Euthalius the Deacon

YEAR OF OUR LORD 458 EUTHALIUS THE DEACON NOTITIA

(GALLAND., Veterum Patrum Biblioth., tom. X, Proleg., p. xl.)

1. Euthalius would seem to have been an Egyptian by birth, or at least to have lived and written in Egypt; since he signifies the era of Diocletian, which was in use among the Egyptians, and indeed records the work he had labored over by the notation of the Egyptian month in these words: 'Επιφὶ ε΄, Διοκλητιανοῦ ρξδ΄, that is, Epiphi 5 (or, among the Romans, on the third of the Kalends of July, as the same Euthalius writes shortly after), in the year 174 of Diocletian, or in the year of Christ 458. ^A Furthermore, that our author was a deacon, or rather an archdeacon, and indeed of the Church of Alexandria, who was present at the Council of Chalcedon in the year 451 along with Athanasius, a presbyter of that same Church, we consider to be beyond any doubt after Wetstein, although Fabricius viewed it otherwise. For this is sufficiently established from the Acts of the same Council of Chalcedon, and is confirmed by the notation of the time in which Euthalius wrote. ^B Hence, moreover, one might with excellent reason argue, along with the same Wetstein—contrary to what Zacagnius and others who followed him have suggested—that the Athanasius to whom Euthalius dedicated his edition of the Acts of the Apostles was not Athanasius the Younger, who obtained the episcopal see of the Church of Alexandria in the year 490, being substituted by heretics for the heretic Peter Mongus, and was himself a heretic; but rather the presbyter Athanasius, a nephew of Cyril, patriarch of Alexandria, on his sister’s side, who was harassed by Dioscorus for eight whole years, as we have discovered from the little book offered by the same Athanasius to the Fathers of Chalcedon; ^C and this we shall demonstrate even more clearly in a moment.

II. And such an opinion can indeed be seen to be confirmed by several arguments. The first is that, as Zacagnius testifies, the inscription of the work which he exhibits, where there is mention of the bishopric of both Euthalius and Athanasius of Alexandria, appears to carry the mark of one Royal-Alexandrian exemplar; which, however, in the Vatican codex no. 367, is simply rendered thus: Εὐθαλίου διακόνου πρόλογος τῶν Πράξεων. Moreover, the praised editor elsewhere asserts that the same Vatican codex, with no distinction applied, attributes to the deacon Euthalius everything that our author wrote, with no mention of his bishopric injected anywhere. Nor is it otherwise in the other codices, except that in them the name of the author is merely omitted. ^D In this prologue, indeed, Euthalius calls Athanasius his most dear brother—a presbyter, of course—while he himself is a deacon, or rather an archdeacon, just as, as we hinted a little earlier, he is called in the Acts of the Council of Chalcedon. Next, to use the words of the praised Wetstein, Athanasius the Alexandrian presbyter, in his Synopsis of Holy Scripture, for the most part repeats word for word what Euthalius had expounded; so that we may thus undoubtedly consider him to be the same presbyter to whom Euthalius dedicated his prologues. Finally, who could persuade himself that Euthalius, who in the year 458 distinguished the Epistles of Paul with readings, chapters, and verses, would have spent his efforts on a revision of the Acts of the Apostles only after the year 490, in which Athanasius the Younger assumed the Alexandrian pontificate—that is, 32 years later—something he then dedicated to Athanasius the pontiff himself?

III. What of the fact that Euthalius himself utterly destroys the conjecture regarding his fictitious Sulcensis bishopric?

For he, as Millius aptly observes (a), immediately after the publication of his edition of the Epistles of St. Paul, openly professes that he had completed the same task for the Acts of the Apostles and the Catholic Epistles, addressing Athanasius in these words (b): ^A *Having recently read the book of Paul, I immediately set to work on this one also, the Acts of the Apostles, together with the week of the Catholic Epistles, and have now sent them to you.* Since, therefore, Euthalius testifies (c) that the Pauline Epistles were divided into chapters by him in the year 458, and that he set his hand to the other work, that of the Acts of the Apostles, *autika*, immediately or soon thereafter: he surely would have finished this in the following year, 459, or at most 460. And so, as it seems, he was still fulfilling the office of a deacon; and consequently, the Athanasius Junior, whom we find raised to the Alexandrian cathedra in the year 490, was not the Athanasius to whom Euthalius dedicated his later work, written around the year 460; but rather the presbyter Athanasius, nephew of St. Cyril of Alexandria by his sister, whom we mentioned above; whom the author himself, whether as deacon or, if you prefer, already a presbyter, rightly called brother (d). Furthermore, the opinion we follow concerning the spurious bishopric of Euthalius is confirmed all the more by Euthalius himself: for while he was occupied with ^B arranging the work on the Acts of the Apostles, he testifies that he himself was *neon chronon te kai mathematon*, youthful in years and only moderately instructed in doctrine (e). These words indeed sufficiently clearly prove that this later work of his was written by our author shortly after the Pauline Epistles, as we have just learned from him, while he still remained in the rank of deacons, or at most when he had perhaps only recently been raised to the order of the presbyterate. It is surprising, however, that this passage of Euthalius has been distorted by Zacagnius (f), Fabricius (g), and others into a sense utterly foreign to the mind of the writer, in order, forsooth, to bolster and confirm their own theories regarding Euthalius's Sulcensis bishopric.

IV. But now, if anyone should attend diligently to these details, and duly weigh and analyze them more broadly, he would surely seize upon a motive for doubting the episcopate of our Euthalius. Nor is it without reason that one might suspect that the writer of whom we speak was too liberally endowed with sacred ecclesiastical honors by some copyist; this is primarily because, as we have just noted, one codex, brought forward by Zacagnius, grants a dignity of this kind to Euthalius. Presumably that copyist, while transcribing the Euthalian prologue to the Acts of the Apostles, was moved by those words in which the author calls Athanasius his brother, and, knowing of no other than the two Athanasii, conjectured first that these words were not to be taken as referring to the great Athanasius, who passed from the living at the end of the fourth century, but to the other Athanasius, who occupied the Alexandrian see ^C at the end of the fifth century; for one had to look in that direction, given that the author himself testifies that he set his hand to the writing in the year 458, as we saw above. Then, the same copyist, understanding that the younger Athanasius, the Alexandrian prelate, could not have been called "brother" unless by Euthalius already a bishop, attributed I know not what episcopal see of Sulca to our writer: a see which is nowhere to be found in that region where our Euthalius lived and wrote, neither in the writings of the ancient geographers nor in the ancient lists of bishoprics.

V. Nor, indeed, should we here recall either Sulcis, a city or town of Sardinia, mentioned by Antoninus in his *Itinerary* (h), called Sulchi by Pomponius Mela (i), and *Soulchoi* by Strabo (j); or Sulchi, mentioned in the *Notitia* of the Emperor Leo in the Beveridge edition among the cities of Mauritania Secunda, which, however, because it encompassed Sardinia and the neighboring cities, is found to be the same as the preceding one of the island of Sardinia itself, as can be seen in Victor Vitensis (k) and his commentator Ruinart (l). But Zacagnius, in order to assert an episcopate for Euthalius, indulging in conjectures, thinks that Sulca, of which our author was supposedly bishop, is the same as Pselcha, a city near Syene in the Thebaid (m). But the learned Lequien does not seem to have bothered with this man's conjecture; for, speaking about this see, and calling that church *Psynchus*, not Pselcha, based on the Acts of the Councils of ^D Ephesus and Chalcedon, among its...

^A prelates does not list Euthalius (a). Furthermore, in his entire *Oriens Christianus*, the same learned man mentions one Euthalius of the Colophonians—a bishop of the Colophonians—so that, consequently, it appears he held the bishopric of Sulci as well. But what we have discussed thus far, we leave to the judgment of the learned.

VI. Furthermore, regarding the writings of Euthalius, from those which are inscribed under his name, we understand that he devoted his efforts primarily to the cultivation of the sacred letters, moved, as it seems, by the example of a certain most wise and Christ-loving Father (b); for whereas the text of the New Testament was previously circulated written in a continuous tenor and flow, he was the first of all, at the end of the fourth century—that is, in the year 396 (c)—to distinguish the context of the Epistles ^B of St. Paul with chapters, and to add to them certain headings that would present a concise sequence of them. Regarding this anonymous writer, certainly endowed with episcopal dignity, whom our deacon imitated and at times transcribed (d), Mill has written more learnedly (e), from whom we have also drawn most of what we shall present below. Euthalius, therefore, in order to make the reading of the Pauline Epistles easier and more useful, prefixed to each of his Epistles in his own edition the chapters and the summaries of the chapters, which he took from the anonymous prelate, the writer we have just praised (f). But he himself added another division by certain sections, much broader than those same chapters. At the end of each Epistle, he furthermore attached a *stichometria*, that is, the number of *stichoi*, or verses, of which each one consists. We have discovered that Euthalius was the first of all to introduce this description of the Pauline text by *stichoi*, from the same author, who, when composing this work, compares himself to an inexperienced youth walking along a deserted and untrodden path (g). To the Pauline Epistles, he also added certain annotations by which he shows whence and sometimes by whom these were sent. Finally, he prefixed to his work a sufficiently clear prologue concerning the deeds of Paul the Apostle, undertaken at the request of a certain anonymous bishop, who was, it seems, in charge of the Church of Alexandria, in which Euthalius performed the duties of a deacon. For he testifies that he undertook a work of this kind *dia tes parakones* (h): which indeed could hardly be said of anyone other than the bishop of that same diocese, as the aforementioned Mill aptly notes (i). But since it is evident from what was said above that our writer finished his edition in the year 458, we surmise that that anonymous bishop, whom he addresses as a most venerable Father (j), was Saint Proterius, who ruled the Alexandrian Church from the year 451 until 457, when, on the 5th day before the Kalends of April, he died, having been killed as a martyr by the Eutychians, as Lequien teaches from the author of the *Breviculus Eutychianistarum* (k) and Liberatus (l) (m).

VII. Having completed the edition of the Pauline Epistles in the middle of the year 458, Euthalius immediately set his hand to another, the Acts of the Apostles and the Catholic Epistles, *autika deta*, as he himself professes (n), and thus either in the same current year or the following, 459: for while he was occupied with this later one, he mentions the former edition as having been produced as if recently, *enagchos* (o). In the very same sense, in order that the author may be consistent, those words are to be understood whereby he says that he sent the book of the Epistles of St. Paul to a certain one of the Fathers *proen*, recently, or before, not a long time ago, as Zacagni translates, so that it may adhere to his hypothesis regarding the bishopric of Sulci. Hence, therefore, again, as we have said quite often, there is no reason for us to doubt but that our author undertook to compose this later work while he was still constituted in the order of the diaconate; for he was then *neos chronon te kai mathematon*, as we understood from the same writer a little before (p). He indeed undertook this either at the exhortation or impulse of Athanasius, a presbyter of Alexandria, of whom we have spoken above, and whom he therefore calls his brother and a most dear friend, he himself indeed acting as a deacon or perhaps even a presbyter in that same Alexandrian Church.

VIII. Verily, regarding this Euthalian work, some things would still remain worthy of note that learned men—Zacagni, I mean, Mill, and Wetstein—have observed more broadly in the places cited, to which, therefore, we refer the readers. But it would be worth our while to mention this one thing by reason of our office; namely, that at the beginning of Volume IV of this our *Bibliotheca Patrum*, following the illustrious Montfaucon, we edited the Exposition of the chapters of the Acts of the Apostles, which exists in the Euthalian exemplar, and attributed it to St. Pamphilus.

It might perhaps be useful to consult the passage (see Vol. X of this Patrology, col. 1529. EDITOR). ^A Here, furthermore, it pleases me to append two observations made by Fabricius regarding Euthalius (a).

And first, indeed, regarding these words (b): *Καὶ αὖ πάλιν σοφῶν γε ὁ πανάριστος βιωφελῶς τῇ μελέτῃ τὸ πᾶν ἀνέθηκεν*, where he observes that it refers not to King David (which was the conjecture of Zacagnius), but to Cleobulus of Lindos, whose well-known apophthegm is: *Μελέτῃ τὸ πᾶν* (Study is everything).

The second observation concerns the emending of the interpretation of this Euthalian passage, where there is discussion concerning the Epistle to the Romans (c): *Διὸ πρώτη τέτακται, οἷα δὴ πρὸς ἀρχὴν ἔχοντας εἰς θεοσέβειαν γραφεῖσα*—that is, "Therefore it is placed first, in that it was written to those who held the first principles of piety." ^B "In this way," says Fabricius, "this passage should be rendered, not, 'who held the rule of piety,' as Zacagnius translated it." For, as Euthalius teaches elsewhere (d), the book of the Pauline Epistles is arranged *κατὰ προσαύξησιν* (according to progression), in such an order, at any rate, that beginning from the less perfect, it proceeds to the more excellent.

But I fear that Fabricius, carried away by a spirit of partisanship, may have thought this Euthalian passage should be reformed in that way; if one attends first to the sublimity and excellence of the subject matter proposed in that Epistle, where the deeper mysteries of the Christian religion are expounded and illustrated.

Finally, Millius (e) notes that the number of *στίχων* (stichoi), or verses, of which the Second Epistle to Timothy consists, is incorrectly marked in the Zacagnian codex of Euthalius (f) as 179; it should be revised to 172, not 179.

OF EUTHALIUS THE DEACON, AFTERWARD, AS IT IS SAID, BISHOP OF SULCA, EDITION OF THE ACTS OF THE APOSTLES, OF ST. PAUL, AND OF THE CATHOLIC EPISTLES TO ATHANASIUS THE YOUNGER, BISHOP OF ALEXANDRIA

EXPOSITION OF THE CHAPTERS OF THE ACTS BY EUTHALIUS, BISHOP OF SULCA

LIST OF CHAPTERS OF THE BOOK OF ACTS BY EUTHALIUS, BISHOP OF SULCA

Prologue to the Acts of the Apostles

^A All those who truly desire that immortality in which we shall permanently dwell with God and love Him forever, and who wish to obtain the heavenly life consonant with divine institutions in order that, as ministers of the Word, they may instruct others—these men, proposing to themselves the best goal, namely that blessedness which the holy David declares in the first Psalm, apply themselves to meditating day and night on the divine Scriptures, and by partaking daily of that sumptuous and blessed nourishment, and of its divine... ^A of those who are, in a manner, truly close to God and lovers of the divine immortality, and who turn out to be ministers of the heavenly and divinely-befitting way of life—these men, setting for themselves the best goal, namely the first beatitude of the holy psalmist David, have placed the words concerning the divine Word as a meditation in their souls night and day; truly having been nourished day by day by this radiant and blessed food, and [having been nourished by] their virtuous...

entire meaning from every side, they at last look up with a cheerful spirit toward immortality itself. We ought, therefore, to obey the commands of these men, and to serve them in turn whenever it might be of help; for it is right that we, who have been benefited by others, should always be useful to those in need, and should rightfully avoid the stigma of envy condemned in the Gospels. First of all, therefore, I have read through and written out the Apostolic book verse by verse, and some time ago I sent it to one of our fathers in Christ, having prepared it with moderate skill, like a young foal or an inexperienced youth commanded ^B to travel a desert and untrodden path; for I have yet to discern anyone among those who have treated the divine Word who has devoted their focus to this particular arrangement of the text. For I was not so arrogant or bold as to wantonly disparage the well-wrought labors of others through the moderate divisions of my own untutored reading. Recently, therefore, as I said, having read through the book of Paul, I immediately labored upon this book of the Acts of the Apostles, along with the cycle of the seven Catholic Epistles, and have just now sent it to you, asking for the greatest indulgence for both, ^C as much for my boldness as for my rashness, and, as is fitting, humbly entreating all our brothers and fathers to read through them with a benevolent mind, and to consign to oblivion whatever I have ignorantly admitted; or rather, to correct our errors kindly and brotherly. For if, being unequal to the task by our own powers, we then dared to undertake the work, it was because the urging command of a father in Christ compelled us; but now, acting out of a certain brotherly and sincere affection in deference to you, we have again undertaken tasks that exceed our strength, and we are not ashamed to confess it freely. Yet among fathers and ^D brothers, love forgives all things, revealing nothing in its own body that would bring its members into contempt or cause harm to itself; for God is our true, sacred, and mutual...

bond of love, who expressly declares that [love] "covers a multitude of sins." ^A I, however, would most justly and with all propriety name it your companion and friend, and I shall describe it as your approachable, and truly well-named, study of the divine oracles, being eager for philosophy. Having been born under it—O Christ-lover—and being within its nets, caught up in its lovely vocation, you yourself have made it flourish through your frequent and sleepless exercises.

As therefore one of the poets has spoken the truth, and indeed suggests to us the most excellent benefit from it, almost shouting and declaring thus: "For study indeed benefits the work." And again, the best of the wise has devoted everything to study, for your benefit; for if one were ever to neglect this, he would be sentencing himself to the loss of beatitude through his own slothfulness. ^B For blessed, he says, is the man "who meditates on the law of the Lord day and night." For God, desiring that all should be well-disposed and god-fearing from above, and urging the mind of each toward the meditation of His own commandments, said: "Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, and with all your might. And these words, which I command you today, shall be in your heart and in your soul; and you shall teach them to your children, and you shall speak of them when you sit in your house, and when you walk along the way, when you lie down, and when you rise up." ^C Thus God wishes us to have such a wakeful and eternal disposition toward this study.

Already, then, having the boldness that comes with the keeping of this divine ordinance, the sacred psalmist David said to God: "The meditation of my heart is before You always, O Lord, my helper and my redeemer." Therefore, an undisputed and undeniable prize of this study...

^A is the blessedness which follows, even for those who are lazy, since the divine award is inevitably attached to it. For if any should neglect this, they shall learn—what the wretched will later experience—that "Cursed is every one who does not remain in all 50 the things that are written in the book of the law, to do them." Therefore, it would never be right to cease or to turn away from that pious and most excellent meditation upon it; for it is habitual 52 to the soul, and full of love, and very wise, exchanging its benefit for the labors of each, as it is always measured out. For to the extent that one 54 becomes accustomed to it, and gains knowledge of more 55 teachings, one is naturally inclined to desire three times as much 56 of the greater and more serious things. Just as some 57 sharp-witted craftsman, having found the most beautiful part of his art 58, subsequently examines the finer points of it, and seeks, with countless devices, always 59 straining and harmonizing his own understanding toward something more perfect; in the same way, the pursuit of reading 60 happens to be a source of good learning for us, each day gradually training and raising up the soul toward the contemplation and knowledge of beautiful things. Being, therefore, a great devotee of letters 61 in this way, and honoring this reading as a friend 62, and not least praising it at every opportunity, you recently commanded me, my most beloved brother Athanasius, to read the book of the Acts ^C as well as the Catholic Epistles according to their proper prosody, and somehow to summarize them, and to divide the meaning of each of them in detail; and I, having done this without delay and willingly, and having arranged the style of these things line by line, according to my own symmetry, for clear reading, I sent them to you in brief, and 64 having set forth in order a concise summary 65, first concerning those things which Luke the evangelist composed, having provided an introduction—for he was an Antiochene by birth, and a physician 66 by profession.

and a disciple of the Apostle Paul. He published two books, the first of which comprises the Gospel, while the second is this very volume of the Acts of the Apostles; in which the author describes Christ’s ascension into heaven, and the descent of the Holy Spirit upon the holy Apostles. He relates, furthermore, how many and what kind of disciples preached the Christian faith, and what great miracles they performed through prayer and faith in Christ. Finally, he deals with the heavenly and divine vocation of Paul, and his apostolate and most fruitful preaching: and, to say it in a word, of the many and greatest dangers which the Apostles underwent for the sake of Christ. The verses of this prologue are 150.

INDEX

In the book of the Acts of the Apostles, there are 16 readings, 40 chapters, 30 testimonies from other books of the Holy Scripture, and 2,556 verses.

Reading I begins thus: "The former treatise," has one chapter: one testimony, namely the first; 40 verses.

Reading II begins thus: "And in those days Peter standing up," chap. 1, vers. 14. Has one chapter, namely 2: one testimony, namely 2; 30 verses.

Reading III begins thus: "And when the day of Pentecost was fully come," chap. 2, vers. 1. Has one chapter, namely 3: four testimonies, namely 3, 4, 5, and 6: 109 verses.

Reading IV begins thus: "Now Peter and John went up into the temple," chap. 3, vers. 1. Has one chapter, namely 4; three testimonies, namely 7, 8, and 9: 136 verses.

Reading V begins thus: "And the multitude of them that believed were of one heart and of one soul," chap. 4, vers. 32. Has two chapters, namely 5 and 6; 100 verses.

Reading VI begins thus: "And in those days, when the number of the disciples was multiplied," chap. 6, vers. 1. Has two chapters, namely 7 and 8; nine testimonies, namely 10, 11, 12, 13, 14, 15, 16, 17, and 18; 220 verses.

Reading VII begins thus: "And at that time there was a great persecution against the Church," chap. 8, vers. 1. Has four chapters, namely 9, 10, 11, 12; one testimony, namely 19; 109 verses.

LAUR. ZACAGNI’S NOTES

^A Lectio VIII begins thus: "Saul, however, yet breathing out threatenings," chapter ix, verse 1. It has one chapter, namely xiii, [containing] 95 verses. Lectio IX begins thus: "And it came to pass that Peter, as he passed through throughout all quarters," chapter ix, verse 32. It has three chapters, namely xiv, xv, xvi; [containing] 250 verses. Lectio X begins thus: "And in these days prophets came down from Jerusalem unto Antioch," chapter xi, verse 27. It has six chapters, namely xvii, xviii, xix, xx, xxi, xxii; six testimonies, namely xx, xxi, xxii, xxiii, xxiv, xxv; [containing] 300 verses. Lectio XI begins thus: "And certain which came down from Judea taught the brethren, etc.," chapter xv, verse 1. It has two chapters, namely xxiii and xxiv; one testimony, namely xxvi; [containing] 200 verses.

