Memorial Treatise

41 Joas, 42 Amasias, 43 Ozias, 44 Joatham, 45 Achaz, 46 Ezechias, under whom the people were led into captivity; 47 Manasses, 48 Amon, 49 Josias, 50 Jechonias, who is also Joakim, who was led captive to Babylon; 51 Salathiel, 52 Zorobabel, under whom the captivity of Juda was returned by the king of the Persians; 53 Resa, 54 Joanna, 55 Jola, 56 Jorech, 57 Semee, 58 Matthan, 59 Nagga, 60 Selem, 61 Naum, 62 Amos, 63 Mattathias, 64 Joseph, 65 Janna, 66 Melchi, 67 Levi, 68 Matthan, 69 Heli, 70 Joseph, the spouse of the Virgin Mary, the Theotokos, who gave birth to our Lord Jesus Christ, the pre-existent God the Word, God co-eternal with the Father.

CAP. II. — How many high priests there have been from Aaron

^A From Jacob, the third son born was Levi; Levi generated Caath, and he Amram, from whom Aaron and Moyses were born. And Moyses indeed was the leader of the people in the exodus from Egypt, but Aaron was the first to be anointed high priest by Moyses himself. ^B 1 Aaron, 2 Eleazar, 3 Phinees, 4 Abiezer, 5 Bocchi, 6 Oze, 7 Heli, 8 Achitob. In his time Samuel was prophet, and priest, and at the same time judge of the people. 9 Achimelech, who was put to death with three hundred and fifty priests by Saul, because he had received David. 10 Abiathar, who alone was saved from among the slain priests and fled to David. ^C 11 Sadoc, under whom the temple was built by Solomon. 12 Achimaas, 13 Azarias, 14 Joram, 15 Jodae. He lived for one hundred and thirty years, and he killed Godolia, who was attempting to destroy the Davidic line. 16 Azioram, 17 Phidæus, 18 Sobæus, 19 Jelus, 20 Jothamus, 21 Urias. He performed the priesthood under Achaz and Ezechias. 22 Iore, 23 Joasse, 24 Selum, 25 Chelkias, ^D who acted as high priest under the pious king Josias, 26 Saræas, 27 Josedek, under whom the people were led captive by Nabuchodonosor. 28 Jesus the son of Josedek, under whom Juda was returned from captivity by Cyrus, and he presided over the people with Zorobabel. 29 Joakim. Under him Esdras read the Laws. 30 Eliaseph, 31 Joachas, under whom occurred the history of Esther and Mardochæus, 32 Joannes, 33 Jaddæus. In his time the temple in Garizim was built.

34 Onias, 35 Simon. ^A 36 Eleazarus, under whom the version of the Scrolls of the Seventy was made, as Ptolemy the Second desired. 37 Manasses, 38 Ananias. Under this man occurred those dreadful events by Antiochus Epiphanes which are commemorated in the Maccabees. 39 Simon, 40 Onias, 41 Jesus, 42 Onias. 43 Alcimus, whom Antiochus appointed, though he was not of the priestly lineage, having removed Onias. In his time, Onias the son of Onias, fleeing into Egypt, built a temple similar to the one in Jerusalem in the Heliopolitan nome. 44 Judas Maccabeus from the house of Asamonæus, 45 Jonathes his brother, 46 Simon his brother, 47 Joannes, who is also Hyrcanus. 48 Aristobulus, who was the first to put a diadem upon his head. 49 Jannæus, who is also Alexander. 50 Hyrcanus, under whom Pompey, the ruler of the Romans, entered the temple and carried off the dedicated treasures. 51 Antigonus, who brought in the Parthians against Hyrcanus, is cast out of the priesthood by Herod. 52 Ananelus, created by Herod, though not of the high-priestly lineage. 53 Aristobulus, whom Herod established after compelling Ananelus to renounce the pontificate. And again, having murdered Aristobulus by treachery, he reinstated Ananelus. 54 Again Ananelus, 55 Jesus son of Phaube, 56 Simon the kinsman of Herod, 57 Matthias. 58 Joseppus, for the day of the Fast, in place of Matthias. 59 Jozarus, 60 Eleazarus, under whom Herod died. 61 Jesus son of See, 62 Ananus. This is the father-in-law of Caiaphas. 63 Ismaelus son of Biabe, 64 Eleazarus son of Ananus, 65 Simon Cantheras. ^B 66 Caiaphas, who is also Joseppus; under whom our Lord sustained the saving passion. 67 Jonathes son of Ananus, 68 Theophilus his brother, 69 Simon of Boethus, 70 again Jonathes son of Ananus, 71 Matthias his brother, 72 Heli the younger, 73 Joseppus, son of Kame, 74 Ananias son of Nebedaius, 75 Jonathes, 76 Ismaelus son of Phabius, 77 Joseppus son of Kame. 78 Ananus son of Ananus, he who killed James the Just, the brother of the Lord. To him also Paul said: "God shall smite you, you whitewashed wall." 79 Jesus son of Gamaliel. 80 Matthias son of Theophilus, under whom the war against the Romans took its beginning, in the eighth year of Claudius. 81 Phinæus, under whom the city and the temple and the nation were captured by Titus, and everything regarding the temple was destroyed. ^{C D}

CHAPTER III. Who were those born of Cain, from the origin down to the seventh generation.

CHAPTER IV. Who were those saved from the flood in the ark.

CHAPTER V. Who are the sons of Jacob, the patriarchs of the people.

CHAPTER VI. Who are those seventy-five who migrated into Egypt with Jacob.

CHAPTER VII. Who were the priestly progenitors of Samuel.

7. Samuel, from whom were born two sons, Joel and Isamina. And because they were takers of bribes, they were judged unworthy of the paternal succession.

CAP. VIII. — Who were the priestly progenitors of Heli.

CAP. IX. — Who were the priestly progenitors of the prophet Ezechiel.

CAP. X. — Who were the priestly progenitors of the prophet Jeremias.

CAP. XI. — Who were the judges of the people after the partition of the land which took place under Jesus Nave.

21 Elana, 7 Samuel: from whom were born two sons, Joel and Isamina; who, because they accepted bribes, were not held worthy of the paternal succession.

CAP. VIII. — Who were the priestly progenitors of Heli.

1 Caath, 2 Abitom, 3 Abimelech, 4 Abiathar, 5 Uriu, 6 and Nathan, 7 Heli, from whom were born two sons, Hophni and Phinees, who, while officiating at the sacrifices, were killed in the war against the Philistines.

CAP. IX. — Who were the priestly progenitors of the prophet Ezechiel.

1 Jodas, 2 Phadnaas, 3 Amorrhias, 4 Zachor, 5 Samue, 6 Ephedla, 7 Melchiu, 8 Alom, 9 Gomorrias, 10 Baruch, 11 Sophonias, 12 Massaes, 13 Chelcias, 14 Buze, 15 Jezechiel. Who prophesied in the captivity of Juda and Babylon.

CAP. X. — Who were the priestly progenitors of the prophet Jeremias.

1 Aaron, 2 Phinees, 3 Ozias, 4 Razazas, 5 Moriad, 6 Amorias, 7 Ametob, 8 Seduc, 9 Achimas, 10 his son Elias the prophet and Salomon, 11 Salomi filius, Joram, 12 Amos and Jodas, 13 Sedecias son of Jodas, 14 Joel, 15 Urias, 16 Nere, 17 Salom, 18 Chelcias, 19 Jeremias, who prophesied the captivity in Judea.

CAP. XI. — Who were the judges of the people after the division of the land made by Jesus Nave.

1 Chusarathon king of Mesopotamia of Syria. 2 Gothoniel judge. 3 Jesus Nave. ^A Æglon king of the Moabites. 4 Aod judge. 5 Jabes king of Chanaan. 6 Deborra the prophetess with Barac. 7 The Madianite nation. 8 Jedeon judge. 9 Abimelech judge. 10 Thola judge. 11 Ir judge. 12 The Ammonite nation. 13 Jephthae judge. 14 Essebon judge. 15 Allon judge. 16 Abdon judge. 17 The Philistines. ^B 18 Sampson judge. 19 Semenar judge. 20 Interregnum. 21 and Samir judge.

21 Eirene, and Samarias judge. ^C After them, the priests judged the people, Heli and Samuel, and after them kings.

CAP. XII. — Who were the kings of the people.

1 Saul, 2 David, ^D 3 Salomon, 4 Roboam, under whom the kingdom was divided; 5 Abia, 6 Asa, 7 Josaphat, 8 Joram, 9 Ochozias, 10 Godolia the woman, mother of Ochozias, 11 Joas, 12 Amasias, 13 Ozias, 14 Joatham, 15 Achaz, 16 Ezekias, 17 Manasses, 18 Amos, 19 Josias, 20 Joachaz, 21 Joakim, 22 Jechonias, 23 Sedecias. Under whom occurred the second captivity of Judea, and the temple burned.

CAP. XIII. — Who were the kings of Israel after the division from Juda.

1 Jeroboam, 2 Nadab, 3 Baasa, 4 Ela, 5 Zambri, 6 Amri, 7 Achaab, 8 Ochozias, 9 Joram, 10 Jeu, 11 Joachas, 12 Joas, 13 Jeroboam, 14 Zacharias, 15 Sellim, 16 Manasses, 17 Phakesias, 18 Phacee, 19 Osee, in whose ninth year the subversion of the kingdom occurred.

CAP. XIV. — Who were the prophets in the divine word who also committed their prophecies to writing.

1 Moyses, 2 Jesus Nave, 3 David, 4 Salomon, 5 Isaias, 6 Jeremias, 7 Jezeciel, 8 Daniel, 9 Osee, 10 Joel, 11 Amos, 12 Abdiu, 13 Jonas, 14 Michaeas, 15 Naum, 16 Abbacum, 17 Sophonias, 18 Aggaeus, 19 Zacharias, 20 Malachias. These twenty left their prophecies committed to writings.

CAP. XV. — Who were those other prophets who by no means left their prophecies in writings.

1 Adam, 2 Noe, 3 Abraham, 4 Isaac, 5 Jacob, 6 Eldad, 7 and Medad, 8 Samuel, 9 Gad, 10 Nathan, 11 Achias the Silonite, 12 Samaias the son of Anani, 13 Salamin, 14 Ananias, 15 Elias, 16 Elisaeus, 17 Michaeas the son of Jembla, 18 Abdadon, 19 Huze, 20 Urias, 21 and Samaias, 22 Jadon, who foretold the ruin of the altar at Bethel under Jeroboam.

CHAPTER XII—Who were the kings of the people.

1 Saul, 2 David, 3 Solomon, 4 Roboam, under whom the kingdom was divided, 5 Abia, 6 Asa, 7 Josaphat, 8 Joram, 9 Ochozias, 10 Godolia, a woman, 11 Joas, 12 Amasias, 13 Ozias, 14 Joatham, 15 Achaz, 16 Ezekias, 17 Manasses, 18 Amos, 19 Josias, (Joachas), 20 Joakim, 21 Jechonias, 22 Sedecias. Under whom also the second captivity of Judea took place, and the temple burned. ^B

CHAPTER XIII—Who were the kings of Israel after the division from Juda.

1 Jeroboam, 2 Nadab, 3 Baasa, 4 Ela, 5 Zambre, 6 Ambre, 7 Achaab, 8 Ochozias, 9 Joram, 10 Jehu, 11 Joachas, 12 Joas, 13 Jeroboam, 14 Zacharias, 15 Sellim, 16 Manasses, 17 Phecesias, 18 Phacee, 19 Osee, in whose ninth year the dissolution of the kingdom occurred.

CHAPTER XIV—Who were the prophets in the divine Word, both those who committed their prophecies to writing.

1 Moyses, 2 Jesus Nave, 3 David, 4 Salomon, 5 Isaias, 6 Jeremias, 7 Jezeciel, 8 Daniel, 9 Osee, 10 Joel, 11 Abdiu, 12 Jonas, 13 Michæas, 14 Naum, 15 Abbacum, 16 Sophonias, 17 Aggæus, 18 Zacharias, 19 Malachias. These twenty left their written prophecies. ^C

CHAPTER XV—Who were other prophets who left no prophecies of their own in writing.

1 Adam, 2 Noe, 3 Abraham, 4 Isaac, 5 Jacon, 6 Eldad, 7 Medad, 8 Samuel, 9 Gad, 10 Nathan, 11 Achias Silonites, 12 Samæas, son of Anani, 13 Salamin, 14 Ananias, 15 Elias, 16 Elisæus, 17 Michæas, son of Iembla, 18 Abdadon, 19 Huze, 20 Urias, 21 Samæas. 22 Jadon, who prophesied the ruin of the altar at Bethel and the dissolution of the Israeli polity.

In the advent of the Lord there were: ^D Zacharias, the father of John the Baptist, Symeon, John the Baptist, Agabus. There were other prophets in Israel: Aias, Jeu, son of Anani.

CHAPTER XVI—Which women were prophetesses.

1 Sarrha, 2 Rebecca, 3 Maria, the sister of Moyses, 4 Sepphora, the wife of Moyses, 5 Deborrha, who sent Barac to war, 6 Olda, 7 Anna, the mother of Samuel. And in the advent of the Lord there were: 8 Elisabet, and Maria the Theotokos, and Anna, daughter of Phanuel, of the tribe of Aser.

CHAPTER XVII—I. Which kings were pious.

1 David, 2 Asa, 3 Josaphat, 4 Ezekias, 5 Josias. Salomon and Ozias, however, neglected [God’s laws] in their old age, the former having been led away by foreign women, the latter having been prideful enough to attempt to exercise the priesthood.

II. Which kings were impious.

1 Joram, 2 Ochozias, 3 Joas, 4 Amasias, 5 Joatham, 6 Achaz, 7 Manasses, 8 Amon, 9 Jachas, 10 Sedecias. Saul, who began the kingship, falling into envy of David, fell from piety, became disobedient to God, and finally took refuge in a ventriloquist.

CHAPTER XVIII—Who were false prophets among the people.

1 Sedecias, son of Chana, who, along with the four hundred false prophets of Jezabel, deceived Achab into an expedition against Remoth, a city of Galaad. 2 The prophets of Jezabel, whom Helias, having convicted them, had executed by the hand of the people. 3 Paschor, who shut Jeremias in prison as one fleeing to Nabuchodonosor. 4 Ananias, son of Alom, who smashed the wooden yokes of Jeremias as an image of the future smashing of the Babylonian. 5 Samæas, a captive in Babylon, who also wrote to Sophonias the priest in Jerusalem that Jeremias should be punished as one writing to those living in Babylon that the captivity would be long-drawn-out. 6 Achab, son of Kuliæ. 7 And Sedekias, son of Maasiæ, prophesying against Jeremias.

Jezonias the son of Assur, and Phaltias the son of Benaei, who are indicated by Ezekiel [(29)].

CAP. XIX. — Who presided over the tribes at the exit from Egypt.

CAP. XX. — Whom Moses had as sons, and from whom.

CHAPTER XXI. — Whom Aaron had as sons.

CAP. XXII. — What are the nations which the people inherited.

CAP. XXIII. — Whom, and of what nations the kings, the people killed.

CAP. XXIV. How many nations and peoples consist of the three sons of Noah, Shem, Ham, and Japheth.

