56 MAARTEN J.J. MENKEN 6. Justin, Dialogue with Trypho 53,5-6 According to Justin, Zechariah prophesied that Christ “would be struck” (pataxuhsetai) and his disciples “would be scattered” ¥ (diaskorpisuhsontai). This was realized in the dispersion of the ¥ disciples after Jesus’ crucifixion. But Jesus was raised from the dead and convinced his disciples that his sufferings had been pro- phesied beforehand. On the basis of this conviction, they started to preach in the entire world, and the faith of Justin and his fellow Christians is based on the prophets and on those who have fol- lowed Christ (Dial. 53,5-6). Justin closes this part of his argument by quoting, at the end of 53,6, the words of Zechariah: romfa¥a, ejegeruhti epù ton Ω ı ß ¥ ßı ù O sword, awake against my shep- poimena moy ¥ herd kaı epà andra toy laoy moy, ùß ¶ ˜ ˜ and against the man of my people, legei kyriov twn dynamewn. ¥ ¥ ˜ ¥ says the Lord of hosts; patajon ton poimena, ¥ ù ¥ strike the shepherd k a ı d i a s k o r p i s u h s o n t a i ta ù ¥ ù and his sheep will be scattered. probata aytoy. ¥ ߘ Justin starts with briefly referring to the prophecy of Zecha- riah ; the words pataxuhsetai and diaskorpisuhsontai already ¥ ¥ show that the passage referred to must be Zech 13,7, and this is then confirmed by the extensive quotation of almost the whole verse at the end of 53,6. Justin’s explanation of Zech 13,7 consists in fact of an application of the text to Jesus’ death and the dispersion of the disciples 47. This means that his source must be here the early Christian interpretation of Zech 13,7 as we find it in Mark 14,27 and Matt 26,31. Justin’s wording is such that it is not possible to tell which version he used: a written text of Mark or of Matthew, pre-Markan tradition, or a post-synoptic mix of Mark and Mat- thew, either written or orally transmitted. The extensive marked quotation at the end of the passage, where Justin cites more than he actually needed for the preceding argument, must come from a running biblical text. Two traits of it show that it comes from a revised LXX: A. In some instances where the Hebrew text could have been translated adequately in more than one manner, Justin’s text The passive verbal forms are easily read as “divine passives”. 47