^B Lectio XII begins thus: "Now when they had passed through Amphipolis," chapter xvii, verse 1. It has three chapters, namely xxv, xxvi, xxvii; one testimony, namely xxvii; [containing] 180 verses. Lectio XIII begins thus: "And it came to pass that, while Apollos was at Corinth," chapter xviii, verse 1. It has three chapters, namely xxviii, xxix, and xxx; one testimony, namely xxviii; [containing] 240 verses. Lectio XIV begins thus: "And after those days we took up our carriages, and went up to Jerusalem," chapter xxi, verse 15. It has five chapters, namely xxxi, xxxii, xxxiii, xxxiv, and xxxv; one testimony, namely xxix; [containing] 292 verses. Lectio XV begins thus: "And after two years, Felix was succeeded by Porcius Festus," chapter xxiv, verse 27. It has two chapters, namely xxxvi and xxxvii; [containing] 268 verses.

^C Lectio XVI begins thus: "And when it was determined that we should sail into Italy," chapter xxvii, verse 1. It has three chapters, namely xxxviii, xxxix, and xl; one testimony, namely xxx; [containing] 119 verses. The verses of this list are 25.

I have separated the readings of the book of the Acts of the Apostles, and have set forth the chapters of each reading along with the testimonies which are referred to in each of them; furthermore, I have indicated how many verses each constitutes.

PROGRAM

^D

LAUR. ZACAGNI'S NOTES

ELENCHUS ^A OF THE DEACON EUTHALIUS

ELENCHUS

NOTES OF LAUR. ZACAGNI

ἂν. my flesh shall rest in hope. Because thou wilt not leave my soul in hell, nor wilt thou give thy Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt fill me with joy with thy countenance. ^A

V. Psalm cxxxi, ver. 11. Of the fruit of his loins to set upon his throne, ibid., ver. 30.

VI. Psalm cix, ver. 1. The Lord said to my Lord: Sit at my right hand, until I make thy enemies thy footstool, ibid., ver. 34.

VII. Exodus. The Lord your God shall raise up a prophet of your brethren, as myself: him shall you hear according to all things whatsoever he shall speak to you. But it shall be: every soul that will not hear that prophet, shall be destroyed from among the people, chap. 3, 22. ^B

VIII. Genesis chap. xxii, 18. And in thy seed shall all the families of the earth be blessed, ibid. 25.

IX. Psalm ii, ver. 1. Why did the Gentiles rage, and the people meditate vain things? The kings of the earth stood up, and the princes assembled together against the Lord and against his Christ, chap. 4, 25.

X. Genesis chap. xii, ver. 1. Go forth out of thy country, and from thy kindred, and come into the land which I shall show thee, chap. 7, 3. ^C

XI. Gen. chap. xv, ver. 13. That his seed shall be a sojourner in a strange land, and they shall bring them under bondage, and afflict them four hundred years; and that nation which they shall serve, will I judge, saith the Lord, and after these things they shall go out, and shall serve me in this place, chap. 7, 6.

XII. Exodus chap. ii, ver. 13. Who hath appointed thee prince and judge over us? Wilt thou kill me, as thou didst yesterday kill the Egyptian? chap. 7, 27.

XIII. Exodus chap. iii, ver. 2. I am the God of thy fathers, ^D the God of Abraham, and the God of Isaac, and the God of Jacob, ibid. 52.

XIV. Exodus ibid. Put off the shoe from thy feet, for the place whereon thou standest is holy ground. Seeing I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt, ibid. 34.

XV. Exodus chap. xxxii, ver. 1. Make us gods that may go before us: for as for this Moses, who brought us out of the land of Egypt, we know not what is become of him, ibid. ver. 40.

XVI. Amos the prophet, chap. v, ver. 25. Did you offer victims and sacrifices to me in the desert for forty years, O house of Israel? And you took unto you the tabernacle of Moloch, and

^A the star of your god Remphan, the figures which you made to worship them. And I will carry you away beyond Babylon.

XVII. Psalm cxxxi, verse 5. He prayed to find a tabernacle for the God of Jacob.

XVIII. Of the prophet Haggai, Heaven is my throne, and the earth is my footstool. What house will you build me? says the Lord; or what is the place of my rest? Has not my hand made all these things?

XIX. Of the prophet Isaiah, He was led as a sheep to the slaughter, and like a lamb before his shearer ^B he is dumb, so he opens not his mouth. In his humiliation his judgment was taken away. And who shall declare his generation? Because his life is taken away from the earth.

XX. Of the first Book of Kings, I have found David the son of Jesse, a man according to my heart, who shall do all my wills.

XXI. Of the evangelist Matthew, Whom do you think me to be? I am not he. But behold, there comes one after me, the shoes of whose feet I am not worthy to loose.

XXII. Of Psalm ii, You are my son; this day have I begotten you.

XXIII. Of the prophet Isaiah, I will give to you the holy things of David, the faithful ones.

XXIV. Of the prophet Habacuc, See therefore, lest that which is spoken in the prophets come upon you; Behold, you despisers, and wonder, and perish: for ^C I work a work in your days, a work which you will not believe if any man tell it to you.

XXV. Of the prophet Isaiah, I have set you to be the light of the Gentiles, that you may be for salvation unto the uttermost part of the earth.

XXVI. Of the prophet Amos, After these things I will return, and will rebuild the tabernacle of David, which is fallen down; and I will rebuild the ruins thereof, and I will set it up: that the residue of men may seek after the Lord, and all the nations upon whom my name is called, says the Lord, who does these things.

XXVII. Of Aratus the astronomer and Homer the poet, For we are also his offspring.

XXVIII. From the Constitutions, ^D It is more blessed to give, than to receive.

XXIX. Of Exodus, chap. xxii, verse 28. You shall not speak evil of the ruler of your people.

^A XXX. Of the prophet Isaiah, chap. vi, 9. Go to this people and say: You shall hear with your ears and shall not understand; and seeing you shall see, and shall not perceive; for the heart of this people is waxed gross, and with their ears they have heard heavily, and their eyes they have closed, lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them, chap. XXVIII, 26.

All the testimonies of the Acts of the Apostles are XXXI.

ARGUMENT

This book is called the Acts of the Apostles, because it contains the deeds of all the apostles together. The narrator of these things is Luke the evangelist, who wrote this book; for he traveled along with the other apostles, and especially with Paul, and wrote what he knew with certainty. He narrates in it how the Lord was taken up, with angels receiving Him, and how the Holy Spirit, coming to pass at Pentecost, descended upon both the apostles and all who were present at that time. He also narrates the appointment of Matthias in the place of Judas the traitor, and the appointment of the seven deacons, and the election ^B of Paul, and how much he suffered, and finally his journey to Rome. The names of the twelve apostles, then, are these: first, Simon, who is called Peter, and Andrew his brother, James the son of Zebedee, and John his brother; Philip and Bartholomew, Thomas and Matthew the publican; James the son of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, who also betrayed Him. But after Judas, having committed the betrayal, perished, Matthias was appointed ^C by the apostles and was numbered with the eleven apostles. After these, there was also called ^D

^A Paul, the vessel of election, and he too was sent with Barnabas to preach the Lord to the nations ^B everywhere. The names of the deacons appointed by the apostles are these: first Stephen, then Philip and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus. Luke narrates the deeds of these apostles and deacons, and the miracles performed by them; and the signs which he relates are these: Peter and John in the name of the Lord healed the man lame from his mother's womb, who used to sit at the gate of the temple which was called Beautiful (cap. iii). Peter rebuked Ananias and Sapphira his wife, having caught them defrauding God of what they had promised, and they suddenly died (cap. v). Peter commanded Aeneas, the paralytic lying on a bed, to rise (cap. ix). Peter in Joppa raised Dorcas, who had died, from the dead by his prayers to God (ibid.). Peter saw the vessel let down from heaven, full of every kind of animal (cap. x). Peter’s shadow, falling upon the sick, healed them (cap. v). Peter, guarded and bound in prison, was set free by an angel, without the soldiers who were guarding him knowing it, and Herod, eaten by worms, expired (cap. xii). Stephen performed wonders and miracles (cap. vi). Philip caught the eunuch reading Isaiah, and baptized him (cap. viii). The same Philip in Samaria cast out many evil spirits, and many lame and paralytic people were healed by him (ibid.). Paul, as he approached Damascus, saw a vision, and immediately became a preacher of the Gospel (cap. ix). Paul in Lystra healed a man who had been lame from birth in the name of the Lord (cap. xiv). Paul was called into Macedonia through a nocturnal vision (cap. xvi). Paul delivered a woman in Philippi who had a spirit of Python (ibid.). Paul and Silas were cast into prison, with their feet secured in the stocks; but at midnight, an earthquake having occurred, their bonds were loosened (ibid.). From Paul’s body handkerchiefs were carried away to the sick, and they were healed (cap. xix). Paul in Troas raised up Eutychus, who had fallen from a window and died, saying: His soul is in him (cap. xx). Paul in Cyprus ^C

rebuked the sorcerer Elymas, and the sorcerer himself became blind (cap. xiii). When Paul was sailing to Rome ^A, he and all who were in the ship were caught in a storm for fourteen days and nights. When everyone thought they would perish, the Lord stood by and said to Paul: For your sake I have granted life to these; and they were saved (cap. xxvii). As Paul came out of the ship, a viper bit him; and everyone thought he would die, but when he remained unharmed, they thought he was a god (cap. xxviii). Paul laid his hands upon the father of Publius, who was afflicted with dysentery on the island where they had landed, and restored him to his former health; and Paul healed many others who were sick on the island (ibidem).

PEREGRINATIONS OF THE APOSTLE PAUL

^B He began his journey from Damascus, and went up to Jerusalem; thence to Tarsus; thence to Antioch, and again a second time to Jerusalem, and again a second time to Antioch. Thence, having been set apart with Barnabas for the apostolate, he descended to Seleucia; then to Cyprus, where Paul also began to be so called. Then to Perga; then to Antioch of Pisidia; then to Iconium; then to Lystra and Derbe of Lycaonia; then to Pamphylia; then to Perga; then to Attalia. Then again a third time to Antioch of Syria; then again a third time to Jerusalem for the sake of circumcision; then again a fourth time to Antioch; then he passed through Syria and Cilicia. Then again a second time to Derbe and Lystra, where he circumcised Timothy; then into Phrygia and the Galatian region; then into Mysia; then to Troas, and thence to Neapolis; then to Philippi of Macedonia; then, having passed through Amphipolis and Apollonia, they came to Thessalonica. Then to Beroea; then to Athens; then to Corinth; then to Ephesus; ^C then to Caesarea; then a second time to Antioch of Pisidia; then to the Galatian region and Phrygia; then again a second time to Ephesus. Then having passed through Macedonia, he came into Greece, and thence having passed back through Macedonia, they came a second time to Philippi, and from Philippi again to Troas, where he raised up Eutychus who had fallen. Then to Assos, then to Mitylene; then opposite Chios; then to Samos; and thence to Miletus, where he sent for those who were in Ephesus and spoke to them. Then to Cos; then to Rhodes; and ^D thence to Patara; and thence to Tyre; then to Ptolemais; and thence to Caesarea; and thence again he went up a fourth time to Jerusalem, from where he was sent to Caesarea, and at length...

bound in chains, he was sent to Rome in this manner: from Caesarea he came to Sidon, then to Myra of Lycia, then to Cnidus, and from thence, after suffering many things, they came to the island where a viper bit his hand without causing any injury; then to Syracuse, then to Rhegium, and from thence to Puteoli, whence he went up to Rome on foot, as the brethren came out to meet him at the Appii Forum and the Three Taverns. Finally, having entered Rome and taught there for a considerable time, subsequently he finished his life by martyrdom in that very city of Rome.

LIST

Of the chapters of the Book of the Acts of the Apostles.

^A Having borrowed the form and the model from our Fathers and teachers, we modestly, as is fitting, set out to write this list of chapters, asking forgiveness from each of you who shall read this for our boldness, if we, young in years and only moderately instructed in doctrine, have attempted this work, aided by the prayers of the pious. We therefore construct this list of chapters according to the narrative of Luke the evangelist and writer. Accordingly, we have indicated the complete chapters with black ink, and the particular subdivisions contained within them with cinnabar. Verses: 17.

CHAPTERS OF THE ACTS

I. Regarding the teaching of Christ after the resurrection, and his appearance to his disciples, and regarding the promise of the gift of the Holy Spirit; and how they saw Christ ascending to the heavens, and what the manner of his ascension was, and regarding his glorious second advent. ^B

II. Peter’s discourse to the disciples concerning the death and apostleship of Judas the traitor, chap. 1, 15.

I. In which [there is an account] of the substitution of Matthias, who by prayer obtained the apostleship, by the grace of God, ibid. 23.

III. Regarding the divine advent of the Holy Spirit upon those who believed, on the day of Pentecost, chap. II, 1.

I. In which is Peter’s catechesis, ibid. 14.

II. Regarding this from the prophets, ibid. 17.

III. Regarding the passion, and the resurrection, and the ascension of Christ, and the gift of the Holy Spirit, ibid. 22.

iv. Regarding those present who were converted to the faith of Christ, and their salvation through baptism, ibid. 37. v. Regarding concord useful to all, and the increase of believers, ibid. 42; in other codices it is 44. ^A IV. Regarding the man lame from birth, healed in the name of Christ, and regarding Peter’s teaching by which he refutes the Jews, and with compassion exhorts them to consult their own salvation, cap. iii, 1. 1. The concern and solicitude of the chief priests on account of the envy of this deed, and their judgment concerning the miracle of Peter, and likewise Peter's testimony concerning the grace and power of Jesus Christ, cap. iv, 1. ii. Regarding the threat of the chief priests ordering that they should no longer speak publicly in the name of Jesus, and regarding the release of the apostles, cap. iv, 13. iii. Grateful action of the Church to God for the constancy of the apostles in the faith, ibid. 24. V. Regarding concord, and the communion of all things among the faithful, cap. iv, 32. 1. In which is [the account] of Ananias and Sapphira, and their bitter death, cap. v, 1. VI. An angel of God by night loosens the apostles from the chains with which they had been cast into prison, ^B warning them to preach the Lord freely, cap. v, 17. In the Cryptoferratensis [codex] it is 19. 1. In which it is narrated that the apostles were captured the next day again by the chief priests, and after being beaten with rods, were released on the condition that they no longer teach the people, ibid. 27. ii. Gamaliel’s true opinion regarding the apostles, with some examples and evident proofs, ibid. 54. VII. Regarding the ordination of the seven deacons, cap. vi, 1. VIII. Sedition of the Jews and calumnies against Stephen, and his discourse concerning the covenant which God made with Abraham, and concerning the twelve patriarchs, cap. vi, 8. 1. In which are the things concerning the famine, and the burning, and the recognition of the sons of Jacob, and likewise concerning the birth of Moses and the apparition of God made to him on Mount Sinai. Perhaps cap. vii, 11. ii. Regarding the exodus [of the sons of Israel] from Egypt, and the making of the calf up to the times of Solomon and the construction of the temple. Perhaps 36. ^C iii. Stephen’s assertion of the heavenly glory of Jesus Christ revealed to him, which, as he was declaring it, Stephen himself, having been stoned, fell asleep in the Lord, ibid. 55. IX. Regarding the persecution of the Church and the burial of Stephen, cap. viii, 1, from the words: "There arose," etc. 1. Where [is the account] of Philip the apostle, who healed many in Samaria, ibid. 5. X. Regarding Simon the Magus, who believed with many others and was baptized, cap. viii, 8. 1. Where [is the account] of the legation of Peter and John to them, and of...

the invocation of the Holy Spirit upon those who had been baptized, ibid., 14. ^A

XI. That the participation of the Holy Spirit is not granted for money, nor to hypocrites, but to holy men through faith, cap. viii, 18. 1. In which [is the account] concerning the hypocrisy and rebuke of Simon, [to which refers] the word, Forte ibid., 20.

XII. That God grants prosperous success to the salvation of saints and the faithful, demonstrated by an argument taken from those things which happened concerning the Eunuch, cap. viii, 26. ^B

XIII.

Concerning the divine calling of Paul from heaven to the apostleship of Christ, cap. ix, 1.

XIV. Concerning Aeneas the paralytic, healed at Lydda through Peter, cap. ix, 32. 1. Where [is the account] concerning Tabitha, a woman most loving to widows, whom Peter raised from the dead through prayer in Joppa, ibid., 36.

XV. Concerning Cornelius, and the things which the angel said to him, and what things were again said to Peter from heaven concerning the calling of the nations, cap. x, 1. 1. Where [is the account] that Peter, being sent for, came to Cornelius. Forte 21. 11. A repetition of those things which the angel had testified, and which he had explained to Cornelius himself, ibid., 30. ^D 111. Peter's instruction concerning Christ, and the gift of the Holy Spirit upon those listening, and how those of the nations who believed were then baptized, ibid., 34.

XVI. How Peter then recounted to the apostles, when they were disputing against him, all the individual things that had been done, cap. xi, 4. 1. Of the sending of Barnabas at that time to the brothers living in Antioch. Forte ibidem 19.

XVII. The prophecy of Agabus concerning a famine through the whole world, and concerning the fruits sent to the brothers living in Jerusalem, cap. xi, 27.

XVIII. The execution of the apostle James, cap. xii, 1. 1. In which it is narrated that Peter was apprehended by Herod; and how an angel by divine command led him out of his chains, and after he had met with the brothers at night, he departed secretly. Forte ibid., 3. 11. In which [is the account] of the punishment of the guards, and afterwards a narrative concerning the miserable and unhappy death of the impious Herod is contained. Forte ibid., 18.

XIX. The mission of Barnabas and Paul by the command of the divine Spirit to the Cyprians; and concerning those things which they did in the name of Christ against Elymas the sorcerer, cap. xiii, 1, and in others 2.

^A Paul's noble [(48)] instruction concerning Christ, derived from the Law and following from the prophets, both historical and evangelical. In which there is also a refutation [(49)] and a syllogistic argument.

Concerning the transfer of the preaching to the Gentiles, the persecution of them there, and the arrival at Iconium. How the apostles, having preached Christ in Iconium and many having believed, were persecuted.

Concerning the man lame from birth who was healed by the apostles in Lystra, for which reason the locals thought that they [(50)] were gods and that they were present. Where, indeed, Paul is later also stoned by the neighboring Jews.

That it is not necessary for those who have believed from the Gentiles to be circumcised, by the decree and judgment of the apostles. In which is the letter of those same apostles to those from the Gentiles, concerning the things to be observed.

Paul’s disagreement with Barnabas over Mark [(51)].

Concerning the instruction of Timothy, and Paul’s arrival in Macedonia according to a revelation.

In which is the matter concerning the faith and salvation of a certain woman, Lydia.

Concerning the healing of the slave girl who had a spirit of Python, because of whom her masters imprisoned Paul.

Concerning the earthquake that happened there [(52)], and the miracle; and how the jailer, having believed, was baptized immediately in that very night [(53)] with his whole household.

That the apostles, having been entreated, went forth then from the prison.

Concerning the riot that occurred in Thessalonica because of the preaching, and Paul’s flight to Beroea, and from thence to Athens.

Concerning the inscription on the altar in Athens, and Paul's philosophical preaching and piety.

Concerning Aquila and Priscilla, and the disobedience of the Corinthians, and the good pleasure of God toward them according to foreknowledge [(54)], which was revealed to Paul. ^{B C}

XX. Most elegant address of Paul to the Jews, in which he teaches them the divinity of Christ from the Law and the prophets, and brings forward miscellaneous histories from the Gospel and Old Testament, cap. xiii, 16.

1. In which are miscellaneous arguments and reasons against the Jews, ibid. 33.

II. Concerning the transfer made at that time to the Gentiles for the announcing of the faith of Christ, with the Jews neglected; and concerning the persecution which they suffered at Antioch in Pisidia, and of their arrival at Iconium. Forte ibid. vers. 44.

XXI. How they preached Christ at Iconium, and when many had believed, the apostles suffered persecution from the inhabitants of that city, cap. xiv, 1.

XXII. Concerning the man lame from birth who was healed at Lystra by the apostles, for which reason the inhabitants thought that Paul and Barnabas were gods come down to them. Where also afterwards Paul is stoned by the Jews from the neighboring city, cap. xiv, 7.

XXIII. That it is not necessary for those who believe from among the Gentiles to be circumcised, according to the opinion and judgment of the apostles, cap. xv, 1.

1. In which the letter of the same apostles to those who believed from among the Gentiles, concerning those things which were to be observed, is contained, ibid. vers. 23.

II. Disagreement of Paul with Barnabas because of Mark, ibid. 36.

XXIV. Concerning Timothy, instructed in the faith of Christ, and Paul's arrival in Macedonia according to a divine revelation, cap. xvi, 1; in others, 4, from those words, And [he went] through, etc.

I. In which is the matter concerning the faith and salvation of a certain woman, Lydia, ibid. 14.

II. Concerning the healing of the slave girl having a spirit of Python, for which reason her masters cast Paul into prison. Forte ibid. 16.

III. Concerning the earthquake and the miracle that happened there, and how the keeper of the prison, when he had believed on that same night, was immediately baptized with his whole family, ibid. 25.

IV. And that, being entreated by the magistrates, the apostles went out from the prison, cap. xvi, 38.

XXV. Concerning the sedition which arose in Thessalonica because of the preaching of the faith; and concerning the flight of Paul to Beroea, and thence to Athens, cap. xvii, 1; in the Palatine codex, vers. 5.

XXVI. Concerning the inscription on the altar found by Paul at Athens, and concerning the piety of Paul, and his learned discourse to the Athenians concerning the faith of Christ, ibid. 22.

XXVII. Concerning Aquila and Priscilla, and the incredulity of the Corinthians, and the benign will of God towards them according to His foreknowledge, cap. xviii, 1.