^A Hebrews, Assyrians, Persians, Medes, Arabs, Midianites, Adiabenians, Taeni, Philistines, Saracens, Magi, Caspians, Albanians, Indians, Ethiopians, Egyptians, Libyans, Chaggai, Canaanites, Perizzites, Hivites, Amorites, Girgashites, Jebusites, Edomites, Samaritans, Phoenicians, Syrians, Cilicians, Cappadocians, Armenians, Iberians, Bebraui, Scythians, Colchians, Samni, Bosporians, Abbiani, Isaurians, Lycaonians, Pisidians, Galatians, Paphlagonians, Phrygians, Greeks also called Achaeans, Thessalians, Macedonians, Thracians, Mausi, Bessi, Dardanians, Sarmatians, Germans, Pannonians, Paeonians, Noricans, Dalmatians, Romans, Ligurians, Gauls also called Celts, Spaniards also called Tyrrhenians, Margi, Macuaci, Seleucids, Africans, Mazices, Garamantes also called Borades, who extend as far as Ethiopia.

CAP. XXV. The books of the Old Testament are twenty-two.

^B α' Brisesh, which is, "In the beginning he created." β' Ouelesmoth, which is, "These are the names." γ' Ouekra, which is, "And he called." δ' Ammesphecodim, which is, "Numbers." ε' Eleadebarim, Deuteronomy, "These are the words." ς' Issues Benune, Jesus son of Nave. ζ' Iosophatim, Judges. η' Ruth. θ' Samuel, which was interpreted, "Call." ι' Ouamnelech Dabid, which is, "King David." ια' Dabri Iammem, which is, "Words of days." ιβ' Esdras, which is, "Helper," a book. ιγ' Sepharthellim, which is, "Book of psalms." ιδ' Meldoth, Proverbs. ιε' O Koeleth, "Figure of the Church." ις' Sar assirim, "Song of songs." ιζ' Prophets twelve. ιη' Isaiah. ιθ' Jeremiah. κ' Ezekiel. κα' Daniel. κβ' Job. Outside of these: Esther, and the Maccabean books, which are inscribed, Sarbeth Sabanaiel.

CAP. XXVI. Names and interpretation of the Hebrew letters.

^C Alph, learning. Beth, house. Gimel, fulfillment.

7. Zayin, lives. Heth, living. Teth, beautiful. Yod, beginning. Kaph, however. Lamed, learn. Mem, from them. Nun, eternal. Samech, help. Ayin, fountain or eyes. Pe, mouth. Tsade, justice. Qoph, calling. Resh, of the head. Shin, teeth. Taw, signs. Together these produce the following meaning: "The doctrine of the house is the fullness of books; in this lives whoever is living. The beginning is good, yet learn from them the eternal. The help of the eye is the mouth and justice, the calling of the head and the signs of the teeth."

CAP. XXVII. — Months of the Hebrews, Egyptians, Macedonians, and Romans.

CAP. XXVIII. — How the holy chrism was prepared.

CAP. XXIX. — Who the giants were.

according to the LXX. There were also giants in Astaroth Charnaim, whom Chodollogomor, king of Elam, hid. After these things, in Hebron [were] the three sons of Sennad: whom Chaleb, the son of Jephonne, having received the city as his inheritance, utterly destroyed. And in the time of King David there were four giants, whom also the commanders of David slew: Jesbi, whom Abisa slew; Sethi, whom Soboches, the son of Aslothi, slew; Elæan, whom Ariog the Bethlehemite slew. The fourth, however, was the one with six fingers on his hands [and feet], whom Jonathan, the son of Samæas, the brother of David, struck down. Goliath also, the Chettite, is counted among the giants, whom David, while still a youth, struck down with a sling; and he, having also taken his spear, dedicated it in the Temple.

CAP. XXX. Concerning those who were fathers of many children.

Jacob had thirteen children. Gedeon the judge [had] seventy, whom his base-born son Abimelech also slew, while procuring for himself the rule of the people. Jair the judge, the Galaatite, also brought forth thirty-two sons. Labdon, he also having been among the judges, became the father of thirty children. David the king [had] twenty-two in all. Roboam, the son of Solomon, [had] twenty-eight sons and sixty daughters. Abias, his son, had twenty-two sons and thirteen daughters. Achaab, the king of Israel, [had] seventy sons, whom Jehu slew.

CAP. XXXI. How the people allocated the land of promise, as Jesus Nave apportioned it to them by lot.

The tribe of Rubim and Gad, and half the tribe of Manasse. These were the first to receive from Moses the region beyond the Jordan, which formerly belonged to the Amorrhæans and the Raphin, all of Basanitis. The tribe of Manasse, the other half-tribe, [received the region] also beyond the Jordan about Gadara, the land of the Gergesæans, and what is now called Scythopolis, as far as the maritime city of Dor. The tribe of Juda [had] the entire region lying above Idumæa, stretching as far as Sodomitis, and containing the cities by the sea, Gaza and Ascalon. The tribe of Symeon [had] Idumæa, which has maritime land neighboring Egypt and Arabia, lying beyond Gaza. The tribe of Benjamin [had] Jericho and Bethel, and Hierosolyma as far as the sea, in a narrow tract from the Jordan

There were also giants in Astaroth Charnaim, whom Chodollogomor, king of Elam, defeated.

Afterwards, in Hebron, were the three sons of Sennad, whom Chaleb, the son of Jephone, having taken the city as his inheritance, destroyed. In the times of King David, there appeared four giants, whom David’s generals also slew: Jesbe, whom Abisa slew; Seth, whom the son of Soboches of Astoth slew; Elean, whom Ariog the Bethlehemite slew. The fourth, however, more powerful than the others, was a man having six fingers upon his hands, whom Jonathan, the son of Samae, brother of David, slew. Goliath the Gittite is also numbered among the giants, whom the young David, while he was still a youth, killed with a sling, whose sword he took and hung as a gift in the Tabernacle of God.

CAP. XXX. — Who were the fathers of many children.

Jacob had thirteen children. Gideon the judge, the seventy, whom his base-born son Abimelech also slew from the midst of the people when he sought the rule for himself. Jair, the Gileadite judge, also fathered thirty-two sons. Labdon, who was also a judge, existed as a father of thirty sons. King David had twenty-two children in all. Roboam, the son of Solomon, fathered twenty-seven sons and sixty daughters. Abias, his son, had twenty-two sons and thirteen daughters. Achaad, the king of Israel, begat seventy children, whom Jehu slew.

CAP. XXXI. — How the people were divided the land of promise, as Jesus Nave distributed it to them by lot.

The tribe of Ruben and Gad and half the tribe of Manasse. These are the first who received from Moses the region beyond the Jordan, which was formerly the land of the Amorites and Raphim, and the whole of Basanitis. The tribe of Manasse received the other half tribe, the region also beyond the Jordan about Gadara, which belonged to the Gergesenes, and what is now called Scythopolis, as far as the maritime city of Dor. The tribe of Juda received the whole region which lies to the north of Idumea and extends as far as the Sodomites, whose maritime cities were Gaza and Ascalon. The tribe of Symeon [received] Idumea, which has the borders of Egypt and Arabia by the maritime region beyond Gaza. The tribe of Benjamin received Jericho and Bethel and Jerusalem as far as the sea. In the narrow tract which ^A extends from the river Jordan as far as Gabao, were the settlements of the Evites, of the Amorites about Bethel, and of the Jebusites about Jerusalem. The tribe of Ephraim, from Bethel to the great plain, as far as Gazara. From the Jordan, [were] the settlements of the Pherezites, Amorites, and Samorites. The tribe of Issachar, Mount Carmel and Mount Itabyrion, having the river as a boundary. This tract also was Pherezite. The tribe of Zabulon, from the river as far as the lake of Gennesaret. Also, the tract which was called the Valley. This region also was Pherezite. The tribe of Aser, the region which turns toward Sidon, in which is also the city of Arces. [It] was the land of the Canaanites. The tribe of Nephthalim, the regions about Damascus, beyond Galilee and the springs of the Jordan, which have their origin in the mountain. This was the land of the Kinaeans. The tribe of Dan, the regions about Azotus, Jamnia, and Gitta, from Accaron as far as the mountain from which the tribe of Juda began. All these inheritances of all the tribes were from the east to the west, and they divided the maritime region of Palestine and Phoenice.

CAP. XXXII. — Which are the cities of refuge, to which those who had committed involuntary homicide used to flee.

In the transjordanic territory, in the land of the tribe of Ruben: Bosor near the desert. In the tribe of Gad: Ramoth in the region of Galaad. In the tribe of Manasse: Gaulon in the Basanitide. In the remaining nine tribes and a half: Cedes in Galilee, in Mount Nephthalim; and Sychim, in Mount Ephraim; and Chebron, in Mount Juda. These six cities are situated about the Jordan.

CAP. XXXIII. — Which are the metropolises separated for the Levites.

From the tribe of Juda and the tribe of Symeon: the city of Kariathar-boc, which ^B is Chebron, the city of Elom. They also received Teella, and Daber, and Asan, and Achan, and Bethsamis, and Elba, and Bethur. From the tribe of Benjamin: Gabaon, and Gabel, and Anach, and Galamath. These are thirteen cities. From the tribe of Ephraim: Sychem, and Gazer, and Gabain, and Bethoron. These are four cities. From the tribe of Dan: Elthacol, and Gebaon, and Edom, and Geerem; these also are four cities. From half the tribe of Manasse: Canache and Belsan. These are two cities. From the other half of the tribe of Manasse: Gaulon and Bossoron. These also are two cities.

From the tribe of Issachar: Cisso, and Rhamath, and Debbatha, and Helie. These are four cities. From the tribe of Aser: Masala, and Abdoth, and Chelcath, and Raab. These are four cities. From the tribe of Nephthalim: Cedes in Galilee, and Emath, and Carein. These are three cities. From the tribe of Zabulon: Jeccom, and Cassir, and Rhemmon, and Ellan. These are four cities. From the tribe of Rubin, beyond the Jordan: Rosor, and Jazir, and Cedmoth, and Aphaath. These are four cities. From the tribe of Gad: Ramoth, and Matthanen, and Esebon, and Azir. These also are four cities.

CAP. XXXIV. — What cities and kings Jesus and Caleb the faithful took.

CAP. XXXV. — Who are the kings who came to the salt valley whom Abraham struck down.

CAP. XXXVI. — Who are the kings whom Abraham rescued along with Lot.

CAP. XXXVII. — What Hebrews took foreign women as wives.

[GREEK COLUMN] [Continued from previous page] νέντος, ἔδωκεν αὐτὴν τῷ Αὐνὰν γυναῖκα. Καὶ τούτου ἀποθανόντος, καὶ μὴ ἀπολύοντος αὐτὴν ἑτέρῳ γαμηθῆναι, δόλῳ ἡ Θάμαρ ἔσχεν ἐξ αὐτοῦ υἱοὺς, τὸν Φαρὲς καὶ τὸν Ζαρά. Μωϋσῆς τὴν Σεπφόραν, ἐξ ἧς ἔσχε τὸν Γερσὼν καὶ τὸν Ἐλιέζερ. Σαλμὼν τὴν Ῥαχὰβ τὴν πόρνην, τοὺς κατασκόπους κατακρύψασαν· ἐξ ἧς ἔσχε τὸν Ἰωβήδ, τὸν τοῦ Ἰεσσαὶ πατέρα, ἐξ οὗπερ γεννᾶται ὁ Δαβίδ. Οὗτοι μὲν οὖν, οἱ τεχθέντες ἐκ τῶν ἐθνικῶν γυναικῶν, καὶ εἰς τὴν τοῦ Σωτῆρος συντελοῦσι σάρκωσιν· ἐπὶ δὲ βλάβῃ ἑαυτῶν ἔσχον ἐθνικὰς γυναῖκας. Σαμψὼν τὴν Δαλιδά, δι' ἧς ἀπατηθεὶς, καὶ τὸν ἁγιασμὸν τοῦ ναζηραίου διεφθάρη, καὶ ἐκτυφλωθείς, ἀδοξῶν τελευτᾷ. Σολομὼν τὴν τοῦ Αἰγυπτίου θυγατέρα ἀγόμενος, καὶ Μωαβίτιδας, καὶ Ἀμμωνίτιδας, Σύρας καὶ Ἰδου- μαίας, Χετταίας καὶ Ἀμορραίας.

ΚΕΦΑΛ. ΛΗ'. Τίνες πολλὰς ἤγαγον γυναῖκας.

ΚΕΦΑΛ. ΑΘ'. Ὅσαι γυναῖκες τοὺς ἄνδρας διέφθειραν.

[LATIN COLUMN] that he might not marry her to another, Tamar by deceit had children by him, Phares and Zara. Upon his death, and the refusal of Judah to allow [Onan] to marry her to another, Tamar by deceit had children by him, Phares and Zara. [And upon the death of this one,] Moyses [took] Sepphora, from whom he begot Gerson and Eliezer. Salmon [took] Raab the harlot, who had hidden the spies: from whom he received Jobed, the father of Jesse, from whom David was born. These, then, who were born of ethnic women, contribute to the incarnation of the Savior; yet they had ethnic wives to their own detriment. Sampson had Dalila, by whom he was deceived and lost the holiness of the Nazirite, and being blinded, he died in dishonor. Solomon, by taking the daughter of the Egyptian king, as well as Moabite, Ammonite, Syrian, Idumaean, Hittite, and Amorite women.

Chapter XXXVIII. — Who were polygamists.

CHAPTER XXXIX. — How many women have ruined men.

dead; and, not allowing her to be married to another, she took Thamar by guile to have sons by him, Phares and Zara.

Moses married Sephora, of whom he begat Gerson and Eliezer.

Salmon took Raab the harlot, who had hidden the spies; of her he begat Jobed, the father of Jesse, from whom David was born. These men, indeed, were united to Gentile women, and they contribute to the incarnation of the Savior; but they suffered a great disadvantage to themselves by having Gentile wives.

Samson was deceived by Dalila, by whom he was deprived of his Nazirite holiness, and being blinded, came to a disgraceful end.

Solomon took the daughter of the Egyptian ^B and Moabite, Ammonite, Syrian, Idumaean, Gittite and Amorite women.

CHAPTER XXXVIII. — Who were polygamists.

Jacob took Lia, Rachel, Ballan, Zelphan; of whom he had 13 children.

Gedeon . . . . . . . of whom he had 70 children.

David more than 10, such as Achinon, Melchol, Abigail, Eggeth, Bittal, Eglen, Bethsabee, and others, whom he took in Jerusalem when he already possessed the kingdom in full. Of these he begat 13 children, but their names are not recorded. He had also Abissa the Sunamitess, who warmed him on account of his bodily ^C infirmity.

Now Solomon, having had seven hundred wives and concubines, and having had but one son (and yet he was not able to preserve this for the whole kingdom), had him by Naama the Ammonitess; or as another version has it, by Thamar the daughter of Abessalom.

CAP. XXXIX. — How many women ruined men.

Eve, seduced by the devil, [seduced] Adam.

Dalila, having shorn Samson and delivered the shackled man to his enemies, and because of this, he was first shamefully blinded.

Moreover, the women of the Amorites caused the slaughter ^D of the Israelite people, according to the counsel of the seer Balaam, which was suggested to Balac, leading them into apostasy.

The Egyptian woman could not seduce the chief cook of the king, but, having failed to seduce Joseph, she induced him by persuasion, as though Joseph had offered her violence; wherefore she also caused that chaste man to be cast into prison.

The wife of Job, who endeavors to persuade the most pious Job to speak some word against the Lord, but she could not because of the steadfast mind of the pious man. So also, women whom most wise Solomon had taken contrary to the law persuaded him to build temples to the demons whom they worshiped as gods. Jezabel deceived Achab to sacrifice to Astarte and to persecute the prophet Elias, for which they were both punished. Gotholia, the daughter of Achab and Jezabel, who plotted to destroy the Davidic race by means of her subjects. Herodias, who induced Herod to kill John the Baptist, by means of her own daughter who danced gracefully.

