἠσαίας δὲ «μεγάλης βουλῆς ἄγγελον» αὐτὸν εἰπών, οὐχὶ τούτων ὧνπερ ἐδίδαξεν ἐλθὼν διδάσκαλον αὐτὸν γεγενῆσθαι προεκήρυσσεν; ἃ γὰρ μεγάλα ἐβεβούλευτο ὁ πατὴρ εἴς τε πάντας τοὺς εὐαρέστους γενομένους αὐτῷ καὶ γενησομένους ἀνθρώπους, καὶ τοὺς ἀποστάντας τῆς βουλῆς αὐτοῦ ὁμοίως ἀνθρώπους ἢ ἀγγέλους, οὗτος μόνος ἀπαρακαλύπτως ἐδίδαξεν.
When Daniel says As a son of man of him who receives the everlasting kingdom [Dan.vii.13.], is he not hinting this very thing? For the words, As a son of man, show that he seemed and became a man, but declare that he was not born of human seed. And in that he speaks of him as a stone cut without hands [Dan.ii.34.], he proclaims the same in a mystery, for the words Cut out without hands signify that it is not a work of men, but of God the Father of the universe, who produces him. Again, when Isaiah said, Who shall declare his generation [Isa.liii.8.]? it was a plain proof that he had a generation which could not be declared, for none who is a man from men has a generation that cannot be declared. And in that Moses says that he washes his raiment in the blood of the grape [Gen.xlix.11.], is not this the thing that I have often told you he prophesied obscurely, how he signified aforetime that he had blood, but not of men, even as it was not man but God that brought forth the blood of the vine? Again, when Isaiah called him Angel of mighty counsel [Isa.ix.6.LXX], did he not foretell that he would be the teacher of the things which he taught when he came? For he alone taught openly the mighty works which the Father had counselled with regard to all men who ever were or shall be well-pleasing to him, and with regard to those who rebelled against his counsel, as well men as angels, saying [Matt.viii.11, 12].
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