1. In which about Crispus the ruler of the synagogue who with certain others believed and was baptized, ibid. 8. II. A sedition having been stirred up in Corinth, Paul secretly departed; and when he had come to Ephesus and disputed, he departed thence. Perhaps ibid. 12. III. About Apollos, a learned and faithful man, ibid. 24. ^A XXVIII. About baptism and the gift of the Holy Spirit received through the prayer of Paul by those who had believed at Ephesus, and about the people healed of many diseases, cap. XIX, 1. 1. In which about the sons of Sceva, and that it is not right to approach ^B infidels, and those who have made themselves unworthy of the faith, and about the confession of their deeds made by the believers. Perhaps ibid. 14. II. About the sedition stirred up at Ephesus by Demetrius the silversmith against the apostles. Perhaps cap. XIX, 23. XXIX. The journey of Paul, in which is also narrated the death ^C of Eutychus in the city of Troas, and his revocation to life through the prayer of Paul. The admonition of the same Paul to the presbyters who were at Ephesus, concerning the right governing of the flock, cap. XX, 2. 1. In this chapter, moreover, the voyage of Paul from Ephesus to Caesarea in Palestine is described, cap. XXI, 1. ^D XXX. The prophecy of Agabus concerning the things which were to happen to Paul at Jerusalem, cap. XXI, 8, and from those words, And entering in, etc. Other codices cap. XXI, 10. XXXI. The admonition of James to Paul concerning not forbidding circumcision to the Jews, cap. XXI, 15. Another Vatican codex XXI, 20. XXXII. About the sedition stirred up at Jerusalem against Paul, and how the tribune snatched him away from the fury of the people, cap. XXI, 27. 1. In which is the narration of Paul to the people concerning his own affairs, and concerning his vocation to the apostolate. Perhaps ibid. 40, from those words, And with great silence, etc. II. Also concerning those things which Ananias said to him at Damascus; and concerning those things which God said to him when appearing at some time in the temple, perhaps cap. XXII, 12. III. And when for this reason Paul was to be scourged by order of the tribune, when he had said he was a Roman, he was released, cap. XXII, 25. XXXIII. About those things which Paul, having been admitted into the council of the Jews, said and suffered; and about those things which, having used the best counsel, he did, ibid. 30. XXXIV. About the snares intended against Paul by the Jews, and their disclosure brought by Lysias to the governor, cap. XXIII, 12. 1. In which is narrated the sending of Paul to the governor to Caesarea, with soldiers and the letters of the tribune. Perhaps ibid. 22.

LAUR. ZACAGNII NOTES.

^A XXXV. The accusation of Tertullus against Paul, and his defense before the governor. XXXVI. Concerning the succession of Felix, and the promotion of Festus to the same office; and concerning the interrogations of Paul held before him, and his appeal to Caesar, cap. xxiv, 27. XXXVII. The arrival of Agrippa and Berenice at Caesarea, where Agrippa questions Paul about his affairs, cap. xxv, 13. Cryptof. 25. In which is Paul’s defense before them, concerning his life in accordance with the law (58) and his calling to the Gospel, cap. xxvi, 1, from those words, Then Paul. That (59) Paul does no injury to the Jews, Agrippa said to Festus. Perhaps ibid. 31. XXXVIII. Paul’s voyage toward Rome, full of very many and very great dangers, cap. xxvii, 1. In which is Paul’s encouragement to those with him concerning the hope of salvation, ^B and his exhortation that they should not despair of their safety, cap. xxvii, 21, from those words, it was necessary, indeed, that. Paul’s shipwreck, and how they were brought safely to the island of Melite, and what miracles Paul performed there. Perhaps ibid. 39, or rather 41. ^C XXXIX. How Paul arrived at Rome from Melite, cap. xxviii, 2. Male Cryptof. 16. XL. Concerning Paul’s conversations with the Jews dwelling in Rome, cap. xxviii, 17. Verses 172. The capita, indeed, are 40 in total, but the subdivisions following these are 48, which have their marks in cinnabar. ^D And these are the numerical notes which you will find placed (61) in the codex along the text of the Acts of the Apostles, after 40 capita and 30 testimonies: they are, however, 36 in all. I. The first account I made of all things, O Theophilus, cap. 1, 1. II. And in these days Peter rising up, cap. 1, 15. III. And when the day of Pentecost was fully come, cap. 11, 1. IV. Peter and John were going up into the temple, cap. 111, 1. V. And being dismissed they came to their own, cap. iv, 23. VI. And by the hands of the apostles, cap. v, 12. VII. And in those days, as the number of the disciples was increasing, cap. vi, 1. VIII. And they set up false witnesses to say, This man, cap. vii, 13.

LAUR. ZACAGNII NOTES. Cryptoferratensis. [...] alt-version omitted: the remainder of the notes column provides commentary on the Codicis Vaticani and the Regio-Alexandrino marginalia, noting that Euthalius's purpose in these notations is not sufficiently clear, though he may have merely transferred numbering found in the Caesarea library to his own exemplar, whereas the scribe of the Regio-Alexandrinus neglected to include them.

LIST OF CHAPTERS OF THE ACTS OF THE APOSTLES

IX. But Saul, still breathing threatenings and slaughter, cap. ix, 1. ^A X. Now indeed the Church throughout all Judea, cap. ix, 31. XI. And it came to pass that he tarried many days in Joppa with one Simon, cap. ix, 43. XII. And they indeed who had been dispersed by the tribulation that happened, cap. xi, 19. XIII. At that time Herod the king sent forth his hands, cap. xii, 1. XIV. But the word of God increased and multiplied, ibid. 24. XV. And when Paul had sailed from Paphos, cap. xiii, 13. XVI. And it came to pass in Iconium that they entered together, cap. xiv, 1. ^B XVII. And passing through Pisidia, they came to Pamphylia, ibid. 23. XVIII. But Paul, having chosen Silas, departed, cap. xv, 40. XIX. And when they had passed through Amphipolis, cap. xvii, 1. XX. And while Paul waited for them in Athens, ibid. 16. XXI. After these things, departing from Athens, cap. xviii, 1. XXII. Paul, however, when he had remained yet many days, ibid. 18. XXIII. And it came to pass, when Apollo was at Corinth, cap. xix, 1. XXIV. And when he had passed through those parts, cap. xx, 2. ^C XXV. But we, having ascended the ship, sailed, cap. xxi, 13. XXVI. And when it came to pass that we sailed, being torn away from them, cap. xxi, 1. XXVII. And after these days, being prepared, cap. xxi, 15. XXVIII. But on the next day, wishing to know more diligently, cap. xxii, 30. XXIX. And the son of Paul's sister, having heard of the ambush, cap. xxiii, 16. XXX. And after five days the priest Ananias descended, cap. xxiv, 1. XXXI. But Paul answered, the governor beckoning to him, ibid. 10. ^D XXXII. And after two years were completed, Felix received a successor, ibid. 27. XXXIII. And when more days had passed, cap. xxv, 13. XXXIV. On the next day, when Agrippa had entered, ibid., ver. 23. XXXV. And when it was judged that we should sail into Italy, cap. xxvii, ver. 1. XXXVI. And after three months we sailed in a ship of Alexandria, which had wintered in the island, cap. xxviii, ver. 11.

Total number 36, verses 40.

EUTHALIUS BISHOP OF SULCE: SYNOPSIS OF THE CHAPTERS OF THE SEVEN CATHOLIC EPISTLES, SENT TO ATHANASIUS BISHOP OF ALEXANDRIA

^A Pusilli indeed, even if they attempt small things, are by no means free from danger. But I, the least of all, having engaged in labors unequal to my strength, have been led into almost the same danger as the man who, thinking he can cut through the middle of the sea in a very small skiff, cannot break the moderate force of the waters when the north wind is blowing lightly, and at last, poor wretch, is tossed by innumerable waves from every side. In the same way, not unaware that similar things have clearly happened to me, I bring forward again and again only the necessity of obeying as the defense of this my audacity of mine. Therefore, of those things which I have rashly dared, I ask that pardon be granted me again and again; since that duty

^A of love imposed upon me by you, most venerable brother Athanasius, has caused me, as one who is half-dead and bereft of strength, to devote my labor to you, and to receive as a reward for the individual hours which I spent on this work my own salvation. Receive, therefore, with an even mind, O head dear to me, that which I pay to you, the debt of obedience; and, kindly showing mercy for our infirmities, grant in return the absolute service of perfect charity, beseeching God on our behalf, and entreating all the faithful of Christ, and indeed the whole choir of the saints, that they may offer constant prayers to God for us. For these can avail us no less than those who, having previously removed the roof of the house, let down the paralytic before Jesus, and by their own faith procured the healing for the one suffering from a grave and troublesome malady. Receive, therefore, receive gladly the work begun and completed by your command, repaying in return for our obedience by your prayer for us continually. As for the rest, I will henceforth distinguish the Catholic Epistles by verses, having ^B prepared, according to my own limited ability, a syllabus of both the chapters of these same epistles and of the testimonies of holy Scripture which are contained within them.

SUMMARY

In the Epistle of James. Reading I, has four chapters, namely I, II, III, IV; three testimonies, namely I, II, III; 112 verses. ^C Reading II, has two chapters, namely V, VI; one testimony, namely IV; 121 verses. It begins at chapter III, 1.

In the first Epistle of Peter, reading I, has three chapters, namely I, II, and III; six testimonies, namely I, II, III, IV, V, and VI; 58 verses. Reading II, has five chapters, namely IV, V, VI, VII, and VIII; eight testimonies, namely VII, VIII, IX, X, XI, XII, XIII, and XIV; 149 verses. It begins at chapter II, 9.

In the second Epistle of Peter, reading I, has four chapters, namely I, II, III, and IV; three testimonies, namely I, II, and III; 154 verses. ^D

^A

In the first Epistle of John, reading I, possesses three chapters, namely I, II, and III; one testimony, namely I; 150 verses. Reading II, possesses four chapters, namely IV, V, VI, and VII; 140 verses. It begins at chapter 3, 15. In the second Epistle of John, one reading, has one chapter; 30 verses. In the third Epistle of John, one reading, has one chapter; 31 verses. In the Epistle of Jude, one reading, has four chapters, namely I, II, III, and IV; two testimonies, namely I and II; 68 verses.

The readings of the Catholic Epistles in total are 10; there are 31 chapters, 24 testimonies, and 1,111 verses. I have distinguished the readings of the Catholic Epistles, and I have placed the chapters of each reading, and furthermore I have indicated the number of verses of which each Epistle and reading consists.

PROGRAMME

The number in black indicates only the quantity of testimonies for each book. But those in cinnabar denote both the order and quantity of that which is contained in each Epistle, and it is regulated by the number again placed within, alongside those of the volume of the Catholic Epistles; and each of these ends and begins anew according to the Epistle. ^{B C}

SUMMARY

In the Epistle of James there are four testimonies. From Genesis I, namely III. From Exodus I, namely II. From Leviticus I, namely I. From Proverbs I, namely IV.

In the first Epistle of Peter there are fourteen testimonies. From Exodus I, namely VII. From Leviticus I, namely II. From the Psalter III, namely III, V, and IX. From Proverbs II, namely XIII and XIV. From the prophet Hosea II, namely VIII and IX. From the prophet Isaiah V, namely II, IV, X, and XII.

In the second Epistle of Peter there are three testimonies. From Proverbs I, namely III. From Matthew II, namely I and II. ^D

In the first Epistle of John, one testimony, which is from the Gospel of John.

In the second and third Epistles of the same, John the apostle and evangelist makes no mention of any passage taken from other sacred Scripture books.

In the Epistle of Jude there are two testimonies. From the apocryphal book of Enoch, one, namely II. From the apocryphal book of Moses, one, namely I. All the testimonies of the Catholic Epistles together are XXIV.

PROGRAM

Having read through all the Catholic Epistles, I extracted from them all the passages taken from other books of sacred Scripture, and I summarized them in order, placing first in turn the names of the books from which they are taken. Therefore, the numerical marks written in vermilion, beginning from unity, denote the order which the sacred Scripture ^A authorities hold in the individual Epistles, and at the same time shows how many times one and the same book is cited in those same Epistles; these numerical marks do not proceed beyond the individual Epistles. But the black numerical marks, which are joined to the preceding ones, pertain to the whole book of the seven Catholic Epistles; and increasing along with its text up to the end, they signify how many authorities are taken from each individual book. Moreover, I have assigned to each of these testimonies its own proper number, so that it may be easily known how often ^B the apostles have taken testimonies from one and the same book mentioned and placed therein alongside. You will find that the numbering written in vermilion corresponds to the other numbering placed within the book of the Catholic Epistles again alongside the same words of the testimonies.

LIST

In the Epistle of James these testimonies are contained: I, I. From Leviticus, the only time, chap. XIX, ver. 18. "Diliges proximum tuum sicut te ipsum" [Thou shalt love thy neighbor as thyself], chap. II, ver. 8. II, II. From Exodus, the only time, chapter XX, ver. 12. "Non mochaberis; non occides" [Thou shalt not commit adultery; thou shalt not kill], ibid. ver. 11. ^C III, III. From Genesis, the first time, chap. XV, ver. 6. "Credidit Abraham Deo, et reputatum est illi ad justitiam" [Abraham believed God, and it was reckoned to him for righteousness], ibid. ver. 23. IV, IV. From Proverbs, the first time, chap. III, ver. 14. "Deus superbis resistit, humilibus autem dat gratiam" [God resisteth the proud, but giveth grace to the humble], chap. IV, 6.

In the first Epistle of Peter these testimonies are contained: I, V. From Leviticus, the only time, chap. XI, 44. "Sancti ^D eritis, quoniam ego sanctus sum" [You shall be holy, for I am holy], chap. I, 16. II, VI. From Isaiah, the first time, chap. XL, 6. "Omnis caro fenum, et omnis gloria hominis tanquam flos feni: exaruit fenum et flos ejus decidit, verbum autem Domini manet in æternum" [All flesh is grass, and all the glory of man as the flower of grass; the grass hath withered, and the flower thereof hath fallen; but the word of the Lord abideth forever], ibid. 24.

^A III, vii. From Psalm XXXIII, verse 9, the first time from the Psalter: Taste and see, for the Lord is good.

IV, viii. From Isaiah, the second time, chapter XXVIII, 16: Behold, I lay in Sion a chosen stone, a cornerstone, precious; and he who believeth in him shall not be put to shame, chapter II, 6.

V, ix. From Psalm CXVII, verse 22, the second time from the Psalter: The stone which the builders rejected, this has become the head of the corner, ibid. 7.

VI, x. From Isaiah, the third time, chapter VIII, 14: A stone of stumbling and a rock of offense, ibid.

VII, xi. From Exodus, the first time, chapter XIX, 5: You are a chosen race and a royal priesthood, a holy nation, a people for a possession, ibid. 9.

^B XIII, xii. From the prophet Hosea, the first time, chapter II, 24. IX, xiii. From the same prophet, the second time, chapter I, 6: You who have not obtained mercy, ibid. 10.

X, xiv. From Isaiah, the fourth time, chapter LIII, 9: Who did no sin, neither was guile found in his mouth, ibid. 21.

XI, xv. From Psalm XXXIII, verse 13, the third time from the Psalter: Who desireth to love life and to see good days, let him restrain his tongue from evil and his lips from speaking guile; let him turn aside from evil and do good; let him seek peace and pursue it: for the eyes of the Lord are upon the just, and his ears unto their supplication; but the face of the Lord is against those that do evil, chapter III, 10.

^C XII, xvi. From Isaiah, the fifth time, chapter VIII, verse 12: But do not fear their fear, neither be troubled; but sanctify the Lord Christ, ibid. verse 14.

XIII, xvii. From Proverbs, the first time, chapter XI, 31: If the just man is scarcely saved, where will the ungodly and the sinner appear? chapter IV, verse 18.

XIV, xviii. From the same, the second time, chapter III, 14: God resisteth the proud, but giveth grace to the humble, chapter V, 5.

In the Second Epistle of Peter, these testimonies are contained.

I, xix. From Matthew the Evangelist, the first time, chapter XVII, 1: This is my beloved Son, in whom I am well pleased, chapter I, 18.

^D II, xx. From the same Evangelist, the second time, chapter VII, 45: The last things have become worse for them than the first, chapter II, 20.

III, xxi. From Proverbs, the only time, chapter XXVI, 11: As a dog that returneth to his own vomit, and as a sow that has been washed into the wallowing of mire, chapter 22.

In the First Epistle of John, these testimonies are contained ^A: I, XXII. From John the Evangelist, one time, chapter I, 5: God is light, and in him there is no darkness at all. In the second and third Epistles, John the apostle and evangelist makes mention of no sentiment taken from other books of Sacred Scripture, as has already been said.

In the Epistle of Jude these testimonies are contained: I, XXIII. From the apocryphal book of Moses, one time: The Lord rebuke you, verse 9. II, XXIV. From the apocryphal book of Enoch, one time: Behold the Lord comes with his holy myriads ^B to execute judgment against all, and to convict all the ungodly for all their works, and for all the hard words which they have spoken against him, verse 14.

Total of all testimonies of the Catholic Epistles is XXIV, namely: One from Genesis. Two from the book of Exodus. Three from the Psalms. Four from Proverbs. Two from the prophet Hosea. Five from Isaiah. Two from the evangelist Matthew. One from the evangelist John. One from the apocryphal Enoch. One from the apocryphal Moses.

ARGUMENT OF THE CATHOLIC EPISTLE OF JAMES

James writes this Epistle to those of the twelve tribes dispersed everywhere among the nations, who had believed in our Lord Jesus Christ. He writes, however, a doctrinal Epistle, in which he teaches regarding the variety of temptations; and he shows what ^C is from God, and what truly proceeds from the heart of men itself. Furthermore, he declares that we must show the specimen of faith not in word only, but also in deed; and that not the hearers of the law, but the doers are justified. He also gives instructions regarding the rich, that the rich should not be preferred to the poor in the assembly of the church, but rather should be rebuked as haughty and proud. Finally, after he has consoled and exhorted those who are afflicted with injuries, that they might be long-suffering until the coming of the Judge; and furthermore, when he has taught something regarding patience ^D, and has demonstrated from the example of Job the usefulness of patience, he presently commands that they call for the presbyters over the sick, and that they strive to turn back those who have wandered to the truth.

for the Lord has appointed the remission of sins as the reward for this; and thus he concludes the Epistle.

LIST

1. Of patience and faith without doubting, and of humility to be observed toward the rich. 1. Wherein is treated of the temptation that is in us, and of the passions arising therefrom, that God is not the cause of them; for if we do any good, it is all from Him, cap. 1, 13. II. Of gentleness and innocence, and of good works by which we procure blessedness for ourselves, and of knowledge and the modesty of speech, cap. 1, 19. III. Of the charity with which we ought to embrace one and all indiscriminately according to the precepts of the law, cap. 11, 1. IV. That not by faith alone, but by works also; and not by one separately, but by both together is a man justified, cap. 11, 14. ^A *Cryptofer. begins at verse 18.* V. That a hasty and disorderly tongue brings ruin to men, and that it is necessary to restrain it for the praise and glory of God, cap. III, 1. 1. In which is treated of a good and peaceable conversation among one another, avoiding the contentions which are wont to arise from the desire for glory inherent in human wisdom, ibid. 13. II. That from discord and the love of pleasure, fights, seditions, and enmities against God take their origin, cap. iv, 1. IV. Finally, of repentance necessary to attain salvation, and of not judging the actions of one's neighbor, cap. iv, 7. ^B VI. That not by man, but by God are the steps of man directed, ibid. 13. 1. In which is treated of the avarice of the rich and their luxuries in this world, and of the just judgment of God, cap. v, 1. II. Of long-suffering and patience in adversities, and of truth, ibid. 10. ^C *In the Palatine codex it begins at verse 6.* III. Special exhortations suitable to the state of each person, perhaps verse 12. IV. And that one must serve the salvation of one's brethren, ibid. 19. The verses of this List are xxv. ^D

LAUR. ZACAGNI'S NOTES

ARGUMENT OF EUTHALIUS THE DEACON on the First Catholic Epistle of Peter.

^A Peter himself writes this doctrinal Epistle to those Jews dispersed everywhere among the nations, who had given their name to Christ: for since they had recently become Christians from among the Jews, he confirms them in the faith. And first he explains and demonstrates that faith in Christ and the redemption which was to be wrought through the blood of the same Christ had been indicated beforehand by the prophets, and that all things into which the angels desire to look had been announced to them as well as to the Gentiles. Then, when he has exhorted them to conduct themselves in a manner worthy of Him who called them, he also urges them to pay honor to kings. Moreover, he commands wives and their husbands to be of one mind; and when he has offered a few exhortations concerning morals, he signifies that the preaching of salvation and of the resurrection was also delivered by the Lord in Hades, so that those who had already died might also rise again and be judged indeed in the body, but remain in the grace of the resurrection. Furthermore, he states that the end of all things has finally drawn near, and therefore all must be prepared, as those about to render an account of their deeds to the Judge: and thus he concludes the Epistle.

CHAPTERS of the First Epistle of Peter.

I. On the regeneration in Christ and on the endurance of temptations, and on the saving faith which was announced beforehand by the prophets. ^B II. On hope, and sanctification, and on the constant manner of life which corresponds to the adoption of God, ch. 1, 13. III. On the life which befits God’s adopted children, to be established in Christ for the glory of God, and also for the benefit of those who are strangers to His faith, ch. 2, 1. IV. On the obedience to be rendered to the powers of the world, and on brotherly love and divine worship, ch. 2, 13. 1. Wherein (is treated) the subjection of servants, and patience in calamities for the sake of Christ, ch. 2, 18.

NOTES OF LAUR. ZACAGNl.