CAP. XL. — How many women benefited men, and through what they did became acceptable to God.

Sarrha, obeying Abraham and saying that she was his sister according to his proposals, on account of the fear of insult because of her beauty. And again, she prayed him to consort with the handmaid Agar, so that he might father a child, lest he too should die without children because she was barren.

Rachel and Lia, who obeyed their husband and followed him into Chanaan, leaving their father's house.

Rebecca likewise, who, out of desire for her husband whom she had only heard named, Isaac, left her father's home and set out to her betrothed.

The wife of Gedeon, who refreshed her husband from his fear regarding the apparition of the angel, while she instilled in him profitable persuasion concerning the divine favor.

Melchol, who sent David down through a window while he was about to be killed by Saul, and procured his escape from death.

Abigail, who rescued the utterly lost Nabal, who was about to be killed because he had insulted David, from the conflict by her supplication made to David, having appeased him with gifts on behalf of her husband.

The mother of Solomon, Bethsabee, who, according to the suggestions of the prophet Nathan, procured the kingdom for her son, having taught David what had been dared by Adonias.

Raab, who found favor before God through faith, sparing the spies and dismissing them by another way, and making covenants of safety with them.

Ruth the Moabite, who, out of desire for her mother-in-law, remained inseparable and was numbered in the Church of the Lord.

And the woman who [slew] the most wicked Abimelech, who had done terrible things against the people, achieved a very great thing for the people, dropping a piece of a millstone upon him from the

[LATIN COLUMN] that, having cast a stone from the wall against his head, she slew him. Likewise she who killed Sheba, son of Bichri, who had already occupied the city named Abel, and had defected from King David; for having cast his head over the wall to Joab, by this noble and wise exploit she delivered the whole city from siege. The woman of Tekoa was also wise, who, at the suggestion of Joab, caused Absalom to be recalled by his father from exile. The Queen of Sheba, too, who on account of Solomon’s wisdom undertook a journey into Judea, and for her wisdom in like manner attained a well-deserved honor. The widow of Zarephath, who received Elijah into her home, for a divine honor. The Shunammite woman, who received Elisha and prepared for him a quiet chamber, by which she greatly benefited both her husband and her whole household. For although she previously lacked children, she bore a son, and she received this same son back alive after he had died. In the time of the grace of Christ, Mary ministered to the salvation of the world, who for us brought forth in the flesh the only-begotten Son of God, our Lord Jesus Christ. Elisabeth, wife of Zacharias, conceived the precursor of the Lord, John the Baptist, and was deemed worthy of the gift of prophecy. The resurrection of the Lord also, which the three Marys were the first to see, they announced to the apostles. Joanna, moreover, the wife of Chusa, Herod’s steward, along with other most faithful women, following the Lord, brought with her resources and spent them on the ministry of those who accompanied the Savior.

CAP. XLI. — Which men were objects of admiration for their wisdom.

^A Daniel, who revealed the mystical visions of kings; concerning whom it was also said to the devil: “Art thou wiser than Daniel?” Ezra, who compiled the Holy Scriptures after the return of the Jewish people from Babylon.

Concerning which women have been remarkable for wisdom.

Thamar, who craftily enticed Judah to beget children. Rebecca, who managed affairs so that the paternal blessings might be given to Jacob, and sent him to Mesopotamia to his own kin on account of the wrath of Esau. Josabel, the daughter of King Joram and wife of Jodae the high priest, who hid Joas, the son of her brother Ochozias, so that he might not be put to death by Godolia, and preserved him until the manifestation of the Davidic kingdom. The Sunamitess was also wise, having welcomed the prophet Elisha, both by the preparation of the house and by her perseverance toward the prophet.

CAP. XLIII. — Concerning those who, on account of distinct cleverness, perished through their own wisdom.

Those who wished to build a tower up to heaven were scattered by the confusion of tongues. Pharaoh, craftily plotting the destruction of the people and wishing to keep them in servitude, perished in the very attempt. Abimelech, the son of Gedeon, striving craftily to secure the rule for himself, and having murdered his seventy brothers, was killed by a woman as if he were a dog. Saul, plotting the murder of David and hurling his spear at him, perished by his own sword. Achithophel, plotting dire things and being outdone before Absalom by the efforts of Chusi, met his end by hanging. Those who plotted to have Daniel thrown to the lions were themselves thrown to the beasts. And even earlier, the brothers of Joseph, having plotted to make void his expectation (which was noble on account of the dreams), found that they and all their affairs depended upon his judgment.

CAP. XLIV. — Concerning those who, by concealing the truth, found salvation.

Abraham, saying that Sarra was his sister, so that he might not be killed by the Egyptians on her account. Moses, saying to the Egyptian that he would lead the people away for three days for the worship of God. Samuel, anointing David as king, claiming to have come to Bethlehem for a sacrifice. Jonathan, speaking to his own father Saul about David, as if he had been entreated by him to go to Bethlehem. David, fleeing from Saul and saying to Abimelech the priest...

Abimelech, asserting that he had been sent by the king for a certain matter of his business. And coming to the Philistine, fearing that he might be killed, as he was a leader of the people, he feigned madness, inventing a thing which was not true for the sake of survival. And also Melchol, when her father was angry with her on account of the release of David, saying that she would have been killed by him if she had not done this.

CAP. XLV. — On those who by deceit performed works of justice.

Aod the judge, who killed Eglon, the king of the Moabites, by deceit, coming to him as a subject with gifts. Jael, the wife of Chaber the Kinite, who kindly received Sisara as he was fleeing, and gave him milk to drink and made him fall asleep, and finally pierced his head with a nail.

CAP. XLVI. — On those who under the pretext of goodness or piety caused death.

First the serpent, under the guise of good affection toward Eve, persuaded her to touch the tree of knowledge, as though they would become gods if they ate of it, and by this means cast her into death. And Cain, kindly exhorting his brother as if to see the fields, saying, "Let us go out into the field," and thus slew him. Jezabel, under the pretext of a fast being offered to God on behalf of the king, slandered Nabutha and put him to death. Ismael, appearing under the guise of friendship to Godolias, the prefect of the people left in Jerusalem, thus killed him.

CAP. XLVII. — On those just men who were killed.

Zacharias, the son of the high priest Jodae, while rebuking Joas for acting impiously, was stoned and killed between the temple and the altar. The prophet Urias, fleeing the threats of the people because he warned them not to act impiously, was called from Egypt to Jerusalem and was murdered. Nabutha the Jezraelite, refusing to give his paternal vineyard to Achab, was slandered by Jezabel and killed by being pelted with stones. Godolias, who was placed over the people after the captivity, was killed by Ismael because he was the prefect. The prophet Isaias was sawn asunder by Manasse, as the tradition holds; for indeed the Scripture did not record this. Judas Maccabeus and the sons of Assamonaeus were cruelly and contumeliously tortured and killed by Antiochus Epiphanes for the sake of the law. James, the brother of the Lord, who obtained the surname of "the Just" on account of his surpassing virtues, was killed by the people.

CHAPTER XLVIII. Who were fratricides.

Cain killed Abel. Abimelech, son of Gideon, killed his seventy brothers. Absalom killed Amnon. Solomon killed Adonijah. Joram, son of Jehoshaphat, killed his five brothers.

CHAPTER XLIX. Who practiced mercy against the will of God, and were killed on that account.

Saul, who did not kill Agag, king of Amalek, when he had been ordered to give him over to destruction, but spared him against the will of God, was condemned by the prophet Samuel to the loss of his kingdom. Ahab, having received the son of Ader, king of Syria, to kill him, contrary to the will of God spared him who had been delivered to him for death, and who had been a despiser of the God of Israel. On account of this, he himself was delivered to total destruction. The man who had been ordered by the prophet to strike him, as a demonstration of the kindness of God toward the disobedient Ahab, was told he would encounter a fierce lion because of his disobedience. And indeed, encountering it on the road, he was killed by it. The prophet sent under Jeroboam into Bethel to predict the future burning of the false prophets' remains upon the altar, having been ordered not to eat or drink in the land of Israel, was killed by a fierce lion on the road for failing to listen.

CHAPTER L. Who received death as the reward for their righteousness, and who had their lives prolonged on account of wickedness.

The son of King Jeroboam, being a youth, dies, because a good thing was found in him before the Lord, as Ahijah the prophet said to Ano, his mother, who was inquiring about his life. Josiah, the most pious king, dies on account of his righteousness, having heard from Huldah the prophetess: "Thus saith the Lord: Behold, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evils which I will bring upon this place, and upon all the people." Cain, that he might pay the penalty for fratricide until the seventh generation. The Canaanite nations also, that their sins might be filled up.

CHAPTER LI. Who were ordered to die without being ill.

Aaron, who was ordered to go up into the mountain that he might die. Moses, who heard: "Go up into Mount Nebo, and die." Daniel, who heard from the angel: "But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days." John the Evangelist.

CAP. LII. — Which of the saints died having lost their sight.

CAP. LIII. — Which of them remained and did not die.

CAP. LIV. — Which of the dead came back to life.

CAP. LV. — Which of the barren women bore children.

CAP. LVI. — Which of them dishonored their father.

[GREEK COLUMN] ^A Τίνες ἀλαζονευσάμενοι κατηνέ- χθησαν. Οἱ τὸν εἰς οὐρανὸν διήκοντα βουληθέντες οἰκοδο- μεῖν πύργον, τῇ πολυγλώσσῳ διασχισθέντες φωνῇ. Φαραὼ ἐπὶ τῇ ἑαυτοῦ δυνάμει θρασυνόμενος, καὶ λέγων· Τὸν Θεὸν οὐκ ἐπίσταμαι, καὶ τὸν λαόν οὐκ ἀποστέλλω· μετὰ τὰς δέκα πληγάς, ὑπὸ βυθὸν πανστρατιᾷ καλυπτό- μενος. Ῥοβοὰμ καταφρονήσας τοῦ λαοῦ, καὶ μείζω τοῦ Σολομῶνος τοῦ ἑαυτοῦ πατρὸς θελήσας φρονεῖν, τῆς πα- τρικῆς ἐξέπεσεν ἀρχῆς. Γολιάθ μέγα φρονήσας κατὰ παρατάξεως ὅλης τοῦ ἱεροῦ λαοῦ, ὡς κύων, λίθῳ νεανίου βάλλοντος αὐτὸν, κατέπεσεν. Ἀβεσσαλὼμ ἐπὶ κόμῃ, καὶ Ἀδωνίας ἐπὶ κάλλει ἐπαρθέντες, ἀτίμωτον ἑαυτοῖς βίον κατέστρεψαν. Ὁ τῶν Βαβυλωνίων βασιλεὺς Σενναχηρείμ μέγα θρασυνθεὶς ἐπὶ τῇ τῶν ἐθνῶν παραλήψει, καὶ κατὰ τοῦ Ἐζεκίου, ὡς μὴ δυναμένου βοηθεῖσθαι, διὰ Ῥαψάκου κατεπαρθείς, τὸν ἑαυτοῦ στρατὸν θεηλάτῳ πληγῇ ὑπὸ μίαν καιροῦ ῥοπὴν ἀπολλύς, καὶ δραπέτης, μόνος ἀποδι- δράσκων εἰς τὴν ἑαυτοῦ γῆν, κἀκεῖσε πρὸς τῶν οἰκείων παίδων ἀναιρούμενος. Ὁ Συρίας βασιλεὺς Ἀδάδου ὁ υἱὸς, πάντα τὸν τοῦ Ἰσραὴλ λαὸν ἀφανίζειν ἀπειλῶν, διὰ παι- δαρίων σλς' μυρίους πολεμιστὰς ἑαυτοῦ ἀπόλλυσι, καὶ τὴν ὅλην ἑαυτοῦ βασιλείαν διεφθείρετο. Ὀζίας ὁ βασι- λεὺς ἐπὶ δικαιοσύνῃ μέγα φρονήσας, καὶ ἱερᾶσθαι βου- λόμενος, λεπρωθείς, οὐ μόνον τῆς βασιλείας, ἀλλὰ καὶ τῆς οἰκίας ἐξεβάλλετο. Ναβουχοδονόσορ ἐπὶ τῇ πάντων κρα- τήσει τῶν ἐθνῶν, καὶ τῆς Βαβυλῶνος αὐξήσει, ὑπὲρ ἅπαν- τας ἐπαρθεὶς, τὴν τοῦ ἀνθρώπου διάνοιαν ἀφαιρεθείς, θηρίου ψυχὴν καὶ τρόπον ἔσχηκε. Καὶ Φαρισαῖος ἐπὶ τῇ ἑαυτοῦ δικαιοσύνῃ μέγα φρονήσας, καὶ ἐπὶ ταύτῃ κατὰ τοῦ τελώνου θρασυνθεὶς, τὴν δικαιοσύνην ἀπόλωλε.

ΚΕΦΑΛ. ΝΗ'. Τίνες διὰ ταπεινοφροσύνην εἰς δόξαν καὶ ὕψος ἤχθησαν.

[LATIN COLUMN] ^B CAP. LVII. — Quinam dum efferuntur dejecti sunt. Quinam turrim in cœlum pertingentem ædificare dum volunt, multilingui voce scissi sunt. Pharao, qui in sua potentia gloriabatur audacter, et dicebat: Deum non novi, et populum non dimitto, is post decem plagas cum universo exercitu maris aquis obrutus est. Roboam, qui dum populi nullam habet rationem, et plus quam pater ejus Salomon vult sapere, a paterno excidit imperio. Goliath, superbe sapiens adversus aciem universam sancti populi, velut canis, lapide eum percutiente adolescentulo, cecidit. Abessalom qui ob comam, et Adonias qui ob formam elati erant, inhonoratum sibi vitæ finem conciliarunt. Babyloniorum rex Sennacherim valde ferociens ob devictas gentes, et adversus Ezechiam, tanquam qui juvari nullo modo posset, per Rapsacem elatus, suum ipsius exercitum divinitus immissa plaga sub unum temporis momentum amittens, atque arrepta fuga, solus evadens in terram suam, ibidem a suis pueris interfectus est. Syriæ rex Adadi filius, qui dum minitatur se universum Israeliticum populum internecioni daturum, ab adolescentibus ccxxxvi, decem pugnatorum suorum millia amisit, totumque regnum suum perdidit. Ozias rex, qui ob justitiam superbos spiritus sumens, volensque sacerdotem agere, lepra percussus, non modo regno, sed domo etiam ejectus est. Nabuchodonosor ob omnium gentium victoriam, auctamque Babylonem, super omnes elatus, amissa hominis mente, feræ instar animum obtinuit. Pharisæus etiam ob propriam justitiam alte sapiens, atque ex ea in publicanum audacter invectus, justitiam amisit.

Chapter LVIII. — Quinam propter humilitatem ad gloriam et celsitudinem evecti sunt.

Chapter 57. — Who were cast down while being carried out.