(45) This argument in the Regio-Alexandrinus, Cryptoferratensis, Lollinianus, and Vatican codex no. 363, begins thus, *Since Peter himself*, etc. But in the other Vatican codex it is written thus; once, as in the Regio-Alexandrinus codex, but a second time, as in the Complutensian edition of the Bible. This argument also begins differently in the Erasmian, Aldine, and Stephanian editions of the New Testament, although in sense they differ nothing from the mentioned codices. We, however, have followed the reading which is found in Oecumenius, as it approaches the reading of the Regio-Alexandrinus and other codices of the Vatican library. Regarding the cause of this variety, see what we noted above regarding the argument of the Epistle of James the Apostle. (46) The pronoun *himself* is missing in the Cryptoferratensis and Vatican no. 365; but in the Urbinate it is *himself*. (47) In the Urbinate, Lollinianus, and Vatican no. 367, it is *for*. (48) In the Complutensian edition of the Bible, in codices Urbinate, Lolliniano and Vaticano num. 367, (it is) *redemption*. (49) Vatican no. 363, Cryptoferr., and another Vatican codex have *announces* a second time. (50) In cod. Regio-Alex., *happened* is missing; in the Urbinate and in Vat. no. 363, it is read, *that it happened for this*. In the Lollinianus and Vat. no. 367, *happened* (is used) the first time. (51) In Urbinate and Lollinianus it is *that they may rise*, and *be judged in the body*. In Cryptoferr. and Vat. no. 363, *that they may rise and be judged in the body*. The other Vatican codex exhibits both readings. (52) The Urbinate incorrectly (has) *of the powers*. (53) *Has drawn near* is in all codices except Vat. no. 365. (54) Vat. cod. no. 363, and others, (have) *about to render*. Erasmus, Aldus and Stephanus (have) *render*.

Concerning the obedience of women, and the harmony of them toward their husbands, and salvation in the Spirit, after the example of Sarah.

Concerning the behavior of men toward women.

Concerning gentle patience toward all, of which the type is God’s philanthropy toward Noah; and toward us, the compassion through the baptism of Christ.

Concerning the putting away of wicked deeds, and the resumption of the fruits of the Spirit according to the diversity of gifts.

That by communion with Christ one must master natural passions, and through hope in Him bear the injuries from others.

Exhortation to elders concerning the oversight of the flock.

In which (is treated) the universal humility of all toward each, for victory against the devil.

Prayer for the perfection of those who believe. Twenty-five verses.

ARGUMENT OF THE SECOND EPISTLE OF PETER

The same Peter writes this second epistle to those who have already believed; and the epistle is a reminder of the first things. ^C For knowing that the dissolution of his body was soon to take place, he hastened to remind all of the teaching in which they had been instructed. And first, indeed, he explains concerning the faith, showing that it was announced by the prophets, and that the prophecies which speak about the Savior are not human, but were spoken by God. Then he commands them not to pay attention to those who deceive, saying their destruction will be such as happened to the transgressing angels. Furthermore, he forewarns in the epistle that days will come in which mockers will walk about and will wish to deceive some, saying that the coming of the Savior is preached by us in vain, because it is always being said to be imminent, and ^D has not yet arrived. Therefore, he commands them to abstain from these most of all, teaching them not to be negligent regarding the times; for all time is nothing before the Lord, because one day is with Him as a thousand years; and a thousand years as one day. He asserts that the day of the Lord will be soon, and he proves it, and commands all to be prepared for it in good works, and to love the things written by the Apostle, and not to pay attention to those who slander them, because such people slander all the divine Scriptures. When, therefore, he has admonished and taught all to foresee future things, he finally exhorts...

them not to fall from the goal of faith, and thus completes the epistle.

CAPITA OF THE SECOND EPISTLE OF PETER

^A I. Of the calling through faith, confirmed by works of virtue and by hope of future goods. II. Admonition not to forget the teaching after his departure, and how on Mount Tabor he heard the voice of God concerning Christ, chap. 1, 10. III. Prediction of the fraudulent rise of heretics, and of their impiety and future punishment, chap. 2, 1. IV. Repetition concerning the wickedness of heretical men, chap. 3, 3; in the Palatine version, 1. V. Where it is said that Christ will come suddenly at the consummation of this age, so that it is necessary to be prepared with every virtue, chap. 3, 10. In the Vatican codex no. 363, the final chapter, 11. The verses of this index are 10.

ARGUMENT OF THE FIRST EPISTLE OF JOHN

The same John who wrote the Gospel also wrote this epistle, in order to admonish those who had already believed in the Lord. And first, just as in the Gospel, so also in this epistle he theologizes regarding the Word, showing that He is always in God, and teaching that the Father is light, so that in this way we may know the Word, as a radiance, to be from Him. ^B While theologizing, he explains that the mystery revealed to us is not new, but that it existed from the beginning and always; ^C yet now it has been manifested in the Lord, who is eternal life and true God. He also sets forth the cause of this coming and manifestation of His, saying that this was to destroy the works of the devil, that we might be delivered from death, and that we might know the Father, and Him, the Son, our Lord Jesus Christ. ^D He writes, therefore, to all ages—to children, to young men, to elders—that God is now known, and that the diabolical power has finally been overcome, now that death is abolished. Then, throughout the rest of the epistle, he discourses concerning love and charity, commanding that one should love another; and he demonstrates that this must be done by us, since Christ also loved us. He treats, therefore, of the difference between fear and love, and between the sons of God and the sons of the devil; furthermore, concerning the sin that is unto death, and concerning that which is not unto death; and he further distinguishes which one...

^A of spirits is of God, and which is of error, and how we are sometimes known to be children of God, and sometimes children of the devil; and concerning for what manner of sin we ought to pray on behalf of those who sin, and for what manner we ought not to pray; and that he who does not love his neighbor is not worthy of the calling, nor can he be called Christ’s. He also shows the unity of the Son with the Father, and that he who denies the Son does not have the Father either. In this epistle he differentiates, saying that it is also characteristic of the Antichrist to say that the Son is not the Christ himself, so that it may be clear that, as if that one did not exist, the liar may say that he himself is the Son of God, whereas he is not Christ. Furthermore, throughout the whole epistle he exhorts those who believe in the Lord not to be discouraged if they are hated in the world; but rather to rejoice, because the hatred of the world shows that ^B those who have believed have migrated from this very world, and belong henceforth to the heavenly commonwealth. And at the end of the epistle he reminds them again, saying that the Son of God is eternal life and true God, and that we ought to serve Him and keep ourselves from idols.

CAPITULA (OR CHAPTERS) OF THE FIRST EPISTLE OF JOHN

Evangelical theology concerning Christ. In which there is matter concerning confession and the care we must take not to sin, ch. 1, 8. That the keeping of the commandments of God confirms the knowledge of Him. Concerning charity, without which there is impiety. In which there is an exhortation concerning the grace granted by God to each according to age, and concerning the need to avoid love of the world, ch. 2, 12. Concerning false brethren who deny God, and that he who thinks piously of Christ confesses the Father also; for he who glorifies the Father acknowledges also the divinity of the Son, ch. 2, 18. ^C In which there is matter concerning the divine and spiritual gift in sanctification, with the hope of arriving at the knowledge of God, ibid. 26. That everyone who is in Christ is outside of sin; for he who sins is of the devil, ch. 3, 4. Concerning charity toward one's neighbor, and a generous disposition. In which there is matter concerning a good conscience, that which is in the faith of Jesus Christ, ch. 3, 21. Concerning the discernment of spirits, upon the confession of the Lord’s incarnation, ch. 4, 1. Concerning brotherly love for the sake of piety toward God, ch. 4, 7. Concerning the theology of the Son in the glory of the Father, and concerning victory over the Evil One through faith in Jesus Christ unto life, ch. 4, 11. ^D Concerning the assistance to be rendered to a sinning brother through prayer, and concerning not sinning, ch. 5, 16.

^A In which is [contained] the avoidance of the demonic worship. Verses, 23.

Argument of the Second Epistle of John

Chapters of the Second Epistle of John

Argument of the Third Epistle of John

Chapters of the Third Epistle of John

Laur. Zacagnii Notes

^A II. Concerning Demetrius, of whom he bears excellent witness, ver. 12. III. Concerning his own coming to them as soon as possible, for their benefit, ver. 14. In the Palatine [MS], ver. 13.

ARGUMENT OF THE EPISTLE OF JUDE

CHAPTERS OF THE EPISTLE OF JUDE

NOTES OF LAURENCE ZACAGNI

^A The total number of verses of the seven Catholic Epistles is 1,046. All the verses of this book are 3,832, namely: The proems of the Acts of the Apostles contain 167 verses. The Acts of the Apostles, 2,556 verses. The proems of the Catholic [Epistles], 37 verses. The Catholic Epistles, 1,046 verses. And the matter regarding myself, 27 verses. The total number of verses of all this book is 3,833. The book of the Acts of the Apostles and the Catholic Epistles was collated against the accurate copies in the library of Eusebius Pamphili at Caesarea.

^B

INSCRIPTION OF THE ALTAR AT ATHENS

THE VOYAGE OF THE APOSTLE PAUL TO ROME

^C

NOTES OF LAURENTIUS ZACAGNI

PROLOGUE OF EUTHALIUS, BISHOP OF SULCE, PREFIXED TO THE FOURTEEN EPISTLES OF SAINT PAUL THE APOSTLE

^A Admiring your exceptional desire for knowledge and your zeal, most venerable Father, and yielding to reverence and modesty, I have committed myself to the narrow straits and intricacies of history, as I set out to write this prologue concerning the deeds of Paul; and I have undertaken a task much greater than my own powers, fearing lest I might incur the charge of disobedience. For I know what is said in the book of Proverbs: "The disobedient son shall be in destruction, but a submissive one shall be far from the danger of perishing." But come, grant me your prayers, and fashioning them like a rudder for a swift course, extend your hands to God this way and that; just as that great Moses of old spread forth his hands, bringing aid to the Israelites in the heat of battle, that I too, escaping the assaults of the airy spirits, and walking in the straight path, may bring the little ship of my discourse into a calm harbor for you.

EULOGY OF THE APOSTLE PAUL

^A Having begun my discourse, I shall describe in this way the narrative of the truth. Paul the Apostle was by birth a Hebrew, of the tribe of Benjamin, and by sect a Pharisee; instructed in the law of Moses under a faithful teacher, Gamaliel. Beyond this, he inhabited Tarsus of Cilicia, the eye of that region, while persecuting and ravaging the Church of God. For this very reason he was present at the execution of Stephen the apostle and martyr, and was at that time a participant in the murder, having undertaken to guard the garments of all those who were stoning him, so that he might make the hands of all available ^B for the slaughter. Moreover, he was seen everywhere as the head of those who incited sedition, striving with the utmost zeal to remove the elect of the Church. Finally, he committed many atrocious and very harsh deeds against the Church, and in this regard, he overlooked nothing even to the extreme of madness, since he thought he was acting piously in this, and committing no wrong, just as he himself confesses in his epistles, and as Luke records in his second book. For this man did not only, as many of the Jews once did, hate and turn away from the preaching of the truth, but already he was inflamed with an anger greater than the whole nation ^C against the faithful. For when he saw the preaching of the Christian faith flourishing everywhere, and the flourishing word of truth prevailing over the Jewish teaching, being troubled by this, and thinking it was a most wicked thing that the Jewish doctrine was being subverted, he applied all his effort and zeal against the lambs of the Church, so that he might either turn their minds away from the true teaching, or exact from them punishments worthy, as it seemed to him, for their faith in Christ. Having, therefore, received at that time letters from the priests ^D and teachers for the Jews who dwelt in Damascus, Paul rushed forth roaring, like a violent mountain torrent, thinking he would overwhelm the disciples in Damascus and cast them into the abyss of perdition.

^A But the Lord, perceiving that Paul possessed an unjust frenzy under the guise of an apparently righteous purpose, appeared to him in the midst of the way and deprived him of his sight 32 by the intensity of the light. And he advanced so far that he—who previously devised nothing but bitter and dire things against the Church and expected to destroy all the disciples completely 34—was immediately and unexpectedly held by Him as His beloved and most faithful one. 35 For he who was the enemy immediately becomes a servant of Jesus; and straightway casting off the equipment 36 of his frenzy, he moved toward the embassy and confessed the piety toward Christ 37 and was sent to a certain disciple named Ananias 38 in Damascus. God, the examiner of truth, seeing the man brought to his senses and having become better from his wickedness, decreed that he should not be delivered from his punishment in any other way than this. He departs, therefore, and is baptized, and becomes a partaker of the ineffable mysteries, and a worthy defender 39 and ally of the preaching; and having been entrusted by God with a new proclamation, he grasped a newer occasion for salvation.

The blessed Paul having experienced such a change, and having also 40 changed his name 41 and confirmed it by another appellation (for Saul used to shake 42 the Church entirely before, but Paul, indeed, has ceased from persecuting thereafter, and from harming the disciples 13 of Christ), was so translated into the ultimate zeal of piety that, whenever it happened that he was away from the disciples 44 of piety, he would confirm them through letters, so that they might acquire the instruction not only through deeds 45 but also through words 46 for the future, and being fortified from both sides, might carry about an unshakeable bulwark 47 of piety in their souls. ^B After some time, Paul again runs 48 to Jerusalem 49 to see Peter, where they divide the whole inhabited world between themselves. And Paul, having taken the portion of the Gentiles—as Peter had obtained the task of teaching the Jewish people—traveled through many cities and many regions, and filled almost 50 all of Illyricum with the dogmas of the piety toward Christ. Having suffered ten thousand 51 dire evils and endured them for the sake of the faith ^C

and having as he himself records won out over them all, he emerged triumphant ^B in the faith. For God still wanted Paul at that time, and the ineffable counsel of the Lord and His appointed time kept him to live among men until the Gospel should be preached to all nations. Yet, late in the hour, Paul returns again to Jerusalem to visit the saints who were there and to bring aid to the poor. But in the meantime, a certain rebellion had seized the city, and the people were in great uproar, with the Jews inciting the masses. For it seemed to them severe and grievous that one who had once been a participant in their madness and their defender should (now) be their accuser, and they hastened to kill him. But immediately, the tribune Lysias snatched him from the fury of the crowd and, with a military escort, sent him to Caesarea to the governor. Paul, therefore, being arrested, was led to the prefect of the nation, who was called Felix; and as he sensed that a certain plot was being devised against him by the Jews, he stood immediately before the tribunal and appealed to Caesar, so that he was at once released from the judgment seat, and the plot which was being meditated against him by the Jews became void. Subsequently, he was sent by the Roman magistrates to Rome to ^C Caesar, where, having undergone no lesser struggles, and having labored much for the sake of gaining the rewards of the same, he finally lost his life for the defense of the dogmas of the truth, judging it better to converse with Christ than to enjoy this fragile and mortal life. For a little later, the Caesar Nero, wishing to cast him out of this life, bestowed upon him the true and truly worthy life, and made him a citizen of heaven, whom he deprived of earthly conversation. There, therefore, the blessed Paul

^A having fought the good fight, as he says himself, was adorned with the crown of the holy victors of Christ. The Romans, moreover, enshrining his relics in most beautiful and regal churches, celebrate with an annual commemoration his martyrdom on the thirteenth day before the Kalends of July, which is the fifth day of the month of Panemus, honoring his martyrdom on that day.

II. Many times, furthermore, before his departure, the blessed Paul offered exhortations concerning life and virtue, and the Apostle Paul ^B suggested much to men concerning what must be done. Indeed, throughout the whole scope of these fourteen epistles, he outlined for men the entire manner of life. The Epistle to the Romans contains, therefore, a catechesis on the Christian faith, which he demonstrates especially through reasoning from natural principles; and for this reason, it holds the first place among all the epistles, as it was written to those who held the primacy of piety.

The second in order is the Epistle to the Corinthians, ^C addressed to men who were already believers, but who were living a life unworthy of the faith they professed; for which reason he rebukes them harshly. And when, terrified by his threats, they had returned to a better way of life, he again writes another epistle to the same purpose, through which he strengthens them for further correction and improvement of the things they had done poorly, giving them courage, threatening them, and announcing in clear words his own coming to them.

Following these, the fourth is placed, the Epistle to the Galatians, ^D written against those who were inclining toward Judaism; to whom, after demonstrating his refutation, he bids them farewell as it were, saying: From henceforth let no man trouble me; for I

^A bear the marks of the Lord Jesus in my body.

The fifth in order is the Epistle to the Ephesians, addressed to believers who remained steadfast, in the introduction of which he sets forth the mystery, similar to that in the Epistle to the Romans; both of these were known to them only by hearsay. And these Epistles, unlike the others, are primary rudiments for catechumens and introductions to the faith.

In the sixth place, having regard to the greater perfection of those to whom the Epistles were written, is placed the Epistle to the Philippians, who not only embraced the faith of Christ but also bore the fruits of piety. Moreover, he testifies that he had recognized their remarkable piety while present, and further urges them that, to the virtues with which they were endowed, they should add the greatest possible abundance in his absence. ^B Yet this Epistle is far different from that which he wrote to the Corinthians; for to those he said, *Be imitators of me*. But to the Philippians: *Be joint-imitators of me*; nay, he even calls them his crown and his joy: so much did they differ from the Corinthians.

Next follows the Epistle written to the Colossians, to those not known to him according to the flesh, but who were constant in the faith once received; and these, as they were making daily progress in virtue, he bids beware of the fallacies of philosophers and not to heed the observances of the Jews; for their religion is not pure, but is merely a lack of sparing the body. He commands, moreover, that they should weigh the meaning of his Epistles, and that they should exhort Archippus not to neglect to attend diligently to these things.

After the aforementioned Epistles, two others addressed to the Thessalonians ^C have not undeservedly been set down: in the first of which he praises them, because they were always progressing, and were so persuaded of the truth of the faith that they had also given a remarkable example of their constancy during tribulations. He compares them to those in Judea who had converted to the faith, saying that they suffered injuries from their own fellow-tribesmen in the same way as the others did. Furthermore, he calls these his crown of glory and his joy, and consoles them in their tribulations.

After this Epistle, he writes another letter to the same people, in which he bears most ample testimony to their singular progress and to the constancy which they displayed in their tribulations; and furthermore, he instructs them concerning the consummation of this age, and the care which they ought to exercise so that they might beware of the wicked. ^D

^A The Epistles to the Hebrews follows them, of whom he said he was an imitator, those mentioned previously. In this he treats of the mysteries of the Jewish faith, and of their change into Christ, predicted by the prophets. Here the Epistles conclude the private increase according to the people. After these, two Epistles to Timothy were arranged. The first of these contains the attention due to teachers, the order of the Church, and in what manner one ought to rule and be ordered. And the second, written to the same, preserves the customary order of growth and contains praise for the ancestral faith in him, as if it had come to him from his grandmother and mother. At the same time, he also chides those who were with him in Asia, marking as it were those of little faith, and he bears witness to the great zeal of Onesimus alone. He exhorts Timothy himself to alienate himself from worldly affairs, ^B and he reminds and testifies for the sake of the proclamation; and having first praised the necessary things, later he writes concerning the journey of his own end, having foretold the uprising of the heretics and how one should not be surprised by it. And having explained the manner of many, he commands him to come to him, perhaps so that he might be able to see him, and look toward the end of his own completion, which he showed saying: *For I am already being poured out as a drink offering, and the time of my departure is at hand*. ^C The Epistle to Titus describes what sort of people the clergy ought to be, and the order of the Church. The Epistle to Philemon is written concerning the faithful servant Onesimus, who, being first useless, changed and proved worthy of freedom through the intercession of the Apostle; but indeed he also became a martyr for Christ in the city of the Romans, under Tertullus, who was governing the prefectural power at that time, having undergone the lot of martyrdom by the breaking of his legs. ^D

^A And thus the whole book contains every sort of way of life in an ascending order; and what has been said by us concerning them in summary is sufficient to this extent. But for each epistle, we shall briefly set forth in what follows the exposition of the chapters, which was elaborated by one of our most wise and Christ-loving Fathers. Moreover, we have also carefully divided the reading sections, and we have compiled an easy-to-find index of divine testimonies, having worked them out for ourselves, observing the reading of the context; we shall bring this forward immediately after this prologue.

^B I deemed it necessary, for the sake of brevity, to also note the time of Paul’s preaching, constructing a summary account from the chronological canons of Eusebius Pamphili. For having taken the book into my hands and opened it, I discover that the passion of our Savior, and his resurrection after three days, and his ascension into the heavens, occurred in the eighteenth year of Tiberius Caesar. Furthermore, in the same book, I see that after a few days, the apostles chose as deacons those who were his peers, Stephen—whose name corresponds to his character—and those with him. And afterwards, I find that a great sedition of the Jews arose, as we have already said, and that Stephen struggled there, and that Paul consented fully to the murder, he who a little later, having stood before the rulers of the Jews, received letters against the disciples for the Jews dwelling in Damascus. But in the middle of the road, his calling happened from God, ^C just before the end of that same year. And thus, as the nineteenth year of Tiberius Caesar was beginning, it is said that Paul began his preaching, ^D and he traveled through the whole world to spread the faith of Christ, up to the thirteenth year of Claudius Caesar.

^A at which time Felix was governor of Judea, before whom Paul, having been accused by the Jews, made his defense. Felix imprisoned the Apostle in the prison at Caesarea for two years. After him, Porcius Festus, having succeeded to the rule, immediately set out to examine the Apostle, seeking thereby to secure the greatest favor with the Jews. ^B Then, the blessed one, thinking that there was no other way to escape their plot, invoked Caesar. Standing before the tribunal, he appealed to Caesar, and was sent away to Rome to Nero Caesar. Aristarchus was with him, whom he aptly calls his fellow prisoner in one of his epistles, and also Luke, who committed the Acts of the Apostles to writing. And there, at Rome, Paul was again kept in custody for two whole years. For Luke relates in the Acts of the Apostles such things concerning Paul only up to these times, for at about that time he was writing his book, and not knowing what would happen subsequently, he made no mention of his martyrdom in that book. ^C For Luke and Aristarchus left him there and departed. But Eusebius, having carefully investigated the subsequent times, has related to us in the second book of his Ecclesiastical History his martyrdom as well, and says that Paul spent time in freedom and preached the word of God without hindrance. Then it is said that, having made his defense before Nero, Paul was released from the charges, and went forth again to the ministry of preaching, and evangelized for another ten years. But Nero, having arrived at the extreme point of madness and fury, first killed Agrippina, his own mother, as well as his aunt and his wife Octavia, and countless others related to him by blood. ^D Afterward, he initiated a universal persecution against the Christians, and thus it was that he moved on to the slaughter of the apostles. For he sent for Paul and brought him again before the tribunal. Luke came to him again at that time. It was then that it came to pass that Paul finished his life by martyrdom in the thirty-sixth year from the Passion of the Savior, in the thirteenth year of Nero, having his head cut off by a sword. From the nineteenth year of Tiberius Caesar, therefore, in which he began to proclaim the Gospel, down to the twenty-second year of his reign, are the years

^A four, and of Gaius likewise four years, and again of Claudius years a little less than fourteen; whom Nero succeeding, in the thirteenth year of his own rule, put the Apostle to death. The same apostle Paul writes to Timothy regarding his first defense, saying as follows: ^B In my first defense no one took my part, but all forsook me; may it not be charged against them. But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and all the Gentiles might hear it: and I was rescued from the mouth of the lion, by which word he certainly indicated Nero. Regarding the second defense, in which he finished his life through martyrdom, he says: Fulfill your ministry. For I am already being poured out as a drink offering, and the time of my departure has come. And because Luke was again with him, after a few words in the epistle he writes: Luke, who is with me, greets you. ^C The total time of Paul the Apostle’s preaching is twenty-one years, together with the other two years which he spent in prison at Caesarea. To these again are added two other earlier years during which he was detained at Rome, and the last ten years of his preaching; so that all the years from his calling until his death are thirty-five. But let no one find fault with me regarding this narrative, and reject all those things which continue the history described in the book of the Acts of the Apostles, saying that these things were not narrated by Luke. For to one who objects these things to me, any prudent man would reply: If you do not hold as true, my friend, the things that are told to have happened to the apostles after the deeds which are contained in the history of the book of the Acts of the Apostles, then produce for me from Luke a narrative ^D concerning the martyrdom of Paul. For if he had affirmed that Paul lived in Rome for only these two years,

and had recorded his martyrdom in writing, we would have had no need to expend much effort investigating the times. But since Luke writes nothing about the martyrdom of Paul, as it happened long after the period the history of which he covers in the Acts of the Apostles, in other matters place your trust in Eusebius of Caesarea, and accept his narrative with a willing mind. For the disciples of Christ, who with faith and obedience accept the teachings and traditions of the Fathers for their own edification, are without doubt worthy to attain the inheritance of the heavenly kingdom.

^{A B}

MARTYRDOM OF THE APOSTLE PAUL

Under Nero, emperor of the Romans, the Apostle Paul suffered martyrdom there, having his head cut off with a sword, in the thirty-sixth year after the salutary Passion, having fought the good fight in Rome, on the fifth day of the month Panemus, according to the Syro-Macedonians ^C — which among the Egyptians is called the fifth of Epiphi, and among the Romans the third day before the Kalends of July — on which day the holy Apostle completed his martyrdom, in the sixty-ninth year of the coming of our Savior Jesus Christ. The whole time, therefore, from when he suffered martyrdom, is three hundred and thirty years up to this present consulate, ^D the fourth of Arcadius and the third of Honorius, the two brother emperors and Augusti, in the ninth indiction.

^A of the quindecennial period, on the twenty-ninth day of the month of June. The verses of the narrative are sixteen.

I have precisely designated the time of the martyrdom of the Apostle Paul. And from the fourth consulate of Arcadius, and the third of Honorius, until this present consulate, the first of Leo Augustus, in the twelfth indiction, the fifth day of the month of Epiphi. In the year of Diocletian 174, there are 61 years; so that all the years from the coming of our Savior up to the aforementioned year are 462.

SUMMARY

In the Epistle to the Romans, there are five readings, nineteen chapters, forty-eight testimonies, 920 verses. The first reading has four chapters, namely I, II, III, and IV; nine testimonies, namely I, II, III, IV, V, VI, VII, VIII, IX; 242 verses. The second reading has nine chapters; namely V, VI, VII, VIII, IX, X, XI, XII, XIII; one testimony, namely X; 248 verses. It begins at chapter 5, verse 1. The third reading has three chapters, namely XIV, XV, XVI; twenty-six testimonies, ^C namely XI, and those following up to XXXVI; 185 verses. It begins at chapter 9, verse 1. The fourth reading has one chapter, namely XVII; six testimonies, namely XXXVII, XXXVIII, XXXIX, XL, XLI, and XLII; 125 verses. It begins at chapter 11, verse 1. The fifth reading has two chapters, namely XVII and XIX; six testimonies, namely XLIII, XLIV, XLV, XLVI, XLVII, and XLVIII; 125 verses. It begins at chapter 15, verse 1.

In the first Epistle to the Corinthians, there are five readings, nine chapters, seventeen testimonies, 870 verses. ^D The first reading has three chapters, namely I, II, and III; eight testimonies, namely I, II, III, IV, V, VI, VII, and VIII; 250 verses. The second reading has one chapter, namely IV; 84 verses. It begins at chapter 7, verse 1. The third reading has three chapters, namely V, VI, and VII; four testimonies, namely IX, X, XI, and XII; 116 verses. It begins at chapter 8, verse 1. The fourth reading has one chapter, namely VIII; one testimony, namely XIII; 266 verses. It begins at chapter 12, verse 1. The fifth reading has one chapter, namely IX; four testimonies, namely XIV, XV, XVI, and XVII; 154 verses. It begins at chapter 15, verse 1.

NOTES OF LAURENCE ZACAGNI

^A In the second epistle to them, there are 4 lections, 10 chapters, 11 testimonies, and 548 verses. The first lection has 5 chapters, namely I, II, III, IV, and V; 1 testimony, namely I; 152 verses. The second lection has 3 chapters, namely VI, VII, and VIII; 4 testimonies, namely II, III, IV, and V; 156 verses. The third lection has 1 chapter, namely IX; 4 testimonies, namely VI, VII, VIII, and IX; 94 verses. The fourth lection has 1 chapter, namely X; 2 testimonies, namely X and XI; 186 verses.

In the Epistle to the Galatians, there are 2 lections, 12 chapters, 11 testimonies, and 293 verses. ^B The first lection has 6 chapters, namely I, II, III, IV, V, and VI; 6 testimonies, namely I, II, III, IV, V, and VI; 130 verses. The second lection has 6 chapters, namely VII, VIII, IX, X, XI, and XII; 5 testimonies, namely VII, VIII, IX, X, and XI; 163 verses. It begins at chapter III, 15.

In the Epistle to the Ephesians, there are 2 lections, 10 chapters, 6 testimonies, and 312 verses. The first lection has 5 chapters, namely I, II, III, IV, and V; 1 testimony, namely I; 136 verses. The second lection has 5 chapters, namely VI, VII, VIII, IX, and X; 5 testimonies, namely II, III, IV, V, and VI; 176 verses. It begins at chapter IV, 1.

In the Epistle to the Philippians, there are 2 lections, 7 chapters, and 208 verses. ^C The first lection has 4 chapters, namely I, II, III, and IV; 120 verses. The second lection has 3 chapters, namely V, VI, and VII; 88 verses. It contains no testimony from the Old Testament. It begins at chapter III, 1.

In the Epistle to the Colossians, there are 2 lections, 10 chapters, and 208 verses. The first lection has 9 chapters, namely I, II, III, IV, V, VI, VII, VIII, and IX; 157 verses. The second lection has 1 chapter, namely X; 51 verses. It contains no testimonies from the Old Testament. It begins at chapter III, 17.

In the first Epistle to the Thessalonians, there is 1 lection, 7 chapters, and 193 verses. ^D No passage from any other books of the Holy Scriptures is contained in this epistle.

In the second Epistle to the same, there is 1 lection, 6 chapters, and 106 verses. In this epistle likewise, no testimony from the Old Testament is contained.

In the Epistle to the Hebrews, there are 3 lections, 22 chapters, 30 testimonies, and 603 verses. The first lection has 9 chapters, namely I, II, III, IV, V, VI, VII, VIII, and IX; 15 testimonies, namely I, II, and onwards up to XV; 297 verses. The second lection has 6 chapters, namely X, XI, XII, XIII,

XIV, and XV. There are 7 testimonies, namely XVI, XVII, XVIII, XIX, XX, XXI, and XXII; 232 verses. It begins at chapter 7, verse 11. ^A

The third lection has 7 chapters, namely XVI, XVII, XVIII, XIX, XX, XXI, and XXII; 8 testimonies, namely XXIII, XXIV, and the following up to XXX; it has 245 verses. It begins at chapter 11, verse 1.

In the Letter to Timothy I, lection I, there are 18 chapters, 9 testimonies, 230 verses.

In the Letter to Timothy II, lection I, there are 9 chapters, 1 testimony, 179 verses.

In the Letter to Titus, lection I, there are 6 chapters, 1 testimony, 97 verses.

In the Letter to Philemon, lection I, there are 2 chapters, 38 verses. This letter contains no testimony from the Old Testament.

In total, the lections of the fourteen letters of Saint Paul are 31, the chapters 147, the testimonies 127, the verses 4,936.

I have divided the Apostolic volume into lections, and I have also distinguished it exactly by verses, having calculated to each individual set of 50 the number of their verses. I have also added the chapters and the testimonies that are contained in each lection; and finally, I have indicated of how many verses each lection consists. The verses of this index are 60. ^B

PROGRAMME.

In the following index of testimonies, the black numerals signify only how many testimonies have been taken from each book of Holy Scripture. But those others delineated in vermilion denote the order which they hold in the individual letters, and at the same time how many times one and the same book is cited in those same letters. These numerical notes correspond to other numerical notes which are again noted in similar fashion on the margin of the text of the letters of Saint Paul. With this, that numbering ceases, and begins anew in each individual letter. The verses of this programme are 7. ^C

INDEX OF DIVINE TESTIMONIES [which are contained in the letters of Saint Paul].

I. In the Letter to the Romans there are 48 testimonies, namely: From Genesis 6, namely 6, 8, 9, 11, 12, and 13. From Exodus 3, namely 15, 16, and 40. From Leviticus 1, namely 41. From Deuteronomy 5, namely 22, 23, 28, 38, and 45. From Kings 2, and Psalm 17, one and the same testimony, namely 44. From 3 Kings, 2 testimonies, namely 31 and 32. From Psalms 13 and 52, one and the same testimony, namely 4. From Psalm 18, one, namely 26. From Psalm 31, one, namely 7. From Psalm 43, one, namely 10. From Psalm 50, one, namely 1. From Psalm 68, two, namely 34 and 43. From Psalm 116, one, namely 46. From ^D

^A Proverbs of Solomon 2, namely 37 and 39. From the prophet Hosea 1, namely 17. From the prophet Joel 1, namely 24. From the prophet Nahum and Isaiah 1, namely 25. From the prophet Habakkuk 1, namely 1. From the prophet Malachi 1, namely 14. From the prophet Isaiah 14, namely 2, 5, 18, 19, 20, 26, 29, 33, 35, 36, 42, 47, and 48. From the prophet Ezekiel and Deuteronomy, one and the same, namely 21.

II. In the first epistle to the Corinthians there are 17 testimonies, namely: From Genesis 2, namely 8 and 16. From Exodus 1, namely 10. From Deuteronomy 2, namely 7 and 9. From the first book of Kings and the prophet Jeremiah, one and the same, namely 2. From Psalm 23, one, namely 11. From Psalm 13, one, namely 6. From Job 1, namely 5. From the prophet Hosea 1, namely 17. From the prophet Isaiah 3, namely 1, 4, and 13. From the Gospel according to Matthew 1, namely 12. From the apocryphal book of Elias 1, namely 3. From Menander’s maxim 1, namely 16. From Demades one Laconian proverb, namely 14.

III. In the second epistle to the same, there are 11 testimonies, namely: From Exodus 1, namely 6. From Deuteronomy 1, namely 11. From the first book of Kings and the prophet Jeremiah, one and the same, namely 10. From Psalm 111, one, namely 9. From Psalm 115, one, namely 2. From the Proverbs of Solomon 2, namely 7 and 8. From the prophet Isaiah 3, namely 1, 3, and 5. From the prophet Jeremiah 1, namely 4.

IV. In the epistle to the Galatians there are 11 testimonies, namely: From Genesis 4, namely 1, 2, 6, and 9. From Leviticus 1, namely 10. From Deuteronomy 2, namely 3 and 6. From the prophet Habakkuk 1, namely 4. From the prophet Isaiah 1, namely 8. From the prophet Ezekiel and Deuteronomy 1, namely 5. From the apocryphal book of Moses 1, namely 11.

V. In the epistle to the Ephesians there are 6 testimonies, namely: From Genesis 1, namely 5. From Deuteronomy 1, namely 6. From Psalm 4, one, namely 3. From Psalm 67, one, namely 2. From the prophet Isaiah 1, namely 1. From the apocryphal book of Jeremiah 1, namely 4.

In the epistles to the Philippians, to the Colossians, and in the first and second to the Thessalonians, Paul the apostle never made mention of any sentiment taken from other books.

X. In the epistle to the Hebrews there are 30 testimonies, namely: From Genesis 3, namely 13, 15, and 23. From Exodus 3, namely 16, 18, and 26. From Deuteronomy 6, namely 3, 20, 21, 25, 28, and 29. From the second book of Kings, one, namely 2. From Psalm 2, one, namely 1. From Psalm 8, one, namely 8. From Psalm 24, one, namely 9. From Psalm 39, one, namely 19. From Psalm 44, one, namely 5. From Psalm 101, one, namely 6. From Psalm 103, one, namely 4. From Psalm 109, two, namely 6 and 14. From Psalm 117, one, namely 30. From the Proverbs of Solomon 1, namely 24. From the prophet Habakkuk 1, namely 22. From the prophet Haggai 1, namely 21. From the prophet Isaiah 2, namely 10 and 11. ^D From the prophet Jeremiah 1, namely 17. Another from Deuteronomy and from Psalm 104, one and the same, namely 12.

XI. In the first epistle to Timothy, two testimonies, namely: 1 from Deuteronomy, that is, 1. From the Gospel according to Matthew, 1, that is, 2. XII. In the second epistle to the same, one testimony, namely: 1 from Numbers, that is, 1. XIII. In the epistle to Titus, one testimony, namely: the response of Epimenides the Cretan and seer, and a saying of the poet Callimachus the Cyrenean, one and the same, that is, 1. XIV. In the epistle to Philemon, the Apostle Paul cites no sentence taken from other books of the sacred page.

The total of all testimonies is 127; that is to say: 13 from Genesis, and three others used twice. 12 from Exodus. From Leviticus, one, used twice. 1 from Numbers. 15 from Deuteronomy, and two others used twice. From I Kings, one, used twice. From II Kings, two. From the Psalter, 24. From Job, 1. From Proverbs, 3, and one other used twice. From the prophet Hosea, 2. From the prophet Joel, 1. From the prophet Nahum, 1. From the prophet Habakkuk, 1, used three times. From the prophet Haggai, 1, used three times. From the prophet Malachi, 1. From the prophet Isaiah, 22, and one other used twice. From the prophet Jeremiah, 2. From the prophet Ezekiel, used twice, 1. From the Gospel according to Matthew, 2. From the apocryphal Elijah, 1. From the apocryphal Moses, 1. From the apocryphal Jeremiah, 1. From the sentiment of Menander, 1. From the response of the seer Epimenides, 1. From the old Laconian proverb, 1. ^B

The total number of testimonies is 127. Furthermore, 11 testimonies were cited twice in different epistles, being those that follow, namely: 3 from Genesis. 1 from Leviticus. 2 from Deuteronomy. 1 from I Kings. 1 from Proverbs. 1 from Habakkuk, used three times. 1 from Isaiah. 1 from Ezekiel. The total number of all testimonies is 127; lines are 78.

Fourteen epistles of Paul were written from different cities, as is set down below: I. From Corinth, 1, namely the epistle to the Romans. II. From Philippi, 2, namely the first and second epistles to the Corinthians, which are the second and third in order. ^C From the City of Rome, 6, namely: the fourth to the Galatians. The fifth to the Ephesians. The sixth to the Philippians. The seventh to the Colossians. The twelfth, the second to Timothy. The fourteenth to Philemon, Apphia, and Archippus, the deacon of the Church at Colossae. From Athens, 2, namely the eighth and ninth, which are the two epistles to the Thessalonians. From Italy, 1, namely the tenth to the Hebrews. ^D

From Laodicea of Phrygia ^A I, that is, the twelfth, which is the first to Timothy, who was then in Ephesus. From Nicopolis of Macedonia I, that is, the thirteenth, to Titus, who was then in Crete. Twelve verses.

There were written in the name of Paul alone ^B five epistles: I, the first to the Romans; V, the first to the Ephesians; XI and XII, that is, the first and second to Timothy; XIII, to Titus. In the name of Paul and Sosthenes, one epistle to the Corinthians, the first; and in the name of Paul and Silvanus, likewise one, to the Corinthians, the second; and in the name of Paul and all the brethren who were with him, one, that is, the fourth, to the Galatians; and in the name of Paul, Silvanus, and Timothy, three, that is, the sixth to the Philippians, the seventh to the Colossians, and the ninth to Philemon, Apphia, and Archippus, the deacon of the Colossian Church. And without any inscription of his name, one epistle was written by Paul, that is, the tenth, to the Hebrews. The verses of this annotation are twelve.

PROGRAM

Having read all the epistles of the Apostle Paul, I extracted from them all the testimonies taken from other books, and I subsequently composed a catalogue of them, placing in front of them the names of the books from which they were taken in their own order. ^C Therefore, the numerical markers written in cinnabar, starting from unity, denote the order which those testimonies hold in the individual epistles, and at the same time they show how many times one and the same book is cited in these same epistles; and these numerical markers do not proceed beyond each individual epistle. But the black numerical markers which are joined to those proceeding them belong to the whole book of the seven catholic epistles; and increasing together with its text to the end, they signify how many testimonies were taken from each individual book. I have, moreover, placed next to each testimony its own proper number, so that it may be easily known how many times the Apostle has taken the same testimony from one and the same book already mentioned and placed there. Furthermore, you will find the enumeration written in cinnabar ^D corresponding to the other enumeration, which is again placed in the text of the epistles next to these same words of the testimonies.

LIST OF DIVINE TESTIMONIES [contained in the epistles of Paul]

In the epistle to the Romans, there are XLVIII testimonies.

I. From the prophet Habakkuk once, ch. II, 4. The just shall live by faith, ch. I, 18. II. From the prophet Isaiah for the first time, ch. LII, 5. For the name of God is blasphemed among the gentiles through you, ch. II, 24. III. From Psalm L, ^A verse 6, for the first time from the Psalter. That thou mayest be justified in thy sayings, and mayest overcome when thou art judged, ch. III, 4. IV. From Psalm XIII, verse 1, and LII, verse 3, one and the same testimony, for the second time from the Psalter. There is none just, there is none that understandeth, there is none that seeketh after God. All have turned out of the way, they are become unprofitable together: there is none that doth good, there is not so much as one. Item from Psalm V, verse 11, Their throat is an open sepulchre, with their tongues they have dealt deceitfully. The poison of asps is under their lips, whose mouth is full of cursing ^B and bitterness, ch. III, 13. V. From the prophet Isaiah, for the second time, ch. LIX, 7. Their feet are swift to shed blood: destruction and unhappiness in their ways, and the way of peace they have not known, ch. III, 15. VI. From Genesis for the first time, ch. XV, 6. Abraham believed God, and it was reputed to him unto justice, ch. IV, 3. VII. From Psalm XXXI, for the third time from the Psalter, verse 1. Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin, ch. IV, 8. VIII. From Genesis for the second time, ch. XVII, 4. I have made thee a father of many nations, ibid. 17. ^C IX. From Genesis for the third time, ch. XV, 5. So shall thy seed be, ibid. 18. X. From Psalm XLIII, for the fourth time from the Psalter, verse 23. For thy sake we are put to death all the day long: we are counted as sheep for the slaughter, ch. VIII, 36. XI. From Genesis for the fourth time, ch. XXI, 12. In Isaac shall thy seed be called, ch. IX, 7. XII. From Genesis for the fifth time, ch. XVIII, 10. According to this time I will come, and Sarah shall have a son, ibid. 9. XIII. From Genesis for the sixth time, ch. XXV, 23. The greater shall serve the lesser, ibid. 12. XIV. From the prophet Malachi for the first time, ch. I, 2. I have loved Jacob, but have hated ^D Esau, ibid. 13. XV. From Exodus for the first time, ch. XXXIII, 19. I will have mercy on whom I will have mercy, and I will show mercy to whom I will show mercy, ibid. 15. XVI. From Exodus for the second time, ch. IX, 16. For this same purpose have I raised thee, that I may show my power in thee, and that my name may be declared throughout all the earth.

LAUR. ZACAGNI'S NOTE. (34) Euthalius was wont to use threefold numerical signs in drawing up the list of testimonies which are brought forward in Paul's Epistles, concerning which he treats in the preceding program; but because the second signs, which had been written in ink and pertained to all the epistles, were omitted through the carelessness of copyists, we have supplied them according to the form prescribed in the same program, and have marked them with small numerical indicators. (35) In the Cryptic codex, to the individual places of Sacred Scripture listed in this index, only those numerical signs are attached which indicate how many times one and the same book is cited by the apostle Paul, but the other numerical signs are omitted. (36) In the Cryptic codex, as far as this point, most of these testimonies are not listed in their entirety, but are enumerated as mutilated in some parts.

^A I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth. Rom. 17.

XVII. From the prophet Hosea, first time, ch. II, ver. 23: I will call those who were not my people, my people; and her who was not beloved, beloved. And it shall be: in the place where it was said to them, You are not my people, there they shall be called sons of the living God. Ibid. 26.