Those who, while wishing to build a tower reaching to heaven, were divided by a multi-lingual voice. Pharaoh, who boasted audaciously in his power, and said: ^A I do not know God, and I do not let the people go, he, after the ten plagues, was overwhelmed by the waters of the sea with his entire army. Rehoboam, who, while having no regard for the people, and wishing to be wiser than his father Solomon, fell from his paternal empire. Goliath, thinking proudly against the entire army of the holy people, like a dog, fell when the young man struck him with a stone. Absalom, who was puffed up because of his hair, and Adonijah, who was puffed up because of his beauty, brought upon themselves an unhonored end of life. ^B Sennacherib, king of the Babylonians, raging greatly because of the conquered nations, and puffed up through Rabshakeh against Hezekiah, as one who could in no way be helped, losing his own army by a plague sent divinely in a single moment of time, and having taken to flight, escaping alone to his own land, was killed there by his own sons. Adad, son of the king of Syria, who, while threatening that he would give the entire Israelite people to slaughter, lost ten thousand of his fighters to 132 youths, and lost his entire kingdom. King Uzziah, who, taking on proud spirits because of his righteousness, and wishing to act as a priest, struck with leprosy, was cast out not only from the kingdom, but even from his house. ^C Nebuchadnezzar, because of the victory over all nations and the growth of Babylon, puffed up above all, having lost the mind of a man, obtained the spirit of a beast. The Pharisee also, thinking highly because of his own righteousness, and audaciously attacking the publican because of it, lost his righteousness.

Chapter LVIII. — Who were raised to glory and highness on account of humility.

Joseph, while he patiently and humbly endured the troubles brought upon him by his brothers and his reputed mistress, was promoted to the rule of Egypt. Jacob, fleeing the threats of his brother, and changing his hospitable hearth for ^D his father's, returned heaped with riches and honors. Judah, falling before Joseph because of those things which had been wrongly done against him, was held worthy to become the author of the royal lineage. The Gibeonites, while they approached Joshua when he was defeating the nations, through humility remained in their own, having obtained safety. David, constantly humble in those things which he endured from Saul, also obtained the kingdom. Jeremiah, being beaten and guarded in prison because of his truthful predictions, while he humbly suffered these

Chapter 59. — Who were accepted and pleasing to God on account of murders committed.

[GREEK COLUMN] ...protector of the people during the time the city was besieged. The Ninevites, assuming humble dispositions at the preaching of Jonah, obtained mercy and remained unharmed. The Lord also, concerning the Publican who ascended to the temple with great humility and condemned himself for his faults, declared him to be justified above the boastful Pharisee.

[LATIN COLUMN] ...was the protector of the people at the time the city was besieged. The Ninevites, assuming humble spirits at Jonah’s preaching, obtained mercy and escaped punishment. The Lord also declared the Publican, who went up into the temple with great humility and condemned himself for his sins, to be righteous above the boastful Pharisee.

Chapter 59. — Who were accepted and pleasing to God on account of murders committed.

Moses, while he kills the Egyptian, and takes vengeance for the injured Hebrew. Phinehas, son of Aaron, who pierced Zimri and Cozbi, and in this way appeased the just anger of God against the people. Samuel the priest and prophet, while he killed Agag, king of the Amalekites, and fulfilled the will of God, which Saul had not fulfilled. Those who ran to Moses when he called in the desert, and slaughtered their own kin who remained in the impious opinion of worshiping an idol. David, killing the young Amalekite who boasted to him that he had killed Saul: likewise Rechab and Baanah, sons of Rimmon the Beerothite, who had killed Mephibosheth, son of Saul, as if to gratify him, and had brought his head to him. The woman who killed Abimelech from the wall, having thrown a fragment of a millstone at him. The woman who arranged for Abessa to be killed, who was about to make the city subject to a siege, and had his head thrown from the wall by Joab.

Chapter 60. — Who perished by being stoned for violating the laws.

The son of Shelomith, daughter of Dibri, because of blasphemy, who, quarreling with another, pronounced the name of God contumeliously. He who gathered wood in the desert on the Sabbath. Achan the sacrilegious, who hid from the anathema of Jericho.

CHAPTER LXI. — And who likewise were just on account of piety.

Naboth the Jezreelite, slandered by Jezebel as if he had cursed God and the king. Zechariah the priest, son of Jehoiada, stoned under King Joash between the temple and the altar, because he exhorted him not to act impiously.

Chapter 62. — Who had forbidden sexual relations by law.

Lot, who slept with his daughters. Reuben with his father's concubine. The Gibeonites in the tribe of Benjamin, who abused the wife of the Levite who was staying with them, to the point that she even died from the oppression. Because of which crime, a great slaughter of the people also occurred. Ammon, who

procurator of the people at the time city was besieged.

The Ninevites, having taken on humble spirits at the preaching of Jonah, obtained mercy, and went unpunished.

And the Lord, speaking of the publican who ascended into the temple with great humility and condemned himself for his faults, asserted that he was justified over the boastful Pharisee.

CAP. LIX. — Who were accepted by God for slays performed.

Moses, while slaying an Egyptian, performs vengeance for the wronged Hebrew.

Phinehas, the son of Aaron, who pierced Zambren and Chasnen, and in this way appeased the just wrath of God against the people.

Samuel the priest and prophet, having slain the king of the Amalekites, Agag, and fulfilled the will of God, which Saul had not fulfilled.

Those who rushed to Moses while he was in the desert, and killed their relatives who persisted in the impious view of idol worship.

David, slaying the young Amalekite who boasted to him that he had killed Saul; likewise also Rechab and Baanan, who—as if wishing to be rewarded by him for killing Memphibosthe, the son of Saul—brought his head to him.

The woman who killed Abimelech from the wall, having thrown a millstone piece down upon him.

The woman who caused the one who was about to move a siege against the city of Abessa to be killed, and had his head thrown down from the wall by Joab.

CAP. LX. — Who were stoned for transgressing the laws.

The son of Salomith, the daughter of Dibri, who blasphemed God while fighting with another.

He who gathered wood on the Sabbath in the desert.

Achar the sacrilegious, who hid the anathemas of Jericho.

CAP. LXI. — And who were likewise just on account of piety.

Naboth the Israelite, falsely accused by Jezebel as though he had cursed God and the king.

Zacharias the priest, the son of Jodae, who was stoned under King Joas between the temple and the altar, because he exhorted him not to act impiously.

CHAPTER LXII. — Who committed prohibited sexual unions.

Lot, who had intercourse with his daughters. Rubim (Reuben), with his father's concubine. The Gibeonites in the tribe of Benjamin, who abused the Levite’s wife who was a guest among them, so that she even died from the oppression. Because of which act, a great slaughter of the people occurred. Amon, who defiled his sister ^A Thamar, a virgin, and after the insult, sent her away from his house. Absalom, who, by the counsel of Achitophel, defiled his father's wives to his father's dishonor.

CAP. LXIII. — Who have been known by two names.

Jethro, the father-in-law of Moses, who is also called Raguel and Jobab. The king of Geth, to whom David fled for refuge. Josephus says that, at his circumcision, he was named Melchias by his parents, but that he was named Moses by the daughter of Pharaoh who took him up. Gideon the judge, who is the same as Jerobaal. Adonias, who is also Ornias. Ochosias, who is also Lazias. Heliacim, who is also Joacim. Idithum the psalmist, who is also Etham. Chiram, who built the temple under Solomon, who is also Echias. Esdras, who is also Salathiel. Nathanias, whom Nabuchodonosor renamed Sedecias. And in the New [Testament]: Peter, who is also Simon and Symeon and Cephas. Thomas, who is also Didymus. Thaddeus, who is ^B also Lebbaeus and Judas of James. Mark, who is also John.

CAP. LXIV. — Who were named with a second name.

Abram was named Abraham. Jacob, Israel. Joseph, Komphthombanech. Ananias, Sodrach; Azarias, Misach; Misael, Abdenego; Daniel, Baltasar. Paschor, "transmigrator." And in the New [Testament]: Simon was named Peter. John and James the apostles, Boanerges, which is, sons of thunder.

BOOK II. CAP. LXV. — What things are understood concerning the one divinity.

"Hear, Israel, the Lord your God, the Lord is one." "I am the Lord your God." And "let them know that you alone are Lord, most high over all the earth." And the Lord says: "That they may know you, the only true God." And the ark in which Noah was saved was finished in one cubit. One was the temple ^C in which God was worshipped. One is the law. The ark is one.

CHAPTER LXVI. — What is said concerning the dual subsistence.

"Let us make man according to our image and likeness" (Gen. I, 26). "Behold, Adam has become as one of us" (Gen. III, 22). "What is his name, or what is his son's name?" (Prov. XXX, 4). And the Lord says: "I and the Father are one" (John X, 30). And: "That they may know thee the only true God, and Jesus Christ, whom thou hast sent" (John XVII, 3). And again: "We will come, I and the Father, and make our abode with him" (John XIV, 23). The law was written on two tablets. There are two breasts of the bridegroom in the mystic canticle, by which the bride is nourished—namely, by the law and by grace. There are also two orders of the bride herself, the priestly and the lay order.

CHAPTER LXVII. — What is accepted concerning the Trinity.

"Come, let us go down, and there confuse their languages" (Gen. XI, 7). The Baptism which is celebrated in the Trinity, in the name of the Father, and of the Son, and of the Holy Spirit (Matt. XXVIII, 19). There are three intellectual orders: of the heavenly, of the aerial, and of the earthly. There were three founders of the whole human race: Shem, Ham, and Japheth. Three were the patriarchs of the people: Abraham, Isaac, and Jacob. The ark in which Noah was saved carried three numbers, thirty, fifty, ^B and three hundred, and it was finished in one cubit; by which the Unity in Trinity is recognized. Three angels were seen by Abraham, making the promise of the son to be born from the barren woman. Three solemnities were established by law, occurring every year: the solemnity of the Passover, the solemnity of Pentecost, and the solemnity of Tabernacles. The testimony of three men is held to be true. The Spirit bears three testimonies: concerning truth, concerning justice, and concerning judgment. Among the dead the Lord spent three days, of whom Jonah was the figure.

CHAPTER LXVIII. — Which are the stations of the people setting out from Egypt.

In the first month, on the fifteenth day of the month (this is the Xanthicus among the Macedonians), they departed from Rameses, on the day after the Passover, when they had eaten the Paschal lamb in Egypt. Therefore, at the first station, they came to Socchoth. Second, into Buthan. Third, into Peroth. Fourth, over against Magdolus. Fifth, over against Heroth. Sixth, they crossed the sea into the desert, penetrating it by a journey of three days, and came to the place where the waters were bitter, making their journey for three days through the divided sea. Seventh, at the station, they came from the place of bitter water, which is the fountain of Merrha, into Elim; where they found twelve fountains, and seventy palms. Eighth station, from Elim they came to the Red Sea. Ninth, from the Red Sea into Raphica.

10. To another Elim. 11. To Raphidim, where Amalek attacked the people, but was defeated by the raising of Moses' hands. 12. In the desert of Sinai. 13. To the graves of craving, where, having grumbled much because they remembered the bread and meat they used to eat in Egypt, they cried out against Moses, and received the promise of manna, that food snowing down from heaven. From the graves of craving, in the 14th station they came to Aseroth. 15. To Ramatha. 16. To Remmopheres. 17. To Elbona. 18. To Deseleth. 19. To Ismacelath. 20. To Saphar. 21. To Charadath. 22. To Maceloth. 23. To Chattoath. 24. To Tarath. 25. To Matgera. 26. To Selmona. 27. To Masuruth. 28. To Babeth. 29. To Mount Galaad. 30. To Senabatha. 31. To Serbona. 32. To Gesion Gaber. 33. In the third month from the departure, in the desert of Sinai. Here Jethro, the father-in-law of Moses, comes to him, bringing him his wife and children. Here occurred the manifestation of God to Moses, and the instruction and admonition to the people, and the impiety of the people regarding the sacrifice to the calf. But because of these impious crimes, the people were punished, in order that they might not enter the land of promise, and they were cut down wandering through the desert. And in the 34th station they were brought into the desert of Phagan, which is Cades. 35. From Cades to the mountain of Edom. Here Aaron dies, in the fortieth year of the people's departure from Egypt, in the fifth month, which among the Macedonians is Lous, on the first of the month, being 123 years of age. 36. Station, they came to Elmona. 37. To Phino. 38. To Oboth. 39. To Gae, in the borders of Moab. In these borders the king of the Moabites summons the magus Balaam to curse the people. 40. Station, from Moab, having been punished for being initiated into Beelphegor, they came to Zareth.

^A 41. To the region beyond Arnon. 42. To Phrear. 43. To Debbogad. 44. To Gaemon Deblathem. 45. To the mountains of the Amorites, opposite Nabau. 46. At the western parts of Moab, near Jericho. 47. At the Jordan, between Simoth and Melsat, at the west. Here Moses ended his life; and having written the Deuteronomy beyond the Jordan ^B in the desert to the west, he recited it to the people, in the fortieth year of the exodus, in the eleventh month—this is the month Distros among the Macedonians—on the calends of the month. And having been commanded to ascend to the summit of Mount Phasga, and to behold the whole land of promise from afar, having reached that place at the age of one hundred and twenty years, he died.

BOOK IV. CHAPTER LXIX. What are the wonders Moses saw, and what were performed through him.

On Mount Sinai he sees the bush burning, yet green and not being consumed by the fire. Having requested to provide a sign of his mission into Egypt, he was commanded to cast down his shepherd's staff, and again, seizing the serpent by the tail, he restored it to a staff. Being commanded to hide his hand in his bosom, he brought it out white as snow ^C and altered, and having hidden it again, he brought it back restored to its natural state. Going down to the ministry proposed to him for Egypt, he met an angel and was being choked, but his wife, perceiving this and having appeased the angel—saying to him, "You are a bridegroom of blood to me"—restrained him from the assault. Having gone down to Egypt, he comforted the multitude of the people being oppressed under the enslavement of the Egyptians, as being one sent by God to provide them with freedom. And to the king who was disobedient in allowing the people to go out for the worship of God, he brought the ten plagues, the people being with the Egyptians, and suffering nothing from the plagues because of their coexistence. For in the first plague, he turned the waters of Egypt into blood, and again ^D upon being asked, he restored them. By the second plague, he filled the whole of Egypt with a multitude of frogs. And since they refused even these, gathering a huge swarm of gnats, he filled the air of Egypt. And in addition to these, he brought upon the Egyptians the dog-fly, the most shameless of all, which he inflicted upon them as they would not allow the people to advance to the worship of God. And following these, he brought down hail which destroyed everything that was caught in the open.

Then, clouds of locusts, which consumed all the fruits. And darkness, obscuring only the Egyptians, not darkening the Hebrews. He inflicted a tenth and final plague upon them: the death of the firstborn, all together at one sudden moment of time. After the departure of the people out of Egypt, as the Egyptian army pursued them, he divided the Red Sea for the passage of the people, and again brought it back over the pursuing king, whom he overwhelmed in the depths of the sea, having struck the sea with his rod, just as he had struck it before for the passage of the people. The bitter water of the fountain of Merra he transformed into a drinkable stream, having dipped wood into it, just as he was commanded to do. He foretold that God would rain manna in the desert for the sustenance of the people, and so it happened. By predicting that quail would descend, when the people desired to eat flesh, he educated the people in the knowledge of God. From a dry rock struck by a rod, he caused a sudden gushing stream of river water. By the stretching forth of his hands, he gained a victory in war for the people against the army of Amalek that had come upon them. ^B He received the law from God written on two stone tables, having fasted for forty days; and again, on account of the impiety of the people, having shattered the God-written tables, he ascended Mt. Sinai a second time, and having likewise fasted another forty days, he renewed the law, having carved it upon the tables he had brought up. He came down with his face glorified, so that the people could not even look upon him. And he himself became the lawgiver for all the statutes of the people. He was deemed worthy of divine visions more than all the prophets. He beheld the wondrous patterns of the intellectual essence, according to which he was commanded to construct the sacred tabernacle. He constructed the sacred tabernacle as a copy of the intellectual essence. He compounded the sacred chrism, through which he initiated the priesthood. ^C He appointed as high priests his brother Aaron and his children, by means of that chrism he had prepared. He sanctified the sacred tabernacle and everything in it by anointing it with the holy chrism. He was the first to establish the Sabbath, demonstrating it through the double gathering of the manna and its incorrupt preservation, which had not been known before. He delivered three lawful feasts to be celebrated by the people annually. He punished those who had made the calf through those who ran to him, killing three thousand of the obstinate. He gave laws to the people. He also numbered the Levites, separating them from them. He gave instructions to them concerning sacrifices, and the lifting of the sacred tabernacle, and the orderly march. He showed fire upon the altar, brought down from heaven at the first procession, and it remained unquenched. Those who offered...