XVIII. From the prophet Isaiah, third time, ch. X, 22: If the number of the children of Israel be as the sand of the sea, a remnant shall be saved. For the Lord will execute his word and bring it to an end in righteousness, because ^B the Lord will make a shortened word upon the earth. Ibid.

XIX. From the prophet Isaiah, fourth time, ch. I, ver. 9: Unless the Lord of Sabaoth had left us a seed, we should have become like Sodom and we should have been made like Gomorrah. Ibid. 29.

XX. From the same prophet Isaiah, fifth time, ch. VIII, ver. 14: Behold, I lay in Sion a stone of stumbling and a rock of offense; and everyone who believes in him shall not be put to shame. Ibid. 33.

XXI. From the prophet Ezekiel, ch. XX, ver. 11, and from Deuteronomy, one and the same testimony, first time: The man who shall do these things shall live by them. Ch. X, 5.

XXII. From Deuteronomy, first time, ch. XXX, ver. 12: Do not say in your heart: Who shall ascend into heaven, or who shall descend into the abyss? Ibid. 6.

XXIII. From Deuteronomy, second time, ibid. 14: The word is near you in your mouth and in your heart. Ibid. 9.

XXIV. ^C From the prophet Joel, first time, ch. II, 22: Everyone who calls upon the name of the Lord shall be saved. Ibid., ver. 13.

XXV. From the prophet Nahum, ch. I, 15, and the prophet Isaiah, first time, ch. LII, 7: How beautiful are the feet of those who bring good news of good things. Ibid. 13.

XXVI. From the prophet Isaiah, sixth time, ch. LIII, 1: Lord, who has believed our report? Ibid. 16.

XXVII. From Psalm XVIII, ver. 5, fifth time from the Psalter: Their sound has gone out into all the earth, and their words to the ends of the inhabited world. Ibid., ver. 18.

XXVIII. From Deuteronomy, third time, ch. XXXII, 21: I will provoke you to jealousy by that which is not a nation, I will make you angry with a foolish nation. Ibid. 19.

XXIX. ^D From the prophet Isaiah, seventh time, ch. LXV, 1: I was found by those who sought me not; I appeared openly to those who did not inquire of me. Ibid., ver. 20.

XXX. From the same prophet Isaiah, eighth time, ch. LXV, 2: All day long I have stretched out my hands to a disobedient and gainsaying people. Ibid. 21.

XXXI. From the third book of Kings, first time, ch. XIX, 10: Lord, they have killed your prophets, and your altars [have...]

torn down, and I am left alone, and they seek my life, ch. XI, 3.

XXXII. From the third book of Kings, second time, ch. XIX, 18: I have left for myself seven thousand men, who have not bent the knee to Baal, ch. XI, 4.

XXXIII. From the prophet Isaiah, ninth time, ch. VI, 9: God gave them a spirit of compunction, eyes that they should not see, and ears that they should not hear, unto this day, ibid. 8.

XXXIV. From Psalm LXVIII, verse 23, the sixth time from the Psalter: Let their table be for a snare and for a trap and for a stumbling block and for a retribution to them. Let their eyes be darkened that they may not see, and bow down their back always, ibid. 9.

XXXV. From Isaiah, tenth time, ch. LIX, 20: There shall come out of Sion the Deliverer, and he shall turn away ungodliness from Jacob ^B. And this is my covenant to them, when I have taken away their sins, ibid. 26, 27.

XXXVI. From the same Isaiah, eleventh time, ch. XL, 13: For who has known the mind of the Lord, or who has been his counselor, or who has first given to him and it shall be recompensed to him? ibid. 14.

XXXVII. From the Proverbs of Solomon, first time, ch. III, 4: Providing good things before all men, ch. XII, 17.

XXXVIII. From Deuteronomy, fourth time, ch. XXXII, 35: Vengeance is mine, I will repay, says the Lord, ibid. 19.

XXXIX. From the Proverbs of Solomon, second time, ch. XXV, 21: If your enemy is hungry, feed him; if he is thirsty, give him drink: for in doing this, ^C you will heap coals of fire upon his head, ibid. 20.

XL. From Exodus, third time, ch. XX, 14: You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet, ch. XIII, 9.

XLI. From Leviticus, first time, ch. XIX, 18: You shall love your neighbor as yourself, ibid.

XLII. From the prophet Isaiah, twelfth time, ch. XLV, 23: As I live, says the Lord, for to me every knee shall bow, and every tongue shall confess to God, ch. XIV, 11.

XLIII. From Psalm LXVIII, verse 10, seventh time from the Psalter: The reproaches of those who reproached you fell upon me, ch. XV, 3.

XLIV. From the second book of Kings, ch. XXII, 50, and from Psalm XVII, verse 50, one and the same sentiment, ^D once: I will confess to you among the nations, and I will chant to your name, ibid. 9.

XLV. From Deuteronomy, fifth time, ch. XXXII, 43: Rejoice, O nations, with his people, ibid. 10.

XLVI. From Psalm CXVI, verse 1, eighth time from the Psalter: Praise the Lord, all you nations, and let all the peoples praise him, ibid. 11.

^A XLVII. From the prophet Isaiah, thirteenth time, cap. 11, 10, "There shall be a root of Jesse, and he who shall arise to rule the nations, in him shall the nations hope," ibid. 12. XLVIII. From the prophet Isaiah, fourteenth time, cap. lii, 15, "Those to whom it was not announced concerning him shall see; and those who have not heard shall understand," ibid. 21.

In the first epistle to the Corinthians there are thirteen testimonies, namely: I. From the prophet Isaiah, fifteenth time, cap. xxix, 14, "I will destroy the wisdom of the wise, and I will reject the understanding of the prudent," cap. i, 19. II. From the first book of Kings and Jeremiah, the same, once, "He who boasts, let him boast in the Lord," cap. i, 31. ^B III. From the apocryphal book of Elias, once, "What eye has not seen, and ear has not heard, and what has not entered into the heart of man, are the things which God has prepared for those who love him," cap. ii, 9. IV. From the prophet Isaiah, sixteenth time, cap. xl, 13, "For who has known the mind of the Lord, who shall instruct him?" ibid. 16. V. From Job, once, cap. v, 13, "[He is] the one who catches the wise in their craftiness," cap. iii, 19. VI. From Psalm xciii, verse 11, ninth time from the Psalter, "The Lord knows the thoughts of the wise, that they are vain," ibid. 20. VII. From Deuteronomy, sixth time, cap. xvii, 7 (and 24), "Remove the evil from among yourselves," cap. v, 13. ^C VIII. From Genesis, cap. ii, 24, "The two shall be one flesh," cap. vi, 16. IX. From Deuteronomy, cap. xxv, 4, "You shall not muzzle an ox treading out the grain," cap. ix, 9. X. From Exodus, fourth time, cap. xxxii, 6, "The people sat down to eat and to drink, and they rose up to play," cap. x, 7. XI. From Psalm xxiii, verse 1, tenth time from the Psalter, "The earth is the Lord’s, and the fullness thereof," ibid. 26. XII. From the Gospel according to Matthew, once, cap. xxvi, 26, "The Lord Jesus, in the night in which he was being betrayed, took bread, and having given thanks, ^D broke it and said: This is my body, which is given for you; do this in my remembrance. Likewise also the cup, after having supped, saying: This cup is the new covenant in my blood; do this, as often as you drink it, in my remembrance. For as often as you eat this bread and drink the cup, you proclaim the death...

^A of the Lord, until he comes, cap. xi, 23.

XIII. From the prophet Isaiah, the seventeenth time, cap. xxviii, 11: In other tongues and with other lips I will speak to this people, and yet they will not listen to me, says the Lord, cap. xiv, 21.

XIV. A Laconian proverb, the first time: Let us eat and drink, for tomorrow we die, cap. xv, 32.

XV. From the comic poet Menander, a maxim, the first time: Evil conversations corrupt good morals, ibid. 33.

XVI. From Genesis, the eighth time, cap. ii, 7: The first man, Adam, became a living soul, ibid. 45.

XVII. From the prophet Hosea, the second time, cap. xiii, 14: Death is swallowed up in victory. O death, where is your victory? O hell, where is your sting? ^B ibid. 55.

In the second epistle to the same [Corinthians] there are eleven testimonies.

I. From the prophet Isaiah, the eighteenth time, cap. ix, 2: To shine light out of darkness, cap. iv, 6.

II. From the Psalter, the eleventh time, cap. cxvi, 10: I believed, therefore I also spoke, cap. iv, 13.

III. From the prophet Isaiah, the nineteenth time, cap. xlix, 8: In an acceptable time I listened to you, and in a day of salvation I helped you, cap. vi, 2.

IV. From the prophet Jeremiah, the first time: I will dwell in them and walk among them; and I will be their God, and they shall be my people, cap. vi, 16.

V. From the prophet Isaiah, the twentieth time, cap. lii, 11: Go out from the midst of them and be separate, says the Lord, and do not touch the unclean thing; and I will receive you, and I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty, cap. vi, 17, 18. ^C

VI. From Exodus, the fifth time, cap. xvi, 18: He who gathered much had nothing over, and he who gathered little had no lack, cap. viii, 15.

VII. From the Proverbs of Solomon, the third time, cap. iii, 4: Providing honest things, not only in the sight of the Lord, but also in the sight of men, cap. viii, 21.

VIII. From the Proverbs of Solomon, the fourth time, cap. xxii, 8: For God loves a cheerful giver, cap. ix, 7.

IX. From Psalm cxii, verse 9, the twelfth time, from the [Alexandrian... ^D

LAUR. ZACAGNII NOTES

(51) *Cryptoferratensis*: "until he comes," as in the Alexandrian. (52) In the *Cryptof.*, "Adam" is missing. (55) In the *Cryptof.*, "is swallowed up." But it is read differently in the text of this codex, and in the common Greek edition: *for they have*... however, the reading which is contained in this index is found in other distinct ancient codices. (54) Euthalius appears to speak of the passage of Isaiah, cap. ix, 2, according to the LXX: *The people who walked in darkness have seen a great light: you who dwell in the land of the shadow of death, light shall shine upon* you. (55) I do not know why Euthalius attributed this passage to Jeremiah, for those words, *I will be their God, and they shall be my people*, do not occur in him even once; but the antecedent words, upon which the Apostle mainly relies, I do not recall having read in Jeremiah; they are found, however, in Leviticus xxvi, 12. (56) *Cryptof.*: "had nothing over, and he who [gathered] little." (57) The same codex: "but [in the sight of] men," without "before."

his righteousness endureth for ever. ^A From the Psalter, "He hath dispersed, he hath given to the poor: his righteousness endureth for ever," ibid. 9.

X. From the first book of Kings, chapter ix [x], 23: "He that glorieth, let him glory in the Lord," chapter x, 17.

XI. From Deuteronomy, eighth time, chapter xix, 15: "In the mouth of two or three witnesses shall every word be established," chapter xiii, 1.

In the Epistle to the Galatians there are 11 testimonies.

I. From Genesis, ninth time, chapter xv, 6: "And Abraham believed God, and it was counted unto him for righteousness," chapter iii, 6.

II. From Genesis, tenth time, chapter xii [iii, 8], "In thee shall all nations be blessed," chapter iii, 9.

III. From Deuteronomy, ninth time, chapter xxvii, 26: "Cursed be every one that continueth not in all things which are written in the book of the law to do them," chapter iii, 10. ^B

IV. From the prophet Habakkuk, second time, chapter ii, 4: "But the just shall live by faith," ibid. 11.

V. From Ezekiel, chapters xx, 11 and 13, and Deuteronomy, chapter iv, 1, the same sentence again, second time: "Which if a man do, he shall live in them," ibid. 12.

VI. From Deuteronomy, tenth time, chapter xxi, 23: "Cursed is every one that hangeth on a tree," ibid. 13.

VII. From Genesis, eleventh time, chapter xvi, 15: "Abraham had two sons, the one by a bondmaid, and one by a freewoman," chapter iv, 22.

VIII. From the prophet Isaiah, twenty-first time, chapter liv, 1: "Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for many are the children of the desolate more than of her which hath an husband," ibid. 27. ^C

IX. From Genesis, twelfth time, chapter xxi, 10: "Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman," ibid. 30.

X. From Leviticus, second time, chapter xix, 18: "Thou shalt love thy neighbour as thyself," chapter v, 14.

XI. From the apocryphal book of Moses, once: "Neither circumcision is anything, nor uncircumcision, but a new creature," chapter vi, 15.

In the Epistle to the Ephesians there are 6 testimonies.

I. From the prophet Isaiah, chapter lvii [lvii, 19]: "Peace to you that are far off, and peace to you that are near," chapter ii, 17. ^D

II. From Psalm lxvii, verse 19, thirteenth time from the Psalter: "When he ascended up on high, he led captivity captive, and gave gifts unto men," chapter iv, 8.

III. From Psalm iv, verse 5, fourteenth time from the Psalter: "Stand in awe, and sin not," ibid. 26.

IV. From the apocryphal book of the prophet Jeremiah, once: "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light," chapter v, 14.

NOTES OF LORENZO ZACAGNI. (58) It is "here" in the Regio-Alexandrinus, "with the freewoman." (59) So also the Alexandrinus, but just as in the common text of this codex, as it is in the common Greek text, it is "is." (60) This passage is otherwise in the manuscript than in the common Greek text, where it is written, "peace to you that are far off, and to those that are near." (61) In the *Cryptof.* the words "the prophet" are missing.

V. From Genesis, thirteenth instance, chap. II, 24, ^A *Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be two in one flesh*, chap. V, 31. VI. From Deuteronomy, eleventh instance, chap. V, 16, *Honour thy father and thy mother, that it may be well with thee, and that thou mayest live long upon the earth*, chap. VI, 2. In the epistles to the Philippians and to the Colossians, and in both the first and second Epistles to the Thessalonians, the apostle Paul mentions no passage from other books. In the Epistle to the Hebrews there are 30 testimonies. I. From the 2nd psalm, 15th [instance], *Thou art my Son; this day have I begotten thee*, chap. I, 5. II. From the 2nd book of Kings, 2nd instance, chap. VII, 14, *I will be to him a father, and he shall be to me a son*, ibid. III. From Deuteronomy, 12th instance, chap. XXXII, 43, *And let all the angels of God worship him*, chap. I, 6. IV. From the 101st psalm, verse 4, 16th instance from the Psalter, *Who maketh his angels spirits, and his ministers a flame of fire*, ibid. 7. V. From the 44th psalm, verse 7, 17th instance from the Psalter, *Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows*, ibid. 8, 9. VI. From the 101st psalm, verse 26, 18th instance from the Psalter, *Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them, and they shall be changed: but thou art the same, and thy years shall not fail*, ibid. 10–12. VII. From the 109th psalm, verse 1, 19th instance from the Psalter, ^C *Sit thou at my right hand, until I make thine enemies thy footstool*, ibid. 13. VIII. From the 8th psalm, verse 5, 20th instance from the Psalter, *What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet*, chap. II, 6–8. IX. From the 21st psalm, verse 23, 21st instance from the Psalter, *I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee*, chap. II, 12. X. From Isaiah, 23rd instance, chap. XII, 2, *I will be confident in him*, ibid. 13. XI. From the prophet Isaiah, 24th instance, chap. VIII, 18, ^D *Behold, I and the children which God hath given me*, chap. II, 13.

LAUR. ZACAGNII NOTES (62) Concerning this adverb it has been said already above. (63) The 97th psalm, 8, is wrongly attributed here in the margin of the vulgate edition.

XII. From Deuteronomy and Psalm XCIV, verse 8, for the thirteenth time from the Psalter: "Today if you will hear his voice, do not harden your hearts, as in the provocation, according to the day of temptation in the desert, where your fathers tempted me, proved me, and saw my works for forty years. Wherefore I was angered by this generation, and I said, They always err in heart. And they have not known my ways, as I swore in my anger, if they shall enter into my rest" (Heb. III, 7-11). ^B

XIII. From Genesis, for the fourteenth time: "And God rested on the seventh day from all his works" (Heb. IV, 4).

XIV. From Psalm CIX, verse 4, for the twenty-second time from the Psalter: "The Lord has sworn, and he will not repent: You are a priest forever according to the order of Melchizedek" (Heb. V, 6).

XV. From Genesis, for the fifteenth time: "Surely blessing, I will bless you, and multiplying, I will multiply you" (Heb. VI, 14).

XVI. From Exodus, for the sixth time: "See, he says, that you do all things according to the pattern shown to you on the mount" (Heb. VIII, 5). ^C

XVII. From the prophet Jeremiah, for the second time: "Behold, the days are coming, says the Lord, and I will perfect upon the house of Israel and upon the house of Judah a new covenant, not according to the covenant which I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt; because they did not continue in my covenant, and I disregarded them, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says the Lord; I will put my laws into their mind, and I will write them upon their hearts; and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest of them; for I will be merciful to their iniquities, and I will remember their sins no more" (Heb. VIII, 8-12).

XVIII. From Exodus, for the seventh time: "This is the blood of the covenant which God has commanded to you" (Heb. IX, 20). ^D

XIX. From Psalm XXXIX, verse 7, for the twenty-third time from the Psalter: "Sacrifice and oblation you did not desire, but a body you have prepared for me; holocausts and for sin you did not please. Then I said, Behold I come. In the head of the book it is written of me, that I should do, O God, your will" (Heb. X, 5).

^A XX. From Deuteronomy for the fourteenth time, ch. XXXII, 35: "To me belongs vengeance, and I will repay." XXI. From Deuteronomy for the fifteenth time, ch. XXXII, 36: "For the Lord shall judge his people." XXII. From the prophet Habakkuk for the third time, ch. II, 3: "For yet a little while, he that is to come will come, and will not tarry. But the just shall live by faith: and if he draw back, my soul shall have no pleasure in him." XXIII. From Genesis for the sixteenth time, ch. XXI, 12: "For in Isaac shall thy seed be called." XXIV. From the Proverbs of Solomon for the fifth time, ch. III, 11: "My son, despise not the discipline of the Lord; nor faint when you art rebuked by him: for whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth." ^B XXV. From Deuteronomy for the sixteenth time, ch. XXIX, 18: "Lest any root of bitterness springing up cause trouble, and thereby many be defiled." XXVI. From Exodus for the eighth time, ch. XIX, 16: "I am terrified and trembling." XXVII. From the prophet Haggai for the first time, ch. II, 7: "Yet once more I will move not only the earth, but also heaven." XXVIII. From Deuteronomy for the seventeenth time, ch. IV, 24: "Our God is a consuming fire." ^C XXIX. From Deuteronomy for the eighteenth time, ch. XXXI, 6 and 8: "I will not leave thee, neither will I forsake thee." XXX. From Psalm CXVII, verse 6, for the twenty-fourth time from the Psalter: "The Lord is my helper: I will not fear what man shall do unto me."

In the first epistle to Timothy there are two testimonies. I. From Deuteronomy for the nineteenth time, ch. XXV, 4: "Thou shalt not muzzle the ox that treadeth out the corn." II. From the Gospel according to Matthew for the second time, ch. X, 10: "The labourer is worthy of his hire."

In the second epistle to the same there is held one testimony. I. From Numbers for the only time, ch. XVI, 5: "The Lord knew those that were his." ^D

In the epistle to Titus one testimony is adduced. I. The response of the Cretan prophet Epimenides, ch. I, 12: "The Cretes are alway liars, evil beasts, slow bellies."

^A In the Epistle to Philemon, the Apostle Paul adduces no testimony. The total number of testimonies is 127. But the following testimonies, which are cited more frequently in different Epistles, have had the harmony of their canons set forth by me in this manner: The sixth testimony in the Epistle to the Romans from Genesis, first occurrence, is also the first testimony in the Epistle to the Galatians. The eighth testimony in the Epistle to the Romans from Genesis, fourth occurrence, is also the twenty-sixth testimony in the Epistle to the Hebrews. The eighth testimony in the Epistle to the Corinthians I from Genesis, seventh occurrence, is also the fifth testimony in the Epistle to the Ephesians. The forty-first testimony in the Epistle to the Romans from Leviticus, first occurrence, is also the tenth testimony in the Epistle to the Galatians. ^B The twentieth testimony in the Epistle to the Romans from Deuteronomy, fourth occurrence, is also the ninth testimony in the Epistle to the Hebrews. The ninth testimony in the Epistle to the Corinthians I from Deuteronomy, seventh occurrence, is also the first testimony in the Epistle to Timothy I. The second testimony in the Epistle to the Corinthians I from the Book of Kings, first occurrence, is also the tenth testimony in the Epistle to the Corinthians II. The thirty-first testimony in the Epistle to the Romans from the Book of Proverbs, first occurrence, is also the seventh testimony in the Epistle to the Corinthians II. ^C The thirty-sixth testimony in the Epistle to the Romans from Isaiah, eleventh occurrence, is also the fourth testimony in the Epistle to the Corinthians I. The twenty-first testimony in the Epistle to the Romans from Ezekiel, first occurrence, is also the fifth testimony in the Epistle to the Galatians. The first testimony in the Epistle to the Romans from Habakkuk, first occurrence, is also the fourth testimony in the Epistle to the Galatians, and the twenty-second testimony in the Epistle to the Hebrews.

These are the Epistles of Paul.

LAUR. ZACAGNII NOTES.

(71) Concerning this adverb, it has been stated above. (72) In the Crypt. text: "All together." (73) In the Crypt. text, and in the following ones, these numerical notes are omitted, which indicate how many times the passages are adduced by the Apostle Paul in any given Epistle. (74) Incorrectly in the Crypt. text, and in the Regio-Alexandrinus text: "10."

XII. To the same: II. XIII. To Titus. XIV. To Philemon.

^A (75) Why the Epistles of Paul are called fourteen. Since the Apostle himself writes these letters separately, and through them (76) he reminds and corrects those whom he has already seen and taught, and strives to instruct and teach those whom he has not yet seen, as the reader can learn from them himself.