^A from that fire, Nadab and Abiud the priests, he showed having fallen by a divinely-sent plague. ^B He instituted a distinction between clean and unclean animals. He ordered that the appointed sacrifices should be offered for the remission of sins. He demonstrated the distinctions of lepers and the maimed from the sacred assembly, and ordained what should be offered for their purification and how. Having subdued the Amorites without bloodshed, he divided their land into lots for the two tribes of Reuben and Gad. He slew the king of the Midianites, and the seer Balaam who became a counselor of evil for him against the people. He foretold that the twenty-four thousand among the people who had been initiated into Beelphegor would be destroyed. He presented a sign and type of the saving cross in the brazen serpent which he erected, upon which those who were bitten by the serpents looked and did not perish. He compiled five books for the people, and left them for constant meditation and teaching of sacred words, and for a memory of the things which happened for them and to them, and as a prophecy of the evils coming upon them—both from negligence in piety and from a turning toward impiety. But he also sang another canticle for them, after the one recounted concerning the salvation through the sea, saying that the nations will be preferred to them when they behave impiously, which were previously senseless, and will be taken up by God to the provocation of those who provoked God with their many idolatries. The five books of his are Genesis, Exodus, Leviticus, Numbers, ^C Deuteronomy.

Caput LXX. What signa were performed by Jesus Nave (Joshua), and what miracles were worked for the people through him.

He divided the Jordan river so that the people might cross over to the land of promise. He ordered that twelve large stones, according to the number of the twelve tribes, be brought up from the river and deposited for the people as a memorial of their journey which took place through the river that had become dry. He circumcised the six hundred thousand of the people with stone knives. He destroyed the walls of Jericho by the sound of trumpets. He discovered by lot the sacrilegious Acharer, because of whom the people were being defeated, and had him stoned to death. He took the cities of the nations and their kings without bloodshed. Fighting for the Gibeonites who had become deserters to the people, he stayed the course of the sun for perfect victory on their behalf. He distributed by their lots to the tribes the land which he had taken from the nations. To the most faithful Caleb, son of Jephonne, he assigned an inheritance worthy of him. Rahab, who had received the spies, he honored by enrolling her with the people. To the priests and the Levites ^D he assigned the cities and their suburbs. Six cities of refuge

Six cities of refuge he gave. ^A

CHAPTER LXXI. — What miracles were performed by the Judges.

to descend to the nearby river, and there he would point out those who were to go to battle with him. When therefore the ten thousand had descended to drink water, he ordered that the men be observed who, leaning down to drink, would press their mouths to the water, and those who would draw ^A a draft with their palms and lap it up like dogs. These men were found to be only three hundred. Again, having sent away the nine thousand seven hundred, he hears that through the three hundred he would put the enemy to flight without a struggle. He orders them therefore to carry jars and torches in their left hand, and trumpets in their right; then, having thrown down the jars, to sound the trumpets and shout: "A sword for God and for Gedeon." When these things were brought to pass in this manner, the enemies, who were an infinite multitude, were cut down by their own hands, and having mastered the four enemy kings, he smote them with an axe: Oreb, and Zeph, and Zebee, and Salmana, who were kings of the Madianites and Amalekites.

After these things, the people again sinning and acting impiously, their enemies become their masters. Jephthae the Galaadite is appointed as judge, who, being about to wage war against the nation of the Ammanites, made a vow for victory, that he would offer as a sacrifice for that victory whoever should first meet him, as he returned from his house. His only begotten virgin daughter, whom he had, met him; and he offered her, the girl also freely offering herself. ^B Again, when the people cooled in their piety and were being trampled by the Philistines, and were lamenting their calamity, Samson the Nazarite by way of life becomes judge, who had his strength in his hair. And first, he killed a lion that had met him on the road, having seized it with his hands. Afterwards, having entered to view that dead lion, and having found a swarm of bees sitting in its skull, taking honey from it, he ate. Being set aside on account of a woman, an ethnic whom he wished to marry, by her father, he took vengeance on her fellow tribesmen for this. Having caught three hundred foxes, and having tied their tails in pairs with lighted torches, he released them into the fields. In this way, therefore, he burned all their crops (for it was the time of harvest). Then, the Philistines warring against the people on account of this wrong done by Samson, it is agreed to end the war if they would hand over Samson bound to them. And having bound him, as he was willing, his own people handed him over to the Philistines with ropes. But he, immediately breaking his bonds, and having found the jawbone of an ass, smiting with it, he killed a thousand of them. Because of the labor of destroying them, burning with thirst, he was like to perish. Again, therefore, having taken the jawbone, he found water springing up for himself, as much as could heal his thirst. At another time, approaching the city of the Gazaeans, and having stayed with a certain woman, he was watched by the citizens in order to kill him; but he, having woken up at night and having seen the guards at the gates sleeping, ^C

taking up the gates upon his shoulders with the doorposts and bolts, deposited them on a hill opposite the city, which was ten stadia away. Overcome later by a desire for a foreign woman, and having been forced to reveal in what he possessed his strength, he was handed over to the enemies. For when the woman knew that his strength was in his hair, she showed him to be weak by shaving it off. Taking him, the enemies held him captive, and they mocked him, feasting before their own gods, and they punished him by blinding his eyes. But when he perceived his hair growing and his strength returning on account of this, he prayed to God to effect his vengeance. And having been brought into the place where the enemies were feasting before their gods, in order to be mocked, he begged his guide to lead him to the columns that supported the temple. When he led him, though he saw nothing, grasping the two columns and having cried out with a loud voice to God, he pulled down the temple upon himself and the people who had gathered to watch him in his humiliation. ^B Thus, therefore, he tore down the temple and destroyed himself along with the multitude of the city, killing more in his death than he had killed while alive.

CAP. LXXII. — What miracles were performed by Samuel.

While still a boy, he heard a divine voice while being raised in the sacred tabernacle, that Eli the high priest would be deposed from the high priesthood along with his whole house. He became simultaneously a priest, and a prophet, and a judge of the people, and having presided in an aristocracy, he distinguished himself in all things. He taught the people to obey the laws; and when the Philistines approached to fight at the time of his teaching, he encouraged them, exhorting them not to fear the onslaught of the multitude of the enemy. Immediately, performing the sacrifice of prayer, he turned the enemies to flight and restored the victory over them to the people, having made them rich from the spoils which they had seized ^C after their conquest. When the people requested to be governed by a king, like the [other] nations, he anointed Saul and foretold to him, as he was departing on his journey, the signs that would occur confirming his kingship. Having addressed the people regarding his own former administration, and having taught them to obey the laws and what the power of the kingdom was—for they did not know how great it was—he showed them the anointed king. And in order to confirm his true words, which were well-pleasing to God, he asked God to provide rains, and immediately, with thunder and divine signs occurring, God rained so much that the people, fearing the downpour, confessed that they knew through him the power of God, and prayed to the prophet that God might grant a cessation of the rains. Saul sinned, and

the same, while he rendered the portents of the rain, until such time as God rained, and the people, learning from the truth of the power of the rain, confessed that he told them of the power sent by God, and the prophet prayed to God, that He might avert the rains. When Saul had sinned, and had not been obedient as to the things which had been commanded him, he was told of the removal of his kingdom, and how it had been given to another by God, while he was still alive. He anointed David, the son of Jesse the Bethlehemite, as king while Saul yet held power, and predicted to him that he would be acceptable to God. Having become an old man, he died in his own city, leaving behind sons not at all worthy to succeed him.

CAP. LXXIII. — What are the deeds of David, and what wonders were performed for his sake.

^BHaving been anointed as king, he continued to pasture his father’s flocks, unknown in the meantime to men. He overthrew the Gathite Goliath, a giant of a man who was exulting vainly against the entire Hebrew army, with the cast of a single stone. He slew lions and bears, suffocating them with his hands while they attacked his own flock. By playing his lyre, he caused the demon tormenting Saul to cease its vexing, and he mitigated the burden on Saul. When the bands of dancing virgins testified that he possessed praises ten times greater than King Saul, he was not carried away by these encomiums; on the contrary, he incurred the envy of the king. He escaped the hands of the envious one, who often strove to kill him, by the aid of divine providence. For the sake of the marriage of Melchol, because of the cruelty of her father, he brought the one hundred foreskins that had been stipulated for him. He saw those who had been sent by Saul to bring him to be put to death prophesying his own kingdom. ^C And again he saw others, who had likewise been sent, prophesying the same things as the former. But when [Saul] himself arrived, because he did not believe those who reported the things about the prophets, Saul, wishing to make away with him by his own hand, was himself seen prophesying the kingdom of God in an unseemly manner; for, being carried out of himself and stripped naked in the open air, he uttered these things while being unaware of them. Fleeing from Saul, he came into the priestly city and took the sword of Goliath, which had previously been dedicated by him; he also consumed the sacred loaves with those who were with him. By the woman whom he had taken according to the malicious intent of her father, in order that he might be killed, he was saved by this same woman, who helped him escape through a window from the bloodthirsty hands of her father. Coming to Anchus, the king of Gath, and being recognized as the one who had overthrown Goliath, he feigned epilepsy, and because of this was held in pity and escaped death. When Saul, who was pursuing him, slew the 350 priests, he received the fleeing Abiathar, though he himself was living in exile and was in need ^D of those to perform holy things for him. When enemies attacked the people, while he was being pursued in Judea, he fought against those who were warring against them, and he sent to those who were pursuing him the spoils he had stripped from the enemy nations. When Saul invaded a second time, he did not kill him; rather, he gave signs of his own deliverance, on one occasion by the fringes of his cloak, on [the other]

CHAPTER LXXIII. — Quænam sunt Davidis gesta, et prodigia illius gratia perpetrata.

^A Having taken away the spear and the water jug, he would return them, showing that he waited for God to be his vindicator, even though he had received from Him the authority to act. In the mountains and deserts, during the time of his flight, he became a guardian of the flocks, and he provided himself as a defender to those who owned them. When Nabal insulted him, at the time of the shearing of the sheep, after he had requested blessings in return for the guarding of the flocks, David, unable to bear the insult, was hurrying to kill him, had not a wise woman of Nabal’s, by name Abigail, met him with gifts and appeased him with prophetic words. God acted as his avenger, for Nabal died most quickly. For when he had sobered up from his drunkenness, and realized the extent of the insult he had offered and what he was about to suffer, he died, smitten with fear. When Anchus wished to have him as an ally in the war against Saul, those belonging to him did not allow it, even though David himself wished it. Here too he received another providential aid ^B from God Himself. For when he wished to fight together with the Philistines in that battle in which Saul and Jonathan were destined to fall, being sent away by Anchus from the fight against his own people, he learned that the cities of Judah had been plundered by the Amalekites. Pursuing them, he destroyed his enemies, sent back to those who had been plundered their wives and children, and thus, instead of an enemy, he became a protector and guardian to his own people. Here he established a law that the spoils taken from enemies should be distributed equally among the baggage carriers and the combatants, since the wicked men among those who had pursued the Amalekites with him did not want to allot a portion of the booty to those who, because of physical weakness, had remained with the common supplies. ^C When Saul died in the battle against the Philistine Anchus, he did not hear of his fall as of an enemy, but lamented him as a kinsman and protector, and composed a funeral hymn for him and for his son. As for the man who brought him the insignia of King Saul, and announced his death, and claimed indeed to have done some service for him in the matter, appearing to come to him as a bearer of good news, he put him to death as an evil messenger. He was anointed for kingship three times. First, by the priest Samuel in his own home, Bethlehem; second, by the Judean people; and third, by the whole people together, in the city where he was staying, Hebron. ^D He summoned those who interred the remains of Saul and his son—they were from the city called Jabes—and admired them greatly, and blessed them. He never rejoiced at the destruction of his enemies. For those who had killed Saul’s son, Memphibosthe, who was held in honor by some, and who wished for the father’s kingdom to be possessed by him as being owed to him, he did not merely fail to accept them: rather, he punished them, and the bodies having been impaled...

he displayed them to all the people in the public ways. He hated even those who seemed to have committed some act for his sake that should not have gone unpunished. Thus, he turned away from Joab, his general, who had killed Memphibosthos’s general (to whom the name Abenner was given), so much so that he counted him among his enemies and ensured that vengeance for him who had been wickedly slain was not left unexacted. Regarding the foreskins, he took as a wife Melchol, whom she had been given by her father to another, a certain Phaltias; having recovered the kingdom, he took her back, judging neither that he had done Phaltias an injustice, nor that Melchol had become an adulteress. The Jebusites, who held bodies that were signs of their own souls—for they were all lame and blind—when they tried to prevent his entry into the city, he captured the city, although he did not commit the slaughter of them. The warring nations that threatened the people, and the neighbors who were enemies of the people—the Philistines, the Moabites, and Syrians, and furthermore the Ammonites and Amalekites—having brought them down from their own hegemony over the people, he made them tributary to him, and he caused his own people, Israel, to be relieved of their ancient enemies and to be formidable to all nations.

^B The holy ark, which was still under the open sky and without a tabernacle, he brought up into his own city with great public celebration, and he himself leaped with those dancing at its return, laying aside the dignity of a king for the glory of God, and preferring the joy of a private citizen. Wishing to build a temple to God, he was forbidden by the prophet Nathan, being instructed that one who had grown weary in wars ought not to erect a sanctuary, but that God would grant a peaceful kingdom to his offspring, and the prophet promised the construction of the temple. Perceiving that the lineage of Saul had been destroyed, because of the reverence and honor he had for him, he ordered that those who were related to him should be sought out, so that he might honor them with esteem and benevolence. Indeed, when it was reported to him that a son of Jonathan survived (his name was Memphibaal, who was also crippled in his feet, as one who had been left behind), he welcomed him kindly and had him as a commensal, and granted him all the property that had been Saul’s, assigning for him a curator of all his affairs, by the name of Siban, who had been a slave to his father. Such was his piety even toward the departed. The king of the Ammonites, who had received him when he was a fugitive, was counted among his friends; when he died, honoring his memory, he sent those who would offer condolences to his son, Ananos, wishing him to be the successor of his father’s friendship. But he, ^C having counted the men who had been sent for the consolation as spies of his kingdom, shaved their beards

^A and cut short their tunics. When David became aware of this foolish act of his, he ordered his own men to remain where they were until their hair grew back; as for Hanun, who was prepared to wage war against him because of his evil action, he ravaged him through his commander Joab, along with five other kings whom Hanun had brought along as allies. Having fallen into sin, he wept bitterly and earnestly besought God for forgiveness. For having seen a beautiful woman, Bathsheba, he called her to his house and had intercourse with her. When she knew herself to be pregnant, she disclosed to David what she had discovered; and indeed, plotting to conceal from her husband his own and his wife's cohabitation, he sends him down from the camp; for he was a brave and loyal soldier. When he arrived and informed the king, and recounted everything that had been done on the line of battle, he was ordered to go to his own house. But he did not go; for he was a brave soldier, but stayed at the lines, thinking he should still remain armed in the open air. When this was reported to the king, he resolved to overcome with ruses the courage Uriah (for so the man was called) had displayed. Having thus reasoned, he writes to the commander of the war to make away with Uriah using evil craft. And this having occurred, the prophet Nathan is sent to him as a reproach for his wicked transgression. But when he knew that he had been unable to hide from God what he had contrived, he mourned and lamented his dreadful act, and, having bitterly groaned, he begged for the mercy ^B which the prophet, returning to him, said had been granted to him, because of the punishment that would come upon him in return for it. Because of this transgression, he suffered unendurable evils against his entire house, just as he had sinned; for Amnon, his son, fell in love with his sister on his father's side, Tamar, and having obtained what he desired, he immediately hated her more than he had loved her before. And this Amnon is killed by Absalom, who was also Tamar’s brother by the same mother, having resolved to avenge his sister who had been shamefully dishonored. And Absalom, the murderer of his brother, rises up against his own father and fills his father’s entire house with bloodshed. But he, not bearing to engage in battle against his son ^C and to win a victory not less than a defeat, rises from his royal house, fleeing into the desert; and he endured not only the burdens he bore while walking barefoot and distracted, but also being insulted by Semei, a former servant of Saul, who cast dust upon him, pelted him with stones, and reviled him. But he did not take vengeance on the foul-mouthed man, although he could have through those following him; rather, he considered that these things befitted his own sins. And Absalom, heaping up his own parricidal act ^D, presumes even to defile his father's [concubines] in the open air.

making clear to those who had been led into wickedness by him the insurrection against his father. And having accomplished these things, he sets out into the desert, hastening to cast his father from his rule. And when a council was held against him, David urged his own soldiers to spare Absalom, and to take care that he suffer no harm. In the battle, at any rate, the wretched multitude that had been seduced by Absalom is put to flight and turns their backs. But the parricide himself, driven by justice, is suspended by the branches of an oak; for he used to nourish his hair, in which he prided himself, and having recognized the defeat, he was hastening to flee on horseback. Thus, then, the king’s retainers, having come upon him as he hung, shot arrows through him and brought him down, and they raised a heap of stones over his unkempt ^B grave. But David, having learned of the righteous retribution, did not rejoice as if for a murdered parricide, but rather lamented as if for a true-born son, and he bewailed his death with deep emotion. Hence, having been delivered in this manner from the evils that had followed him on account of his transgression, he again obtained the kingdom. Having returned to the palace, he punished those who were found to have been enemies to him, but those who had gathered with him and welcomed him in his flight, he both honored and made his table-companions. While he was engaged in the line of battle, and the enemies had seized the entire territory around his own army, he longed for water from his own cistern which was in Bethlehem; but his generals broke through the phalanx of the adversaries, raced to Bethlehem, and brought him the water. ^C He, however, marveling at their courage and their goodwill toward him, could not bear to drink the water, accounting it to be the blood of his generals; and he poured it out as a gift to God. He devised, contrary to what seemed good to God, to number the people over whom he ruled; but he endured indignation for this, and on account of him the people endured a divinely-sent blow. And seeing an infinite multitude of the people fall in one day, he begged that he himself be seized by the punishment, falling prostrate before God, saying: "I, the shepherd, have sinned, and I have done wrong; but what has the flock done?" Wishing to purchase the place which he knew was suitable for the construction of the temple from a certain Ornan, who possessed it at that time—and though he offered it to him for free—he did not accept the offer, thinking that things ^D dedicated to God from bribery were neither holy nor acceptable; but paying whatever price he wished, he thus dedicated the possession to God from righteous earnings. Whatever he wrote regarding each of the events that befell him, he composed in hymns, and he continued in his whole life singing hymns to God. And he had a psaltery, a musical instrument, for this purpose.

He established thirty thousand at that time, placing them under three choir-leaders, to psalm and hymn God continuously, having integrated his own hymns. He made an infinite number of psalms, which he also assigned to the Levite choir-leaders. But King Hezekiah, perceiving that the multitude of psalms made the Levites negligent, caused these one hundred and fifty psalms ^A to be selected from such a huge number by those among the people who were wise. These he established as psalm-singers, the whole Levitical race, comprising more than thirty thousand.

He appointed his son, Solomon, whom he had begotten by Bathsheba, as successor to his kingdom; and being anointed by the prophet Nathan, he himself, confirming the kingdom to him, did him homage. He exhorted him to preserve sincere piety toward God, saying that this was the foundation of the best reign. He also ordered him to build the temple, delivering to him its entire disposition, the measurements and the forms of its whole structure, and leaving him expenses worthy of such a magnificent and costly construction; for the gold was one hundred thousand talents and more, and the weight of silver and iron was such that it could not be ^B numbered. Those who had insulted him during the time of his misfortune, he did not overlook. For he listed these also for Solomon, so that he might keep watch over them. Having reigned for forty years, he rested in glory, having handed over the kingdom to Solomon.

Caput LXXIV. Regarding the deeds of Solomon.

Taking possession of the kingdom at twelve years of age, he slew his brother, who, while the father was still alive, had attempted to snatch the kingdom from him, and had further requested to take as a wife Abishag, she who had shared the bed of David but remained a virgin. Abiathar, who was high priest, he removed from the priesthood because he had conspired with Adonijah in his attempt upon the kingdom. Joab, who was the father's commander, having taken refuge at the altar due to his participation with Adonijah, he also slew, reminding him how ^C he was owed such a death for having killed, contrary to the father's will, two commanders who were pleasing to him, namely Abner, son of Ner, and Amasa, son of Jether. Shimei, the servant of Absalom, who had cursed and stoned the father when he saw him in misfortune, he confined within Jerusalem, and when it was reported that he had gone out of the city, he killed him as one who despised the king's will.

Performing a hecatomb as the first sacrifice of his reign, he offered it to God in Gibeon; for he chose to offer it there, Jerusalem not yet having been built. Upon [the occasion of] this pious sacrifice, being commanded through the vision of dreams to ask for something from

(83) Non ergo Josephus CLI agnoscebat. (84) Forte redundat ἦν, vel lege, τοσοῦτος ἦν, ὅσος εἰς.

of the God, he asked for wisdom, through which he might be able to render just judgments for the people. Having been accepted for such a petition, he received wisdom, and also that which he had not asked for: wealth, power, and a peaceful way of life. He solved the difficult dispute of two women who came to him, judging between a living and a dead child. Having understood by the received wisdom which woman the living one belonged to, by the affection for the child, and that the dead one belonged to the other, through the lack of sparing of the living child itself. He spent the time of his reign free from war and at peace with the surrounding peoples and other nations, with the people living under their own vines [and fig trees]. Refreshed in abundance, he built the temple in Jerusalem, according to his father's instructions, completing it in twenty-six years, and placing inside the holy ark which Moses had constructed. After sacrificing twenty-two thousand oxen through the priests and calling together the people of the twelve tribes for the dedication, and having sacrificed for seven days, he sent them away rejoicing. The queen of the Ethiopians (Saba was her name), who had come to him on account of his wisdom, he struck with astonishment at his prudence, and concerning all things that she wished to learn, he imparted to her the most accurate knowledge. All the kingdoms lying outside he made subject to his own wisdom, and all brought annual tributes willingly, both in gold and in whatever local products they had that were most suitable for gifts. He published three books for the edification and holy benefit of the people: he entitled one Proverbs, another Ecclesiastes, and the third Song of Songs. There are also many other discourses, which the pious king Hezekiah hid away, thinking there was no benefit in having many books. Those, however, that are for the driving away of demons, the healing of diseases, and the exposing of thieves, the quacks of the Jews keep most diligently among themselves, yet the faithful of the holy Church do not use them, because they have been taught to consecrate themselves by the faith of Christ. He appears to have fathered a son while eleven years old, and before his reign. For having become twelve years old, he reached for the kingdom, and he reigns for forty years in all, leaving the kingdom to his son Rehoboam. Having reached the age of.... he dies, having acquired seven hundred wives and three hundred concubines. He does not die gloriously, because he, gratifying his ethnic wives, built temples to their gods.

CAP. LXXV. — What prodigies the prophet Isaiah performed.

He prophesied concerning the coming of the Savior in many and various ways. He clearly beheld the divine glory of the Savior with prophetic eyes, while the people were living under his own fig trees.

of God, he requested wisdom, by which he might be able to render the rightful judgments of the people. Having been accepted in this request, he both received wisdom, and what ^A he had not requested: riches, and power, and peaceful conduct.

He solved the difficult dispute of two women who came to him, who were judging between their living and dead children; his wisdom, namely, having understood whose the living son was, by the affection for the Child; and that the dead one belonged to the other, by the lack of care for it, which the living one deserved. Being peaceful and prosperous, he spent the time of his reign among the surrounding peoples, living under his own vine in the presence of the people. Refreshed with an abundance of all things, he built the temple in ^B Jerusalem, according to the instructions of his father, and having completed it within twenty-six years, and having removed the holy ark, which Moses had constructed, he placed it inside. Having sacrificed twenty-two thousand through the priests, and having summoned the people of the twelve tribes to the dedication, when he had offered sacrifices for seven days, he dismissed them rejoicing. The Queen of the Ethiopians (Saba was her name), having arrived on account of his own fame, was amazed at his wisdom, and concerning everything she wished to learn, she received knowledge, and after he had made his own wisdom known to them, he rendered the outer kingdoms ^C tributary, so that they offered annual contributions, whether of gold or of the goods of the land, which were most suitable to be offered as gifts. He issued three books for the instruction and holy benefit of the people, and they are highly valued: the one, Proverbs; another, Ecclesiastes; and he inscribed the third, Song of Songs. There are also many other discourses, which the pious King Hezekiah concealed, as there was no benefit in finding them in many discourses. But those which act to repel demons, and for the healing of diseases, and for the revealing of thefts, these the jugglers of the Jews keep among themselves ^D as highly-guarded mysteries, which the faithful of the holy Church do not use, as they have been taught to sanctify themselves by faith in Christ. Being eleven years old, he appears to have been born before the kingdom. Becoming twelve years old, he attained the kingdom, and he reigned for forty years in total, leaving Rehoboam, his son, the kingdom. Having lived for sixty years, he dies, having acquired seven hundred wives and three hundred concubines. He does not die ingloriously, since he built temples to their gods, gratifying the women who were his own.

CAP. LXXV. — What prodigies the prophet Isaiah performed.

He prophesied in many and various ways concerning the advent of the Savior. ^A He beheld the divine glory of the Savior with prophetic eyes. He was deemed worthy to show the type of the virginal birth of the Lord, in the Emmanuel born unto him according to the prophecy as a son. He revealed at length the ignorance of the people concerning the Savior, and the plot against him because of this, and the counter-introduction of the nations. How the Lord would appear from the root of Jesse, being himself the righteous judge, and taming wild beasts toward men, so that they might even dwell tamely with their own herds. He predicted that all the idols together with their temples would be pulled down. He spoke openly that the cities of those who remained in impiety would be overturned, and after fixed times would be rebuilt. He foretold in many ways the knowledge of the divinity of Christ. He predicted that the destruction of one hundred and eighty-five thousand of the Babylonian army, which was lying against Jerusalem in the time of King Hezekiah, would come to pass. On that day which he prophesied, that great army lay dead by a divine blow, in a single moment of time during the night. But he also predicted the flight of Sennacherib the King himself—who commanded that great army—from only lying against Jerusalem, and the slaughter which would instantly befall him in his own house, and thus it happened very quickly. To Hezekiah, who was sick, and had heard that he was to give instructions concerning the kingdom as he was about to die, and who wept for the king in the despair of living, he predicted that he would not die, but that he had additionally received fifteen years of life. He predicted that the sun would run back from the west to the east, giving a sign of health to King Hezekiah. And this indeed happened, the sun having run back from the eleventh hour to the first. He was the first to predict that Israel would be led captive into Babylon because of their impieties, which had happened, the prophecy being fulfilled after eight years. He predicted that Judah also would be led captive into Babylon because of the same impieties as Israel. But also to King Hezekiah, who showed his own wealth and the treasures to those who had been sent by the Babylonian to observe him, he predicted that these would be led away into Babylon as spoils, and his own descendants would be taken by the Babylonians. And Cyrus, the king of the Persians, who was to be born after one hundred and fifty years from his prophecy, he foretold would be the one to destroy the power of the Babylonians, and that he would release the Jews from captivity: just as he also prophesied openly that the Jewish people, having been restored, would again be delivered into captivity among all the nations, because of their disobedience to Christ, who appeared in a humble form. He proclaimed that Christ would receive the nations through faith in Him, and would honor them, the ungrateful people having been rejected.

He prophesied that after this rejection, the people, upon believing in Christ, would again be brought back from their dispersion among the nations, fulfilling the good promises made to the fathers, after having paid the penalties for their daring deeds against Christ. Having prophesied for one hundred and fifteen years, he was, according to tradition, sawn asunder under King Manasseh and taken from among the living. However, as the letter of his prophecy indicates, he prophesied for eighty-eight years. ^A

Caput LXXVI. What Jeremias prophesied, and what he endured while prophesying.

First, strength is given to him by God, enabling him to bear the uprisings stirred up against him by the people and the princes, while he foretold to the people the evils that were to come upon them because of their disobedience. Not being believed, he endured hardships alone in the meantime. He was forbidden from offering prayers to God on behalf of the people, for He would not hear them, since the sins of the nation had exceeded all measure, even the intercessions of the saints for them. Since the false prophets prophesied the opposite to him—namely, things that were pleasing to the people—and were believed, he suffered insults and was grievously afflicted. He also foretold that Israel would be cast out from the salvation promised to the people, and that the nations would attain it. ^B He beheld demonstrative types: of those from the people who were undergoing total and irrevocable destruction, shown in the pottery shop by the broken and shattered vessel; and of those who were to be recalled, in that very vessel which fell from the potter’s hand from the wheel, and was taken up again by him from the ground and reshaped. He foretold to Joachaz, king of Juda, who was led captive by the Babylonian, that he would fall from the kingdom entirely. But he also foretold to Zedechias that he would shamefully lose his own kingdom along with his whole house. He also prophesied that the empire of the Babylonians would be destroyed ^C after seventy years from the deportation of Jechonias, and that the people would be brought back after the downfall of the kingdom. To those who had been deported to Babylonia with Jechonias, who were being deceived by false prophets into thinking they would return very soon, he sent messages, telling them not to believe them, but to expect that those who had remained in Judea with Zedechias would be deported along with them.

Chapter 77. What Sophonias prophesied.

That a cleansing of wickedness will take place; that Jerusalem, having done the deeds of the Chanaanites, will suffer the fate of the Chanaanites. Against the nations that had risen up against the people, he foretold that they would be punished. And concerning Ninive, that, having been exalted, she would be brought down. ^D

themselves into exile. ^A

CAP. LXXVIII. — What Haggai prophesied.

After the return of the people from captivity, he prophesies and reprimands those who have returned, because they are acting in a more slothful manner toward the building of the temple, and he urges them to attend to it. He prophesies to Zerubbabel and to Jesus the son of Josedec, the leaders of the people, that they have God as their protector, both in the building of the temple and in the governance of the people. He also turns toward the priests, noting that it is righteous conduct that provides sanctification, not the eating of holy foods.

CAP. LXXIX. — What Zechariah prophesied.