ARGUMENT OF THE FIRST EPISTLE TO THE ROMANS

He sends this from Corinth, not having yet seen the Romans, but having heard about them and desiring to see them. ^B And first, he approves of their faith, seeing it proclaimed everywhere; then he declares that he had often intended to come to them out of his desire for them, but had not yet been able. And then he creates a doctrinal Epistle concerning the calling of the Gentiles; and that circumcision was for a time, and now has ceased; and that through Christ the transgression of Adam has been blotted out, and the shadow of the Law has passed away.

That the calling of the Gentiles was brought about consequently, he confirms by showing that the Law is innate to all men, and that all by instinct of nature alone, and from creation itself, are able to know God. ^C Therefore he rightly blames, first, the Greeks, because though God had manifested to them, from the works of the world, the knowledge concerning Himself and His eternal power—which is His Word, in whom and through whom He created all things—they had indeed known from created things that there is a God, the Creator of these, but they had turned the works into gods, and had worshipped the creature rather than the Creator. He also blames the Jews, as those who did not keep the Law, but rather dishonored God through the transgression of the Law; and thus he concludes and convicts both the greatest peoples, Jews and Greeks, of lawlessness, so as to show that, since all are born equal, all are equally guilty and have need of a Redeemer.

Since the grace of redemption has been imparted ^D as much to the Jews as to the Gentiles, the calling of the nations has also rightly and deservedly taken place; and the calling of the nations having taken place, circumcision and the shadow which was in the Law have of necessity ceased. For Abram, he says, was not justified in circumcision, but before circumcision; he was called Abraham by a change of name, because he was to be the father of many nations according to the faith he had in uncircumcision. After he was justified, he received circumcision in the flesh, so that it might be a sign to those who were to be propagated from him according to the flesh, that circumcision would one day cease when the nations became the children of Abraham, having begun to conduct themselves according to the faith of Abraham, in which he was justified, when

LAUR. ZACAGNII NOTES. (75) This note is also found in the Vatican codex no. 563, and is immediately subjoined to Euthalius's annotation concerning the martyrdom of St. Paul. (76) Vatican codex n. 563, "because of this."

^A Ah, *in uncircumcision*; for the sake of these he was even renamed Abraham. But when the things signified have arrived, the sign must necessarily cease. If, therefore, the nations compel circumcision, let them also cease the name of Abraham and let him be called Abram. But if Abraham was renamed by God, the nations must not be circumcised; nor indeed those who are Jews according to the flesh, so that the name may be secure, and he may be called the father of many nations. For no one has any need henceforth to be circumcised, being content with the faith of Abraham, nor to observe the other shadows of the law; for not from these but by faith is someone justified, just as Abraham also was. ^B Having established these things in such a way, he demonstrates again that deliverance and grace to Israel and the nations could not otherwise happen, unless the ancient sin of Adam, which happened to all, were dissolved. But he says that this could not be effaced by another than by Christ the God, through whom the curse was brought from the beginning; for it was not possible for anyone else to dissolve the transgression. Then he writes that this could not happen in any other way unless the Son of God should put on a body and become man, so that, having offered this on behalf of all, he might free all from death; and just as through one man sin entered into the world, so also through one man might grace come about. And finally, as a good steward, he consoles the Jews, saying, "You do not become transgressors of the law if you believe in Christ"; but he warns those from the nations not to be arrogant against Israel, but to know that, as branches onto the root, so were they grafted onto them. After these things, having taught exhortatory discourses regarding customs, he completes the Epistle.

EXPOSITION OF THE GENERAL CHAPTERS FOR EACH EPISTLE OF THE APOSTLE, SOME HAVING ALSO PARTIAL SUBDIVISIONS INDICATED BY CINNABAR MARKS

CHAPTERS OF THE EPISTLE OF PAUL TO THE ROMANS, 19

Evangelical teaching concerning those who are outside the grace of Christ and those who are in grace, and concerning hope and spiritual conduct. First, therefore, after the prologue, concerning the judgment of God upon the gentiles who do not keep the natural [laws].

Concerning the judgment of God upon Israel, ^C not keeping the legal [precepts].

Concerning the prerogative of Israel, having obtained the promise.

Concerning grace, by which alone men are justified, not distinguished according to race, but according to God’s gift, equally, after the pattern of Abraham.

Concerning the hope that is laid up.

Concerning the introduction of the man [Jesus] for our salvation—

Christ, having been made man for the earth-born Adam who ^A had fallen from the beginning, chap. v, 12.

VII. On the good works that ought to accompany faith, chap. vi, 1. VIII. A repetition concerning the life that is led in the grace of the new law, chap. vii, 1. IX. On the condemnation that was under the law because of sin, chap. vii, 7. X. On the affections of human nature, which make it impossible for us to lead a life following the precepts of the law, chap. vii, 14. XI. On putting off the affections of human nature through the conjunction of the flesh with the Spirit, chap. viii, 25. (Palatinus begins at verse 21). XII. A repetition concerning the glory that is laid up for the saints, chap. viii, 18. XIII. On the love with which we ought to pursue Christ, chap. viii, 35. XIV. On the fall of the rejected Israel, and the calling of the true Israel ^B who has been chosen with the nations, chap. ix, 4. (Palatinus begins at verse 6). XV. That the fall came about from the unbelief of the Israelites, because they were caught ignorant of the law and preaching things that did not befit them, chap. ix, 30. XVI. On the counsel of God in casting them out, so that they might, in the second place, return to the worship of the true God, being incensed by the emulation of the nations that were preferred before them and joined to the faithful Israel, chap. xi, 1. XVII. Exhortations to virtue, both in divine matters and in human, chap. xii, 1. i. In which it concerns mutual concord, chap. xii, 3. ii. On the worship of God, chap. xii, 10. iii. On tolerance of the evils which are inflicted by adversaries, chap. xii, 14. iv. On subjection to rulers, chap. xiii, 1. v. On temperance and meekness, ibid. 11. vi. On not violating concord on account of the choice of foods and the observance of days, chap. xiv, 1. XVIII. On the imitation of the clemency and tolerance of Jesus Christ, chap. xv, 1. XIX. On the ministry of Paul himself in the regions of the East ^C and West, chap. xv, 15. Verses 37.

ARGUMENT

He writes this from the city of Ephesus in Asia, having already seen and taught them; but he admonishes them yet further in this Epistle, the occasion of the writing of which was this: The Corinthians, stirred by a lust for contention, were going in different directions in their opinions, and hence there were schisms among them; and while these schisms existed, they overlooked the one who had taken his father’s wife; others, ^D under the guise of continence, desired to abandon their wives…

^A: and some even ate in the temples of idols, thinking that things sacrificed to idols were indifferent; others, moreover, held those who spoke in tongues in admiration, while they despised the rest. Finally, they erred also regarding the mystery of the resurrection, saying that this flesh is not raised up. Because all these things were disturbing the Corinthians, the people wrote to the Apostle, and he subsequently writes back regarding every point in this Epistle.

And first, indeed, he bears witness to them regarding their prudence and knowledge; yet he does not approve of them for causing schisms, but rather advises them to judge virtue not by words, but by deeds and power. Next, having rebuked the one who had taken his stepmother, and having exhorted them not to summon one another to judgment, he proceeds to answer those matters about which they had written. Regarding marriage, he teaches that the bond is indissoluble, and that they should abstain only for a time, so that they may devote themselves to prayer; but because the Corinthians were keen on continence, he writes regarding virginity, that it should be embraced not by necessity, but by counsel. ^B Afterward, concerning the things sacrificed to idols, he argues that they should not abuse their knowledge, but regulate their lives according to mutual charity. He therefore forbids banquets in idol temples, lest the little ones be offended. Next, he writes concerning spiritual gifts, that they should not quarrel on account of them, nor put the one who possesses this gift above the one who possesses that; for he says that all things are of one and the same Spirit.

Finally, speaking of the resurrection, he teaches that the flesh is raised, for although it dies corruptible, it rises incorruptible by the grace of Christ; and he establishes the resurrection from the fact that Christ has been raised. And toward the end, he writes hortatory discourses on morals, and also gives instructions concerning the collection for the saints; and thus he completes the Epistle.

EXPOSITION OF THE CHAPTERS

CHAPTERS

LAUR. ZACAGNII NOTE.

to litigate, and especially with unbelievers, cap. vi, 1. 1. In which the not prostituting of modesty is discussed, ibid. 15. IV. On marriage, widowhood, and celibacy, cap. vii, 1. 1. In which he says that men and women should not be separated, even if one is an unbeliever. Palat. cap. vii, 12. II. On chastity and bigamy, cap. vii, 25. V. On the diversity of foods, and abstinence from the worship of demons, cap. viii, 1. Palat. begins at verse 4. 1. In which he discusses an easy manner of life, cap. ix, 1. Palat. cap. xiii, 13. II. On his own complex manner of life. III. On not sharing with demons, cap. x, 14. IV. That in the eating of vendible goods, and when they are invited to a meal, they ought to conduct themselves indifferently. Crypt. and Palat. begin, ibid. vers. 18. VI. In what manner men and women, while they pray and prophesy, ought to stand, cap. xi, 12. Palat. begins cap. xi, 4. Crypt. cap. vi, 1. VII. On the communion which befits the worshippers of God, and which is not for gluttony, cap. xi, 17. VIII. On the variety of gifts, and their dispensation and use, cap. xii, 1. 1. In which he treats of charity, as the greatest of gifts, cap. xiii, 1. II. On prophecy, as being of greater dignity than tongues, cap. xiv, 1. IX. On the universal resurrection of bodies, cap. xv, 1. 1. In which [he treats] of the correction and restitution in Christ Jesus to a better state, cap. xv, 20. II. The comparison of the rising bodies with seeds that are reborn. Palat. ibid. vers. 36. III. On the change into glory and power through the resurrection of bodies. Palat. ibid. 42.

ARGUMENT

He sends this from Macedonia: and this was the occasion for its writing. When the Corinthians had received the former Epistle, they were pricked at heart because of the sin of him who had taken his stepmother, and they were filled with great sorrow, having overlooked such a sin. Then they were being led astray in secret by certain men, who were also providing ^D the occasions for schism, so that they clung to the letter of the law, and held the grace of Christ to be a matter of indifference, and gave more heed to those who boasted in appearance, not in heart; they were, however, diligently taking care to make the collection for the saints. To these things, therefore, the Apostle writes in reply. And first, indeed, he commends them for having cast out the transgressor. Then he begs and entreats those who have asked for him, and commands them to receive the one who has repented.

with those who had cast out the transgressor. Then he beseeches and commands them ^A to receive him, now that he has repented. Moreover, he instructs them concerning the Law, elevating the letter and showing that one ought not only to follow the letter of the Law, but also to examine the sense which resides within the letter. For the Law is not merely words, but the words are also endowed with a spiritual sense. Then he says that with the coming of Christ a new creation has taken place, and that one must not live according to oldness, but be renewed in all things as in a new creation, and that henceforth circumcision is idle. He also commends them for the ministry of the collections, and encourages them to fulfill it more and more. And accusing those who boasted in appearance, he recounts all that he had suffered for the Lord, and narrates the visions which he had seen when he was caught up into Paradise and into the third heaven. Finally, having commanded them not to sin, but for those who sin to repent, he concludes the Epistle in thanksgiving.

EXPOSITION OF THE CATHOLIC CHAPTERS OF THE SECOND EPISTLE TO THE CORINTHIANS, OF WHICH SOME HAVE PARTIAL SUBDIVISIONS INDICATED BY RED NUMERALS.

CHAPTERS OF THE SECOND EPISTLE OF PAUL TO THE CORINTHIANS.

(82) The whole argument is in this Epistle concerning himself, and concerning the Corinthians and the false apostles; and from this subject he passes to another discourse concerning the grace of Christ, and the good ^C way of life, according to a good conscience, and the struggle, and the lack of love for money, and concerning the virtue of sharing, and concerning the arrogance and malice of the false apostles.

I. Thanksgiving concerning God’s help, in which he says he was confident.

II. Concerning his love for them, and his sparing them so as not to cause sorrow, even though he might bring benefit through sorrow—as happened in the case of the one reprimanded for fornication, whom he also forgives.

III. Concerning the divine help provided through him to those capable of receiving it, by which he says he is also commended.

IV. Concerning the ministry according to the Spirit, and its glory, which is more divine than that which was granted to the ministry according to the Law.

V. Concerning the divine glory and the life-conduct, that it is known to the saints.

NOTES OF LAUR. ZACAGNI

^A VI. Concerning bodily infirmity, and the body's laying aside and resumption, ch. iv, 7. VII. Concerning his love for God, and his brotherly love in Christ, ch. v, 12. VIII. Commendation of the obedience of the Corinthians and of their love, which gladdened Paul exceedingly, ch. vii, 4; other codices, ch. vii, 1. IX. Exhortation to a more abundant collection of money for the saints, and concerning the honor of those who for this cause should come to them, ch. viii, 1. 1. In which he treats of the mission of Titus and others to them, ibid. 16. X. Enumeration of his own labors, and of his purpose of soul, and of the grace with which he was endowed, so that the Corinthians might not allow themselves to be led astray by fictitious and deceitful things, ch. x, 1. ^B 1. In which is his counter-examination against them. Contradiction of them. XI. Concerning his own labor, which is precious before God, and of how he profitably supported himself. Concerning his own daily sustenance, gotten with his own hands, while he provided for their salvation, compared. Incipit ch. xi, vers. 21, in those words: In which anyone dares. 1. Preparation for his future presence, ch. xii, 14.

ARGUMENT

of the Epistle to the Galatians.

EXHIBITION

of the general chapters of the Epistle to the Galatians.

CHAPTERS

of the Epistle of Paul to the Galatians: 12.

from Judaism unto the revelation. ^A II. On the testimony provided by the apostles concerning the life which is situated in faith, cap. II, 1. III. On the altercation which he had with Cephas, regarding salvation which is situated in faith, and not in the law, cap. II, 11. IV. That sanctification occurs through faith, and not indeed through the law, cap. III, 17. V. That Abraham was justified by faith as a figure of us, cap. III, 6. Other codices cap. III, 8. VI. That the law does not justify, but convicts, and inflicts a curse which Christ loosens, cap. III, 10. VII. That all good things come to us not from the law, but from promise; but the law prepared us for obtaining them, through conviction and punishment, cap. III, 15. ^B VIII. That those who were under the law were subject to the servitude of created things, cap. IV, 1. IX. That those who are allegorically designated in the free wife of Abraham and her legitimate son ought not to serve the law, cap. IV, 21. X. That our calling is not subject to circumcision and the law because of Christ's passion, cap. IV, 31. XI. A slight adumbration of the liberty which is according to the Spirit, cap. V, 13. XII. An exhortation to a new kind of life, which is led under the Spirit, and an encouragement to turn away from those who compel circumcision, cap. VI, 11. The verses of these chapters ^C are XII.

ARGUMENT OF THE EPISTLE TO THE EPHESIANS

This he sends from Rome, not having yet seen them, but having heard about them. The occasion for this Epistle was as follows: The Ephesians, having believed in our Lord Jesus Christ, had a sincere faith in Him and charity toward all the saints, and desired to be confirmed by Paul. The Apostle, therefore, having learned this, writes to them this Epistle, as it were a catechism. And first, he shows that the mystery concerning us is not modern; but from the beginning, and before the foundation of the world, this was the good pleasure of God, that Christ should suffer for us and we should be saved. Then he discourses concerning the calling of the Gentiles, so ^D that he may show that they believed worthily. And he demonstrates that our calling occurred not through man, but through Christ, who is the Son of God; so that from this also they might learn that they had not become man-worshippers by believing in Christ, but true worshippers of God. He also signifies that he himself was sent for this reason, to preach the gospel, and concerning the judgment.

^A Then he sets forth exhortatory discourses for virtue, adapted to men and women, fathers and children, masters and servants, in the Epistle; and, in general, he strengthens everyone against the devil and his demons, saying that our struggle is against them. And as a good trainer of athletes, having anointed everyone with his words against the power of the devil, he thus completes the Epistle.

ELENCHUS OF THE CHAPTERS OF THE EPISTLE TO THE EPHESIANS

This Epistle lacks divisions of chapters, and therefore has no numerical notations written in cinnabar.

I. That Christ has chosen us, initiated us into the faith, and in Himself made us perfect, ch. i, 1.

II. A prayer to God that He may bring them to the knowledge of the good things which come to us through Christ, ibid., 15.

III. That the Gentiles and Jews, by the help of divine grace, are reconciled to God through Christ in hope of future blessings, ch. ii, 4.

IV. Concerning the gift of divine wisdom bestowed upon him for the illumination of the Gentiles and the overcoming of demons, ch. iii, 1.

V. A prayer for the Church, that it may attain to power and the love of God, ibid., 14.

VI. An exhortation to the love which makes us of one mind, ^C although the gifts are divided for the common benefit, ch. iv, 1.

VII. Of the prudence and justice which makes us god-like, ibid., 17.

VIII. Of the life that befits the sanctified, overcoming malice not by word but by deed, and being filled with the Spirit through the recitation of psalms, not with wine, ibid., 52.

IX. Various precepts regarding the duties of subordinates and superiors according to the faith of Christ, ch. v, 22.

X. Of the power of Christ, which he designates under the name of armor, ch. vi, 10. The verses of this enumeration are XVI.

ARGUMENT OF THE EPISTLE TO THE PHILIPPIANS

He writes this from the City ^D when he had already seen and taught them. The occasion for writing the Epistle was this: when the Philippians had sent aid to Paul, and certain men were going about and corrupting the ears of the simple-minded under the pretext of the shadow of the Law and of circumcision, saying that without this no one could be justified; when the Apostle learned of this, he writes to the Philippians. And first, indeed, he praises their faith and signifies that he makes mention of them. Then he narrates how he made his defense in Rome, and that some

^A have become grievous to him in his bonds, stirring up envy against him. Afterwards, he urges them to love one another, explaining the Savior's advent and philanthropy, ^B that God became man for our sake. Then, speaking of circumcision and the old law, he demonstrates that circumcision has henceforth become useless, taking an example from himself and saying: "That I have counted all these things as loss for Christ's sake." Wherefore, having called those who teach about circumcision and wish to deceive them, enemies of Christ, he commends the Philippians for the gift of fellowship sent to him, and urging them back towards virtues, he concludes the Epistle.

EXPOSITION of the Chapters of the Epistle to the Philippians

The Epistle to the Philippians does not have subdivisions of chapters; for this reason, it does not have numbers written in cinnabar.

CHAPTERS of Paul's Epistle to the Philippians

I. Thanksgiving for the virtue of the Philippians, and a prayer for their perfection.

II. A narrative of his own conduct, struggle, and zeal.

III. Exhortation to unanimity in God, and to a life divine. ^C

IV. Concerning Timothy and Epaphroditus, whom he sent to them.

V. Concerning the spiritual life, not in the flesh, which is an imitation of the death of Christ.

VI. Exhortations, some private to certain individuals, and others common to all.

VII. Acknowledgement of the ministry sent to him. Verses are 9.

ARGUMENT of Paul's Epistle to the Colossians

He sends this from Rome, not having seen them, but having heard of them. The pretext for the Epistle is this: Certain men wished to deceive the Colossians with Greek sophistries against the faith in Christ, and concerning foods in the Law and circumcision. The Apostle, having learned these things, writes this Epistle to them as a catechetical one. And first, indeed, giving thanks to God, he signifies that they have crossed over from ^D darkness to the light of the truth, and that Christ, in whom they believed, is the image of God and the Word, through whom all things came into existence; and that it was fitting that He, being the Creator, should also become the first-born of...

the creation, and the first-born from the dead, so that He might unite both and make all things live. He further urges them to persevere in the faith, signifying that he, Paul, is a minister of the Gospel in which they were instructed. Then he speaks also of the Law, and of the foods, days, and years therein, demonstrating that the old things and circumcision have finally ceased; and at the same time, he persuades them not to allow themselves to be deceived by the impostors who were attempting to lead them astray. Finally, having exhorted fathers and children, husbands and wives, slaves and masters, and having counseled them regarding other matters of moral probity, he brings the Epistle to a close. He instructs them, however, that after this Epistle has been read among them, they should see to it that it is read also in the Church of the Laodiceans, and that they themselves read the one written from Laodicea. ^{A B}

EXPOSITION OF THE CATHOLIC CHAPTERS OF THE EPISTLE TO THE COLOSSIANS, CONTAINING ALSO CERTAIN PARTICULAR SUBDIVISIONS MARKED BY RED NUMERALS.

CHAPTERS OF THE EPISTLE OF PAUL TO THE COLOSSIANS.

I. Thanksgiving on behalf of the Colossians, who had been reconciled to God in hope, chap. 1, 3. The Palatinus codex begins at the start of the Epistle.

II. A prayer for them for practical wisdom, for the power of endurance, and with thanksgiving ^C for the reconciliation which is in purity, chap. 1, 9.

III. That we were created in Christ, and through junction with God are created again. Palat. and Cryptof. [codices] chap. 1, 14. Another codex, ibid. 16.

IV. Concerning the leading of the Gentiles to God in the body of Christ, and through His passion by faith, chap. 1, 21.

V. Concerning the laborious preaching of the faith, for which he endured many evils, that he might present them to God, ibid. 24.

VI. That it is not fitting for those who are wise in God to be deceived by fallacious human philosophy, chap. 2, 1.

VII. That union with God spiritually also contains the things of the Law, for living with Christ, chap. 2, from those words, "in whom," and another codex, ibid. 11. [Referring to] "you have risen," Palatinus chap. 2, 13. Cryptof. ^D

VIII. That the figures of the carnal law are useful to the carnal, but not to the spiritual, who live in the power of Christ, chap. 2, 16.

IX. Exhortation to purity, holiness, love toward men, charity toward God, the study of learning, the recitation of psalms, a laudable life in God, and the giving of thanks to Him, chap. 3, 5.