He makes a remembrance of the ancestral impieties of the people, on account of which they were led away into captivity. ^B By the vision of the appearance of horses, and of the horseman, he perceives the care that took place for the people after their return, by the agency of angels; he sees the destruction of the four kingdoms that had waged war against the people, occurring through four horns and by the hands of four workmen. He sees also the perfect divine building of Jerusalem, and the return of the people that would happen from the dispersion, as well as the insurrection of the devil against Jesus the son of Josedec the high priest, who was also a type of our Lord Jesus, the heavenly high priest. He sees also the fall of the devil which occurred because of God’s reproach. He beheld the total destruction of those who swear falsely, and he saw the falling of the impious into the depths. He beheld the care for the world provided by the angels ^C in the form of four chariots, which were shown yoked to various horses. He saw also the high priest who was a type of the Savior, who exercised the high priesthood during the return of the people—namely, Jesus the son of Josedec—having advanced from ignominy to glory. He prophesied also concerning the nations being taken up in faith, and the taking up of Israel that would happen after these things; and how the Antichrist will set himself against such a taking up, using the type of the two staves that were to be cut asunder to signify the two callings. He foretold also the betrayal of the Lord, as to how, instead of the honor and benefit owed to Him by the people, they valued Him at thirty pieces of gold—which Judas had received for the betrayal, and how the gold was cast into the treasury, and again was expended for the price of the potter’s field. And again ^D concerning the Antichrist, that he will set himself against the saints, and will be destroyed. He prophesied also concerning the saving passion of Christ, and His glorious presence, and how He would appear upon the Mount of Olives. He foretold also the incursion of Gog and Magog, which will happen at the end against the holy places, and the divinely-inflicted punishment against him, but also how in the end the nations will have this means of salvation, through the worship performed to God in Jerusalem, which is to be fulfilled by them.

Caput LXXVIII. — What Haggai prophesied. ^A After the return of the people and the captivity, he prophesies, blaming those who had returned because they were setting about the building of the temple rather negligently, and he exhorts them to apply their hand to the work. He prophesies to Zerubbabel and to Jesus the son of Josedec, the leaders of the people, that they have God assisting them both in the building of the temple and in the governance of the people. He contends also with the priests, that right conduct provides sanctification, not the eating of holy foods.

Caput LXXIX. — What Zechariah prophesied. He calls to remembrance the impious deeds of the ancestors of the people, for which they had been led into captivity. In a vision, he shows the manner of the horses, and [the rider] of the horse, ^B and contemplates the care God had for the people after the return, which the angels were watching over. He sees also the destruction of the four kingdoms which had fought against the people, in the four horns and in the four craftsmen who were to be. He sees the divinely-wrought building of Jerusalem, and the future return of the people from dispersion. He also sees the devil rising up against Jesus the son of Josedec the priest, who was a type of our Lord Jesus, the heavenly high priest. He sees the ruin of the devil, which happens by divine rebuke. He contemplates the total destruction of the perjured, and the casting of the impious into the depth of hell. He sees how much the angels, who have care for the world, exhibit to the four chariots ^C yoked with various horses. He sees the high priest as a type of the Savior, who in the return of the people exercised the priestly offices—namely, Jesus the son of Josedec, promoted from ignominy to glory.

He prophesied also concerning the Gentiles to be assumed in faith, and subsequently concerning the assumption of Israel itself, and that the Antichrist would oppose this kind of assumption: concerning which the two staves represent the two dispensations of those who would be gathered. He prophesied also concerning the betrayal of the Lord, and that for the debt owed to him by the people they honored him with rewards, ^D and paid him thirty pieces of silver: which Judas received for the betrayal, and which were spent in the treasury for the price of the potter's field. Again, concerning the Antichrist, that he would oppose the saints and be destroyed. He prophesied also concerning the saving passion of Christ, and his glorious advent, that he would appear on the Mount of Olives. It is also prophesied that the invasion of Gog and Magog, and of the places of the saints, which was to happen in the end, would be met by divinely sent vengeance, and that these nations would later have to compare this, [index: entries preserved]

11. He enveloped the Syrian soldiers who had come against him in blindness and led them into the city. 12. When the king was besieged and gathered in Samaria, the enemies pressing [upon them], and for this reason everyone in the city was perishing from famine, he predicted that a great abundance of wheat and barley would suddenly appear; and the enemies were driven away by angelic power, and food was found. 13. He saved three kings and an infinite army, who were perishing from thirst, by the sudden onrush of generous waters for drinking. 14. He provided a widow woman, whose sons were about to be sold on account of their father's debt, with oil, so that she might pay the debts and find sustenance for both them and their mother. 15. In his tomb, a dead man, having been thrown by those carrying him, arose, and he ran toward the city with those who had thrown him; for they were hastening inside the city, fleeing from some robbers who were pursuing them.

Chapter 83. — What Elias prophesied.

He told the king of Israel, Achab, that it would not rain until he himself invoked the rain, and it happened so. When Ochosias, the son of Achab, was sick and had sent messengers to consult the god in Accaron as to whether he would live, [Elias], meeting his messengers, ordered them to say to him that because he was acting impiously by asking demons about his recovery, for that reason he would not live.

Chapter 84. — What Elisha prophesied.

Coming to Damascus, he predicted to Azael that the king of Damascus, Ader, would die. He had been sent by that king, who was suffering from illness, to inquire if he would recover. Furthermore, [he told Azael] that he would succeed him in the kingdom and would inflict very many evils upon Israel. He also predicted that Jehu would reign over Israel until his fourth generation, having been raised up to the kingdom for the destruction of the house of Achab's reign. When Jehu approached him, he predicted that he would attack the kingdom of Damascus three times and be victorious in the war against it. And because, when he had commanded him to shoot most intensely, after shooting three times he suspended his shots, the prophet, being grieved, said he would be victor three times. For if he had shot five times, he was going to destroy the entire kingdom of the Damascenes.

Chapter 85. — What Gad prophesied.

When David had numbered the people contrary to what seemed right to God, [Gad] said that God was indignant against him, and [bade him choose] from the three impending punishments, namely,

a triennial famine, a quarterly war, or a three-day plague, and to choose whichever he wished.

CAP. LXXXVI. — The prophecies of Nathan.

CAP. LXXXVII. — What Ahijah the Shilonite prophesied.

CAP. LXXXVIII. — What Shemaiah prophesied.

CAP. LXXXIX. — What Jadon prophesied.

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^A inaugurated his altar, he predicted that there would one day be a Josiah who would reign, who was to burn those offering sacrifices upon that altar, immediately providing a sign—the shattering of the altar itself—that what had been predicted was about to come to pass.

CAP. XC. — What Baasa prophesied.

He predicted to the king of Israel, who was himself called Baasa, that he would die quickly on account of his impieties.

CAP. XCI. — What Michæas vaticinated.

While false prophets were deceiving Achab, who was king of Israel, alleging that if he fought against Ader, the king of Syria, he would take from him the territory of Galaad, which the Syrians had long since taken away from the Israelites—and he *Michaiah* was also called to say what ought to be done, and whether they should go to war against the Syrians—he predicted that if he engaged in battle, he would be killed, for God had abandoned him to the fraud of the demon ^B through the false prophets, so that he might perish on account of his impieties.

CAP. XCII. — What Azarias the son of Sadoc prophesied.

That the people would abandon the Lord, and would in turn be abandoned by God for many days; and after suffering many retributions for this abandonment, they would finally be accepted as a son, acknowledging their chastiser and savior, and the fulfiller of the promises.

CAP. XCIII. — What Jesus the son of Anani vaticinated.

To Josaphat, the king of the people of Judah, who was allied with Achab in the battle against the Syrians concerning Rhemoth Galaad, and who escaped the slaughter along with Achab, he encountered him and said that he had acted wrongly, in that he, being a friend of God, had joined in an alliance of war with an impious man who was hateful to God; and that had he ^C not turned out to be pious, and destroyed the idols of Judah, he would certainly have experienced the wrath of God on account of the alliance formed with Achab.

CAP. XCIV. — What the prophet Oziel prophesied.

To Josaphat, who was waging war against the Ammanites and Moabites, and the descendants of Esau who had attacked Judah, he predicted that through prayer and the sounding of trumpets he would destroy them. And thus it came to pass.

CAP. XCV. — What Eliad the son of Obdias vaticinated.

To Josaphat, who had entered into a friendship with Ochozias, the son of Achab, and had made him a partner in the fleet which was sailing to Ethiopia for the sake of trade, he predicted that because he had become less pleasing to God, he would die on account of the ^D troubles of a shipwreck.

his altar dedicated, he prophesied that sometime Josiah would reign, who was to burn those officiating at that altar, a sign immediately appearing in the bursting of the altar itself, that what had been foretold would come to pass.

^A CAP. XC. — *What Baasa prophesied.* To the king of Israel, Baasa himself being called, he prophesied even as he was dying, because of his impieties.

CAP. XCI. — *What Michaeas prophesied.* When false prophets were seducing Achab, who was king of Israel, as to whether he should wage war against Ader the king of Syria, he—having been summoned and saying what should be done, and whether he should fight against the Syrians—prophesied that if he engaged in battle, he would be killed, the devil having ^B delivered him up by deceit through the false prophets, so that he would be destroyed because of his impieties.

CAP. XCII. — *What Azarias son of Sadoc prophesied.* He prophesied that the Lord would be forsaken by the people, and would remain for many days away from God. That he would endure many corrections because of this abandonment, but that eventually he would be taken as a son, and would recognize his instructor and savior, the accomplisher of the promises.

CAP. XCIII. — *What Jesus son of Anani prophesied.* When Josaphat, king of the people of Juda, was waging war against the Syrians for Rhemoth Galaad, and was fleeing from certain slaughter ^C with Achab, Jesus met him: he said that he had done wrong in joining in friendship and societal alliance with a wicked man, a man hateful to God; and that had he not appeared pious himself, and destroyed the idols of Juda, he would surely have felt the wrath of God for his alliance with Achab.

CAP. XCIV. — *What Oziel the prophet prophesied.* To Josaphat, who was waging war against the Ammanites and Moabites and the descendants of Esau, who had attacked Juda, he prophesied that it would move to ruin through the prayers and the blast of trumpets; and so it happened.

CAP. XCV. — *What Eliad son of Obdia prophesied.* To Josaphat, who had entered into friendship with ^D Achab’s son Ochozia, and had made him a partner in the fleet which was sailing to Ethiopia for the sake of merchandise, he prophesied that because he had also made himself displeasing to God through the troubles of the shipwreck, he too would die.

was, before him, existing. That Christ is from above, from heaven. That Christ shall separate the just from the unjust. ^A

CAP. CI. — Who, even against his will, prophesied in the Gospel.

Caiphas the high priest, who predicted the saving passion of Christ, said to the Jews: "You know nothing at all, nor do you consider that it is expedient for you that one man should die for the people, and that the whole nation should not perish." To which the Evangelist adds: "And this he spoke not of himself, but being the high priest, he prophesied that Jesus was to die for the nation; and not only for the nation, but also that he should gather together in one the children of God ^B that were dispersed." In the Old Testament, moreover, there are those who prophesied against their will: Balaam the seer, and those who were sent by Saul against David, and even Saul himself when he came against him.

CAP. CII. — Who are the mighty men of David.

1. Jesboos, who adorned his equipment. He had nine hundred under him. 2. Adinon, who had charge of the wounded. 3. Eleazar, son of David's brother. 4. Sosios, ^C who stood alone against the enemies, ordering those under him to despoil those who had fallen. 5. Sama, who, when the enemies were pursuing the army of the people, alone turned back the pursuers. 6. Abessa, who stood alone against six hundred in battle. 7. Banaias, son of Eliab, ^D David's brother, who also slew two commanders, and killed lions, and destroyed the Egyptian man who was powerful. 8. Asaelus, who was set over thirty leaders. 9. Eleenan, who was himself also a son of David's brother. 10. Seman the Mydite. 11. Alles the son of Celthe. 12. Ellas the son of Phellathi. 13. Hieras the son of Escath the Thecoite. 14. Anezar the Anothite. 15. Elaon the Loite. 16. Noerion the Platite. 17. Allus the son of Phaplin. 18. Enau the Nephthalite. 19. Ezthi the son of Rebaech. 20. Sabeeth Addae of Gaasse. 21. Abielbon of the plains. 22. Adilad of Nachal. 23. Jasbiel of Sarath. 24. Matthi. 25. Joab the Arsamite. 26. Elias the Salbonite. 27. Jonathan the son of Asan. 28. Somman the Arrhodite.

was, before him existed. Which is from above, namely from heaven, Christ. Which separates the just from the unjust.

CAP. CI. — Who unwittingly prophesied in the Gospel.

^A Caiaphas the high priest, announcing the saving passion of Christ, said to the Jews: *You do not know anything, nor do you deliberate that it is advantageous for you that one man should die for the people, and that the whole nation should not perish* (John XI, 49). To which the evangelist adds: *He did not say this of himself, but being high priest he prophesied that Jesus was to die for that nation; and not for that nation only, but that he might gather together in one the scattered children of God*. In the Old Testament, those who prophesied unwittingly were the seer Balaam, and those who were sent by Saul to David, and Saul himself striving against him.

CAP. CII. — Who are the mighty men of David.

1 Jethbaal ^B who adorned his equipment. He had nine hundred under him. 2 Adino, who took care of the wounded. 3 Eleazar, son of David’s brother. 4 Sosius, who withstood the enemies alone, commanding the submissive to plunder them after they had fallen. 5 Sama, who, when the enemies were pursuing the army of the people, turned back those who were pursuing alone. 6 Abessa, who stood alone in battle against six hundred. 7 Banaias, son of Eliab, brother of David, who killed two princes, and killed ^C lions, and destroyed a powerful Egyptian man. 8 Asael was over thirty commanders. 9 Eleenan, who was himself the son of David’s brother. 10 Seman the Mydite. 11 Alles the son of Kelthe. 12 Ellas the son of Phellathi. 13 Hieras the son of Escath the Thecoite. 14 Anezar the Anothite. 15 Elaon the Loite. 16 Noerion the Phatite. 17 Allus the son of Phaphas. 18 Enau the Nephthalite. 19 Ezthi ^D the son of Rebaech. 20 Sabeeth Addac of Gaasse. 21 Abielbon the campestrine. 22 Addad of Nachal. 23 Jasbiel of Sarath. 24 Matthi. 25 Joab the Arsamite. 26 Elias the Salabonite. 27 Jonathan the son of Asan. 28 Somnan the Arrhodite.

of his reign. To carry out the work, he appointed seventy thousand laborers and three thousand six hundred overseers. As architect of the entire work, he took from Tyre Hiram, the son of a widow of the tribe of Naphtali, whose father was a Tyrian. The king of Tyre, Hiram, also assisted him in the construction of the temple, providing cedar and pine wood from Lebanon. Solomon provided him annually for the expenses of those cutting the wood and bringing it down to the sea, two thousand cors of wheat and two thousand baths of oil. He also sent ten thousand laborers from the people of Israel to Lebanon, who were changed monthly, and these were under the command of Adoniram. ^B

CHAPTER CVI. — What kind of temple it was that Solomon built.