^A X. On matters pertaining to one's own people and family, adapted for fostering concord among them, chap. III, 17. Palatinus and Cryptoferratensis, ibid. 16.

In which are matters concerning how we ought, with prudence and certainty, to conduct ourselves toward those who are strangers to the faith, chap. IV, 5 and 6. The verses of this index are nineteen.

ARGUMENT

of the First Epistle to the Thessalonians.

He writes this from Athens, having already seen them and having spent time among them. The reason for this Epistle is as follows: The Apostle, having suffered many afflictions in Beroea and in the cities of Philippi in Macedonia and in Corinth, and knowing additionally how much he had suffered in Thessalonica, feared that if the Thessalonians heard of what he had suffered in the aforementioned cities, they might be tempted by the tempter and fall into scandal. Learning also that they were becoming distressed over those who were dying, he sends Timothy to them with this Epistle. First, he strengthens them in the faith, so that they might not be shaken by afflictions, and that they might understand that what they had suffered from the Jews—who had also killed the Lord—was nothing strange; for he said that it is characteristic of Christians to be afflicted in this life. After exhorting them greatly to conduct their lives according to the standard they had received from him, he writes also about those who depart from this life, comforting them and teaching them not to bear it heavily; for death is not destruction, but a road to resurrection. Then he also instructs them concerning the times, so that by knowing the day is uncertain, they might always be prepared, and not give credence to anyone announcing anything about it. For he says the coming of the Lord will be such that those who are left behind and are found on that day ^B will in no way precede those who are to be raised from the dead; for he teaches that the change of all shall occur at once. In addition to these things, exhorting them to improve in their habits, he encourages them always to rejoice in hope, and to pray and always give thanks to the Lord; he adjures them to read this Epistle to all the brothers, and thus he concludes the Epistle.

INDEX

of the Chapters of the First Epistle to the Thessalonians.

The First Epistle to the Thessalonians lacks subdivisions of chapters; for this reason, it has no reference numbers written in cinnabar.

CHAPTERS

of the First Epistle of Paul to the Thessalonians.

1. The praise of the Thessalonians for the struggles they underwent, worthy of the Apostles, chap. 1, 2. ^{C D}

^A II. He signifies his own desire and joy concerning them, and how much concern he has for their perfection, chap. 2, 17.

III. A prayer to God and Christ for his own coming to them, and for the progress and steadfastness of the Thessalonians, until the coming of Christ, chap. 3, 2.

IV. He exhorts them to temperance and justice, as those who are to have God as judge, to brotherly love, and to work with their own hands, chap. 4, 2.

V. He teaches that upon the coming of Christ, death is to be completely abolished in the living and the dead alike, chap. 4, 15.

VI. That Christ is to come unexpectedly; and therefore it is necessary that we should studiously prepare ourselves for his coming with faith, hope, charity, honor, peace, long-suffering, and the love of learning, chap. 5, 1.

VII. A prayer to God for the sanctification of the spirit, soul, and body of the faithful, ibid. 23. There are 14 verses in this list.

ARGUMENT of the Second Epistle to the Thessalonians

He sends this from Rome: and this was the occasion for its writing. Certain idle and disorderly persons from Thessalonica, going about, were deceiving the brethren, as if the coming of the Lord were already at hand. They were deceiving those who listened, as if the Apostle had declared this and they had heard it from the Spirit. Having learned these things, the Apostle writes this Epistle. And first, he congratulates them that their faith was growing daily, and he boasts that they were ^C bearing their sufferings for Christ manfully; he consoles them, moreover, as if the divine vengeance would not be lacking against those by whom they had been treated with injury. Then, speaking of the arrival of the Savior, he warns them not to believe anyone or be troubled, whether it was said that this had been manifested by the Spirit, or as if he himself had written about the same arrival. He also warns them that they should by no means think that the arrival is already present; for it cannot happen unless the apostasy comes first, and after this the Antichrist, the son of perdition, arrives—whose appearance, he signifies, will be in the signs and lying wonders of the ^D power of Satan. Then, having exhorted them to stand manfully and to keep the traditions which they were taught by him, he commands that they have no communion with the disorderly, but rather to cast them out; for he declared such men to be busybodies and deceivers; and generally he warns that those who do not obey his words are to be cast out from the assembly of the faithful. Finally, having prayed for peace for them, he concludes the Epistle, adding the salutation with his own hand, which he has declared to be the sign of every one of his epistles.

LAUR. ZACAGNII NOTES

EXPOSITION OF THE CHAPTERS

CHAPTERS

Ⅰ. Thanksgiving for the faith, love, and patience of the Thessalonians, for their honor and the punishment of those who afflict them; and a prayer for their glorious perfection in the glory of Christ, ch. 1. ^A

Ⅱ. Concerning the end, namely, that it is to come after the Antichrist, who is to be sent for the reproof of the Jews who did not believe in Christ, ch. 2, 1.

Ⅲ. Thanksgiving for the calling of the Thessalonians, ch. 2, 13.

1. In which he exhorts them to perseverance, ibid. 15.

Ⅱ. He prays to God and Christ for their stability, ibid. 16.

Ⅳ. Exhortation to prayer for himself and for the work, ch. 3, 1.

1. In which is a prayer for them for the love of God, ibid. 5.

Ⅴ. Exhortation to manual labor, and to the avoiding of the idle and meddlesome, ibid. 6. ^B

Ⅵ. Prayer for the obtaining of peace which comes from God, ibid. 16. The verses of this list are 15.

ARGUMENT

He sends this from Italy; and this was the occasion for writing the Epistle. Since the Jews were stubbornly clinging to the shadow of the law, for this reason the Apostle Paul, having been chosen as teacher of the Gentiles and sent to them, preaches the Gospel; and having written to all the Gentiles, he then writes to all the Hebrews who from the circumcision had believed, this demonstrative Epistle, in which he declares that Christ has come and the shadow of the law has ceased. And first, indeed, he demonstrates that the prophets were sent for this reason, that they might first announce the Saviour; and afterward the Saviour himself would come to us. Furthermore, he demonstrates that Christ is himself the Son of God, through whom all things were made; and that the prophets were the servants of Christ, and the messengers of his advent; and that this Son of God had to become man, so that by the sacrifice of his own body he might abolish death. For salvation was not to be for men through the blood of a calf or a goat, ^D but through the blood of Christ. He demonstrates also that the law brought no one to perfection, but had a shadow of the good things to come; and

^A that the people did not find rest, but that a day of rest is reserved for all of us in common. He demonstrates further that the priestly ministry was transferred from Aaron to Christ—of whom Melchizedek, who did not descend from Levi, was a type. He also indicates that the fathers were justified by faith, and not by the works of the law. Then, having exhorted them again to good conduct, and having commended their endurance for Christ’s sake, and having persuaded them to treat their elders with the honor that is due, he finally concludes the Epistle.

The Epistle to the Hebrews

The Epistle to the Hebrews seems, indeed, not to be by Paul, both because of its style and because he did not prefix his name as he did in ^B all his other Epistles, and also because he says: *How shall we escape if we have neglected so great a salvation? Which, having received its beginning to be spoken by the Lord, was confirmed unto us by those who heard*, God testifying with signs and wonders. Now, there is a manifest reason why the style of writing was changed. For it is said that, having been written first in their native language for the Hebrews, it was later translated into another tongue—as some think by Luke, or as most believe, by Clement, to whose style it closely corresponds. ^C Furthermore, it was by no means fitting that he should prefix his name to the Epistle, since Paul was the apostle of the Gentiles, not of the Jews; indeed, he had given the right hand of fellowship to Peter and the other apostles, so that he himself, with Barnabas, might minister to the Gentiles, while Peter and those with him might serve those who were of the circumcision. But because the preaching was a common mission to all, and the Jews had understood that Paul taught a falling away from the Law, the same Paul rightly wrote the Epistle to the Hebrews to show, for the sake of acknowledging their harmony, that he agreed with the other apostles in the preaching of the faith; yet, when writing to them, it was not appropriate that he should call himself an Apostle at the beginning. ^D Furthermore, that this Epistle is the work of Paul is also proven in the following sections, where he writes in these words: *For you have also sympathized with me in my bonds*; and from what he says: *Pray more earnestly, that I may be the sooner restored to you*; and from his saying: *Know that our brother Timothy has been set free, with whom, if he comes sooner, I will see you*. For no one, I suppose, would have sent Timothy forth to the ministry except Paul; and being in expectation of him shortly, he promises that he himself will, as is his custom in many places, be present with him. Many other things will also make known to us that the Epistle is his, as the reading of it itself, as it proceeds, will demonstrate.

EXPOSITION

CHAPTERS

I. The theology of Christ in the glory of the Father and the sovereignty of all things, with the cleansing of those on earth, from whence He ascended into heavenly glory.

II. That the glory of Christ is not ministerial, but divine and creative; wherefore it is not of the present age, in which the ministers serve, but of the world to come.

III. That He was incarnate according to disposition, sympathy, and the kinship which is toward us, for the salvation of man from death, for the sake of reconciliation with Him.

IV. That Christ is not to be believed in as they believed in Moses, but with a superiority befitting God toward man.

In which it is noted that one must fear the falling away of those of old.

Exhortation to strive for the aforementioned rest.

VI. The dread of judgment by the Word who is through all, and the kindness of the priestly grace by Him who suffered like us in human fashion.

VII. Reproof for those still needing instruction.

In which is an exhortation to progress, since2 there is no second beginning.

Exhortation with praise.

VIII. That the promise of God is certain, and this with an oath.

IX. Concerning Melchizedek, the type of Christ according to the name, ^D the city, the life, and the priesthood.

In which it is noted that He was preferred even over Abraham.

X. That the priesthood of Aaron, which is on earth, ceases; but the heavenly priesthood of Christ stands, from another order, not according to flesh, nor through a fleshly law.

LAUR. ZACAGNII NOTES.

^A XI. That the New Testament is far superior to the Old by reason of its propitiation and holiness, ch. VIII, 7. XII. Concerning the blood of Christ, in which the new testament is established, which makes us truly pure; and not the sacrifices which were frequently offered through the blood of animals, ch. IX, 11. XIII. Testimonies concerning the unique expiation of sins, and access to God, ch. X, 5. XIV. Exhortation to virtue from the fear of the future judgment, ibid. 24. Palatine version, 26. XV. Concerning those things which have been well begun, that they be led to a happy conclusion, ibid. 32. Cryptoferratensis version, 28. XVI. Concerning the faith which also glorified the ancients, ch. XI, 1. XVII. Concerning patience from the imitation of Christ, ch. XII, 1. XVIII. That we ought to conduct ourselves prudently while the opportunity for repentance is given, lest we let it pass like Esau, who afterward found no place for repentance, ibid. 11. Cryptof. version, 12. Palatine version, 14. ^B XIX. That future punishments are to be feared more than those which were inflicted under Moses, and that we ought to be more concerned about present things, ibid. 18. XX. Concerning brotherly love and hospitality, ch. XIII, 1. 21. Concerning temperance, ibid. vers. 4. 22. Concerning contentment with one's lot, ibid. vers. 5. 23. Concerning the imitation of the fathers, ibid. vers. 7. XXI. That we ought not to live carnally according to the law, but spiritually according to Christ with virtue, ibid. vers. 9. XXII. He prays to God that they may be instructed in virtue and rightly governed, ibid. 20. The verses of this index are LXXII.

ARGUMENT

Of the First Epistle to Timothy

he himself had delivered Hymenaeus and Alexander, who had made shipwreck of the faith, to Satan, so that they might learn not to blaspheme. Having reminded him of these things, he subsequently ^A prescribes to him ecclesiastical rules regarding prayer: how and where, and for whom, one ought to pray. Regarding women being silent in the church, and rather learning than teaching. Regarding the appointment of bishops, and presbyters, and deacons; how they ought to be established and what sort of men they must be. Regarding the widows who are in the church, from what age they ought to be enrolled, what sort of women they must be, and how one ought to take care of them. Regarding the younger women, that they should be modest, and rather marry than live disgracefully. Regarding the admonition to the rich, not to be high-minded, nor to place their hope in riches. Having ordained these rules, he exhorts him to teach these things, and no longer to drink only water, but to attend to himself and to his teaching, knowing that there will be times when some will depart from the faith. And having taught that foods also are clean, and having instructed him to avoid contentious ^B questions, as being profane—on account of which some, exalting themselves, have deviated from the faith—he finally concludes the Epistle.

EXPOSITION OF THE CATHOLIC CHAPTERS

CHAPTERS

I. Concerning bringing the faithful to the love of God, without the necessity of observing the precepts of the old law. II. Concerning his own election by the grace of God from a persecutor of the Church into an evangelist, chap. 1, 12. III. Admonition concerning performing the ministry faithfully and with a good conscience, without which the salvation of the soul is in danger, ibid. 18. IV. That one must pray for all, everywhere, sincerely, piously, and without any perturbation of mind, chap. 2, 1. V. That the duty of teaching is to be enjoined upon men, and not upon women, by reason of their nature and propensity to error—which the birth of Christ, their faith, and the integrity of their life remove, ibid. 12. ^D Palatinus and Cryptoferratensis vers. 11. VI. Concerning the virtue of bishops, chap. 3, 2. The same codices, vers. 4. VII. Concerning the divine incarnation, ibid. 16. VIII. Concerning the struggle of piety in contending with the hope of future goods, chap. 4, 8. Palatinus and Cryptoferratensis vers. 7, from those words, "But exercise."

LAUR. ZACAGNI NOTES (22) Thus this passage reads in all the Vatican library codices; but in the Regio-Alexandrino it has, "delivered to Satan." Having reminded him of these things, he subsequently prescribes, etc.

^A IX. Concerning care for oneself and for the Church, ibid., verse 11. X. That one should conduct oneself appropriately toward each person, chap. v, 1. XI. Concerning the age, character, and governance of widows, ibid., 4. Cryptofer. [i.e., those hidden], verse 5. XII. Concerning the honor due to presbyters, chap. v, 17. XIII. Concerning the cautious selection of those to be set over the Church, ibid., 22. XIV. That no human action escapes God, ibid., 24. XV. Concerning the obedience of servants, chap. vi, 1. XVI. Against the greedy and false teachers, ibid., 3. XVII. A most fearful mandate, in which he commands that one obey the divine precepts even unto the end, ^B ibid., verse 11. XVIII. The leading of the rich toward the true life, ibid., 17. There are 22 verses.

ARGUMENT

OF THE SECOND EPISTLE TO TIMOTHY

He sends this letter again from Rome; and the occasion for writing this Epistle is as follows: Since those who had accompanied Paul on his journey had abandoned him, the Apostle, being desirous that Timothy should come to him, writes this Epistle. First, he signifies that he is mindful of both his piety and the faith of his ancestors. Next, he declares ^C that those from Asia, among whose number are Phygellus and Hermogenes, turned away from him while he was in chains; and furthermore, that he received Onesiphorus, who came to Rome and remained with him. He commands him to avoid foolish questions, because from them contentions arise. For indeed, Hymenaeus and Philetus, having been led astray by them, wandered away from the truth, saying that the resurrection had already occurred, and were seducing certain others. He therefore exhorts him all the more to pay attention to himself and to his teaching, not being ignorant that in the last times there will be men who are lovers of themselves and lovers of pleasure rather than lovers of God; ^D and since he foresees these things, he exhorts him to secure the people so that no one may be deceived by them. Furthermore, he exhorts him sharply regarding both matters of conduct and matters pertaining to the diligence and care of teaching; and when he has signified that the time of his departure is at hand, and says that he is about to be sacrificed and to suffer martyrdom, he then instructs him to come to him quickly, bringing the cloak and the books. Finally, he warns him to beware of Alexander the coppersmith, as one who has done him many evils; and thus he concludes the Epistle.

NOTES OF LAUR. ZACAGNI

(23) In Oecumenius it is *synapodemounton* (those who accompanied him); (24) It appears this should be read according to the edition of Stephanus, though in all the codices I have seen it is—yet it is not in Stephanus. However, in Vatican codex no. 363, and in the Regio-Alexandrino, it is held to be—without *legetai* (it is said). (25) In Oecumenius and the Stephanus edition it is read—but in Stephanus it is [index: entries preserved]

read as *the hope of life*, or *the hope of just honor*; (29) in *patience*.

EXHIBIT OF CHAPTERS OF THE SECOND EPISTLE OF PAUL TO TIMOTHY

The Second Epistle to Timothy lacks a subdivision of chapters, and for this reason, it has no numbers inscribed in cinnabar.

CHAPTERS OF THE SECOND EPISTLE OF PAUL TO TIMOTHY

^A I. Praise of Timothy's faith and an exhortation to perseverance, as is fitting for the grace of God; in which he also affirms that he is confirmed himself while suffering for Christ (cap. 1, 3. Pal. cap. 1, 4).

II. On the fitting and appropriate transmission of divine dogmas (ibid. 15. Palatinus cap. 1, 13).

III. On lack of concern in the present life regarding the provision of sustenance without labor (cap. 2, 4. Palat. and one of the Vatican codices, cap. 2, 3).

IV. On faith in Christ and endurance in adversity for the hope of eternal life (ibid. v. 8. The same codices, v. 11).

V. On right justice, and a pure and peaceful life, even towards adversaries (ibid. v. 14).

VI. Prediction concerning the future abounding malice of men, which is about to deceive the faithful and will later be confuted (cap. 3, 1).

VII. He exhorts to flee from the wicked and to imitate him in obedience to divine precepts (cap. 3, 10).

^C VIII. On the innovators to whom he opposes Timothy (ibid. v. 16; all other codices, cap. 4, 1).

IX. On the future resolution of his body for eternal glory (cap. 4, 6. Palatinus v. 5). The verses of this list are 14.

ARGUMENT OF THE EPISTLE TO TITUS

He writes this from the city of Nicopolis, for he was spending the winter there; and this was the occasion for writing the Epistle: Paul had left Titus in Crete, so that he might appoint clergy throughout the individual cities. But since there were many there who, under the pretext of the Law, were attempting to deceive the people, Paul, having learned of this, writes to Titus. And first of all, having given thanks to God for his piety, he signifies that the faith in Christ is not new, but had been prepared by God from eternity and proclaimed by Him. ^D Then he treats of the appointment of the clergy, and teaches him how they should be appointed and what manner of men they ought to be; and he further commands him to rebuke the adversaries of sound faith, especially those from the circumcision. He also wishes Titus to know the customs of the Cretans, that they are idle and in need of rebuke. After he has taught everything regarding what foods

are pure to the pure, and what kind of elder women there must be—those who have the duty of training the younger women in temperance—he urges him also to teach slaves in what manner they ought to be subject to their own masters. And when he has finally warned that it was not by works, but by the sheer kindness of God through the grace of the Savior that we have been justified, and he has additionally commanded him to avoid contentious disputes regarding legal matters, as these are shameful and wicked, he then at last notifies him that, after sending Artemas to him, he himself should come; and he simultaneously commands that he teach the faithful committed to his care to be occupied in good works: and thus he concludes the Epistle. ^A

ELENCHUS OF THE CHAPTERS OF THE EPISTLE TO TITUS

CHAPTERS OF PAUL'S EPISTLE TO TITUS

ARGUMENT OF THE EPISTLE TO PHILEMON

LAUR. ZACAGNI'S NOTES

789 JOANNES CARPATHIUS. — NOTITIA 790

EXPOSITION OF THE CHAPTERS OF THE EPISTLE OF PAUL TO PHILEMON

CHAPTERS OF THE EPISTLE TO PHILEMON

CIRCA THE MIDDLE OF THE FIFTH CENTURY

JOANNES CARPATHIUS

NOTITIA

Photius compares John of Carpathios with Mark, Nilus, and Diadochus, but ranks him after them, regarding his

Consolation for the monks in India, who had requested this of him

(a) In the *Anecdota litteraria*, discovered in manuscripts, vol. II, Rome, p. 17 sqq., from the Nanian library, 15th century, iambics by an uncertain Greek poet on the writings of the Holy Fathers were first published, which discuss ascetic writers and, in verse 42, mention only two hundred chapters of John of Carpathios. The same writer, in verse 28, praises the book of Cassian, which breathes of cinnamon; and in verse 40 sq., the practical sermons of the wise Marcus (the monk) and the Gnostic century of Diadochus. In the Munich manuscript XXV, in the inscription, it is cited as "The Chapters of the Blessed John, Bishop of the Carpathians, to the monks in India who requested them." The very learned Hardt, in the *Aretini Beytrægen*, etc., year 1803, part 3, p. 33, where that learned man first notes that while the title says there are seventy-seven chapters, in the margin the last is marked LXXIX, and that the writer had forgotten to note some, and that there are in fact eighty-two, which are the same that Jac. Pontanus published with the orations of Symeon the Younger and other works at Ingolstadt, 1603, 4to. Then, against Fabricius at this point, he defends Pontanus, saying that he did not act against the faith of the manuscripts, since John of Carpathios is heard to be a bishop not only in the Munich manuscript, but also in the Caesarean and the Taurinensian (CCLIV, in which are one hundred consolatory chapters; see the Catalog of Greek Manuscripts of Turin, p. 370, where the author of the Catalog notes the same against Fabricius). So also he is called a bishop in the Florentine Laurentian manuscript III, plut. 10, in which are 17 of his consolatory chapters (one hundred in number), and 18, his practical chapters (117). See Bandini, Catalog of Greek Manuscripts of the Laurentian, I, p. 472, who also notes that a part of these practical chapters, from no. XLI to CXVI, but destitute of beginning and inscription, also exists in manuscript XV, plut. 7, § 2, vol. I, page 252. In the same volume, page 495, it is cited in the collection of ascetic chapters. In the public library at Paris, there are the theological and gnostic chapters of John of Carpathios, according to the catalog of manuscripts, vol. II, in six manuscripts, and the consolatory chapters to the monks living in India in the same number of manuscripts. HARL.