CHAPTER CVII. — What sacred objects were deposited in the sanctuary.

its crown, while the other was toward the Ark. And joined together, these two wings covered the Ark, looking toward the east. And there was a crown encircling the Ark, upon which Moses had inscribed a representation of the significance of God; the name was the quadriliteral one, ineffable, not subject to change, but remaining forever. ^A Inserted into the Ark were the two tablets, in which the Decalogue written by the finger of God was inscribed, which Moses had received from God on Mount Sinai while giving the law to the people. Into this holy of holies only the high priest entered once a year. In the forty-cubit Holy, which stood before this, there had been erected bronze, cast columns, eighteen cubits in height, eleven cubits in circumference, and four packed fingers in thickness. ^B Furthermore, upon each of the capitals of the columns rested a lily, rising to five cubits, and around this was placed a bronze net, from which there hung two hundred pomegranates. The column that was positioned on the right was called Firmitas, and that on the left was called Potentia. On the right side of those entering, there was positioned a cast, bronze basin, called a Sea on account of its size, ten cubits in diameter, and it measured thirty-one cubits in circumference, ^C thick by a palm's breadth, and capable of holding three thousand baths of water. Into this the priests, being about to perform the sacred ministry, would wash their hands and sprinkle their feet. The basin was placed upon a circular base of five cubits in diameter, and twelve calves had their backs toward the circle, while their faces looked toward the four corners of the world, three calves being positioned on each side, placing them beneath the basin in a circle. Ten other basins, five on the right and five on the left, were established, having beneath them bronze, quadrilateral bases, five cubits in length, four cubits in width, and six cubits in height. To each base, four little columns stood erect at the corners, upon which the basins were set, four cubits in height, each containing forty choas; they were separated from one another by four cubits. ^D There were also bronze handles fixed to the circle beneath, ten cubits in height, whose shoulders supported the basins. Icons, and calves, and eagles, and palms stood about the columns at an interval of four cubits. All these things, moreover, were placed resting upon four wheels. These basins were appointed for the cleansing of the entrails of the animals to be sacrificed, and for washing the feet. In this house there was also erected a bronze altar, twenty cubits in length and ten cubits in height, for burnt offerings. Its utensils were bronze. Pots and forks, and a golden table, upon which the twelve loaves of proposition were placed, and a lampstand, which [held] the seven lamps…

brightness, after the ordinance of Moses, and this too was golden. And a golden altar was set up in the midst of all these. There were also other golden tables, and various lampstands, fashioned in diverse ways, small and of different kinds, upon which were set the sacred vessels, the phials and the bowls. All these things belonged to the house of the Holy of forty cubits, before the veil of the adytum of the Holy of Holies, in which the Ark was deposited.

CHAPTER CVIII. What were the utensils fashioned and dedicated by Solomon for the sacred ministry.

CHAPTER CIX. What were the vestments fashioned by Solomon for the priests and Levites for their ministrations.

CHAPTER CX. Of what kind was the Tabernacle erected by Moses, according to the pattern which he saw on the mountain.

side by side with the fashioning and enclosure of the three other sides. The middle of the entrance was veiled by a curtain of twenty cubits, woven in four degrees of color. Inside the entrance was a bronze laver, having a bronze base, from which the priests could wash their hands and cleanse their feet with the water that was in it. And such was the enclosure, that of the atrium.

CAP. CXI. — Of what kind was the sanctuary of the enclosure, which Moses fashioned.

The sanctuary was in the middle of the enclosure, having a length of thirty cubits and a width of ten cubits, and it faced the east. The length of thirty cubits was established on twenty columns, square, wooden, and gilded, standing at a distance of half a cubit from one another on each side. The wall which was on the west consisted of six columns of three cubits. They were fitted together with one another, so that the construction seemed to be one wall made entirely of gold, with the joints closed on the inside and the outside. For each column had three spans, so that the length of thirty cubits was filled by the twenty columns, and the ten cubits by the six. There were two corner columns in the rear, connecting the length to the width by one cubit. Running through all the columns was a single ^A interconnected board, held fast by female and male joints, so that the tabernacle would not be shaken by the winds, but be kept in great stillness. The interior of the tabernacle was divided into three parts by ten cubits, and the innermost part, the adytum, was ten cubits, inaccessible to the priests. Four columns, equal to the others, separated the adytum from the outermost part. The remaining twenty cubits, which were before the adytum, were open to the priests alone. The frontage from which the entrance was, consisted of five gilded columns, equal to the others, standing on bronze bases. It had a veil of fine linen, purple, hyacinth, and scarlet dye of ten cubits, and the ten cubits of the adytum were separated by this veil. The temple that was outermost was called the Holy; but the adytum itself was called the Holy of Holies. The first part of twenty cubits was permitted to the priests who entered. The vestibule before the entrance of ten cubits, which was before the frontage, was a hanging curtain, drawn by ropes, gathered by rings on either side so that it could be extended and contracted at an angle. For on significant days it was gathered together so that the view might be open. There were also certain linen cloths placed around the sanctuary, and over the linen cloths other covers dyed in various colors, to hold back the storms. And over these were other worked skins, covering the coverings during the time of rains.

^D The Ark was in the Holy of Holies, made of incorruptible wood, five spithamae long, and three spithamae wide and deep, overlaid with gold both inside and out. Whenever there was need, it was carried by the priests, having golden rings fastened to it and being borne by poles on their shoulders. Upon it were two Cherubim, whose form was like none of those things seen by men. In it were also stored the two tablets of the Decalogue. In that part of the temple which was before the Holy Place, a table was set, two cubits long, one cubit wide, and three spithamae high, having golden rings fastened to it and being carried by golden poles, upon which twelve loaves of proposition were placed, arranged in two rows of six, which were changed every Sabbath and were unleavened. And above the loaves were two golden phials full of incense, placed toward the northern side. The lampstand was toward the southern side, cast from gold, hollow, and of the weight of one hundred minae; it was made of lilies, pomegranates, and small bowls, divided into seven parts, each part having ten compositions of lilies, pomegranates, and small bowls, which are seventy in all; and upon it were seven lamps. Between the lampstand and the table was an altar, one cubit every way, likewise made of incorruptible wood, overlaid with gold, and two cubits in height. It had a golden grate upon it, and at the corners were golden crowns, and bars and rings were attached so that it could be carried by the priests. Before the tabernacle was positioned an altar overlaid with bronze and made of wood, measuring five cubits every way, three cubits in height, likewise covered in gold, having a grate placed upon it like a net, which received the fire falling from it onto the earth itself, and it was placed opposite the golden altar. The vessels for their ministry were many and various: cups, phials, censers, and bowls, all of gold, made for the sacred ministrations. Such was the Tabernacle.

CAP. CXII. How great was the people numbered by David against the will of God.

CAP. CXIII. How many of the people perished on account of David's sin of numbering the people.

CAP. CXIV. Which women, after having played the harlot, attained success in marriage.

having committed fornication, and of him she bore Phares and Zara. ^C Rhaab, who hid the scouts, and of Salmon bore Booz. Bethsabee, who of David bore Solomon. Gomer, daughter of Debelaim, who of Osee bore Jerrhael.

CAP. CXV. - Which of the prophets remained celibate.

CAP. CXVI. - Which of the apostles had wives.

CAP. CXVII. - Which kings were not buried in the royal sepulchres of David, because they were impious.

CAP. CXVIII. - Which kings of the lineage of David were excluded from the genealogy of the Saviour, and why.

CAP. CXIX. - Who, when he was dangerously ill, used physicians, and not asking for healing from God, died.

CAP. CXX. - What books are mentioned in the Scriptures as existing, which are not to be found.

from the books which were written. Now these are the prophets who wrote about the things they prophesied, which are not found. Three thousand psalms are said in the Paralipomena to be David’s, but only one hundred and fifty of them were selected by the friends of king Hezekiah, while the rest were concealed. The Scripture in the Paralipomena says that five thousand proverbs were published by Solomon, but there do not exist now any except the three [books] used in the churches; the Song of Songs is inscribed with the title indicating that it is the mystical work selected from many songs. ^A Josephus, moreover, chronicles that the prophet Ezekiel wrote two volumes of prophecy, but we know that only one is found.

CAP. CXXI. — Which are the testimonies produced by the apostles, the locations of which we do not have in the Scriptures.

Matthew says regarding the dwelling of Joseph, after the return from Egypt to Nazareth with the Lord: ^B *And coming, he dwelt in Nazareth, that it might be fulfilled which was spoken, that he shall be called a Nazarene.* Paul in the Epistle to the Ephesians says: *Wherefore he saith, Awake thou that sleepest, and Christ shall give thee light.* And again: *It is written, The first man was made into a living soul, the last Adam into a quickening spirit.* And speaking to the presbyters who were in Miletus, he says: *Remember rather to give than to receive.*

CAP. CXXII. — Who were the translators of the sacred Scriptures.

First, under Ptolemy Philadelphus at Alexandria, the seventy elders of the Jews, sent by Eleazar the high priest to interpret the Scriptures for him. The second interpreter is Aquila, who lived under the emperor Hadrian; being a Greek, he embraced Judaism. Having worked on the Hebrew [language], and realizing that the seventy sages had not interpreted it accurately because they did not know the Greek tongue perfectly, he translated it more accurately. The third translator is Symmachus, who lived under Severus and Antoninus, surnamed Geta. They say he was a Samaritan, and condemning them, he departed from them. ^D And having diligently devoted himself to the Hebrew Scriptures, he published translations of them. The fourth to translate was Theodotion, a native of Pontus,

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^A and the Marcionite heresy, afterwards added himself to the Jews, and having emulated the Hebrew tongue, he himself also interpreted the Scriptures, not differing much from the version of the LXX. A fifth edition was found at Jericho, hidden in bronze jars, not inscribed with the name of the author. But they say that it was interpreted by a woman, because those jars were found in the house of a certain woman studious in the holy writings. A sixth edition was found at Nicopolis near Actium, after the persecution of Severus. There are, therefore, six translations of the Scriptures, and they are preserved.

CAP. CXXIII. — How many times Jerusalem has been ravaged.

First by Nebuchadnezzar the Babylonian, under King Zedekias and Jeremiah the prophet, for a period of 52 years.

How many are the editions of the divine Scripture, or translations from the Hebrew into Greek; and who are they who translated it?

The first is that of the 72 Interpreters. Being Hebrews, they were chosen, six from each tribe, and they translated the divine Scripture under King Ptolemy Philadelphus, 300 years before the birth of our Lord Jesus Christ according to the flesh.

The second is the interpretation of Aquila. Being from Sinope of Pontus and a Greek, he was baptized in Jerusalem; and again, having anathematized Christianity and run to the Jews, he himself also translated the divine Scripture under the Emperor Hadrian, who was afflicted with leprosy, 430 years after the version of the 70, with a perverted mind. It was found at Nicomedia, under the Emperor Constantine, among the Jews within a wall, in a small tower coated with plaster for protection.

The third interpretation is that of Symmachus. He also, being a Samaritan and not honored by his own people, as one ambitious, runs to the Jews, and is circumcised a second time, and according to the perversion of the Samaritans, he himself also translates the divine Scripture, under the Emperor Severus, 56 years after the translation of Aquila.

The fourth is that of Theodotion the Ephesian. He, being of the heresy of Marcion the Pontic, and a herald of that heresy, also translated under the Emperor Commodus at the same time, according to the perversion of his own heresy.

The fifth version was found hidden in jars under Alexander the son of Mammaea, in Nicopolis near Actium.

The sixth is another found at Nicopolis near Actium, after the persecution of Severus. There are, therefore, six translations of the Scriptures, and they are preserved.

[Seventh]. The translation of Saint Lucian, the great ascetic and martyr. Who, having himself encountered the aforementioned editions and the Hebrew texts, and having inspected with accuracy the parts that were lacking, or even the redundant words of truth, having corrected them in their proper places in the Scriptures, he published it for the Christian brothers. After the struggle and martyrdom of Saint Lucian, after the persecution which occurred under the tyrants Maximian and Diocletian, his own hand-written book of the edition was found at Nicomedia under the Emperor Constantine, among the Jews in a wall, in a certain cupboard coated with mortar, for its preservation.

^D Second, after 355 years, by Antiochus Epiphanes, in the days of the Maccabees. Third, by Pompey, the Roman commander, while Aristobulus and Hyrcanus were contending for the high priesthood; they were brothers, and led him into the temple. He defiled it for three months, and carried off everything that was inside. Fourth, by Sosius, the Roman general, whom Herod brought in against Antigonus, who was set up for the high priesthood, in order to receive Herod as king of Judea. It was besieged by him for six months. Fifth, after 2 years from the siege by Sosius. But after the Lord’s resurrection and his ascension into heaven, after 38 years, the whole of Judea was devastated by Vespasian and Titus, and the temple was entirely destroyed.

CHAPTER CXXIV — How many times and when the Israelites were devastated.

CHAPTER CXXV — Another chapter of Josephus.

consumed it, covering and reserving the rest. The rioters were immediately present, and having snatched the scent of the abominable food, they threatened to slaughter her swiftly if she did not show what she had prepared. She uncovered the remains of her son. Horror and derangement of mind immediately took hold of them, and they froze at the sight. But she said: "This child is my very own, and the act is mine. Eat, for I too have eaten. Do not become softer than a woman, nor more compassionate than a mother. But if you are pious and turn away from my sacrifice, then let the rest remain for me." The mob, perishing from famine throughout the city, was falling, and in every house where food appeared, there was war within it, and friends laid hands upon one another. Faith in the shortage did not exist even for the dying, but the brigands searched those who were still breathing, and through lack of resource they would break into the same houses twice or thrice in an hour.

CAP. CXXVI. — How many feasts are celebrated among the Jews.

There are three lawful ones, during which they also ascended to Jerusalem three times a year. The first is that of the Phasec, which signifies "passing over," in which they ate unleavened bread; it is called the feast of the transition, and was celebrated on the fourteenth day of the first month. The second is Pentecost, celebrated after fifty days from the Phasec, in which they brought the first-fruits, since the double tablets of the law were also delivered to Moses on Mount Sinai on this very day. The third is that of the Tabernacles, in the seventh month. In this month, they were commanded to sound horns made of horn on the new moon of the month, and on the tenth day to keep a fast with affliction. And from the fifteenth day for seven days, they were to dwell in tabernacles. These, then, are the three lawful feasts.

But four other feasts were also invented, for events which brought benefits. In these, they use lamps, in the month of Ader, which is Dystrus, on account of the killing of Haman, who had plotted to wipe out the whole nation of the Persians in one day at a given signal. But Mordecai persuaded Esther, who was the wife of Darius Ahasuerus, to overturn his plot, and he hanged him. They celebrate this day, therefore, and this feast is called among them "Custodiae" (the days of Purim). In the same month, on account of the killing of Nicanor, who had been sent under Demetrius against the people of the Macedonians to destroy the nation; but Judas Maccabaeus, having engaged him in battle, defeated him, and having cut off his head and hands, brought them to Jerusalem on the thirteenth day of the month of Dystrus. On which day they celebrate the feast even to the present time.

In the month of Chasleu, which is April (50), on the twenty-fifth day, they celebrate another feast, called the Lights, making a memory of the purification of the temple which Antiochus Epiphanes had defiled. In the month of Nisan (this is Xanthicus), they keep another most notable feast, when the son of Mattathias purified the citadel. ^B

CAP. CXXVII. — What fasts the Jews observe.

By law, they have received to fast in the seventh month, on the tenth day of the month. There are also four other fasts which they have received and which are mentioned by the prophet Zechariah, concerning which he says: “The fast of the fourth, ^C and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah for joy and gladness, and for good feasts.” The fast of the fourth month is that in which the city was broken through by Nebuchadnezzar. The fast of the fifth is that in which the temple was burned. That of the seventh is that in which Gedaliah was killed by Israel. And that of the tenth is the month in which all the evils that had happened in Jerusalem were reported to those who were in Babylon.

^D

CAP. CXXVIII. — What things ought not to be sought, because they are incomprehensible.

One ought not to inquire where the intellectual essence subsisted before the creation of the abyss: whether it was above the heavens, where the waters of the abyss were left after their separation; or upon the earth, or under the earth, or in the ethereal region which is under the heaven. For as for those whose essence had its existence before the ordering of the world and before the abyss, when no place was yet conceived in which they could have their dwelling, one must not seek their dwelling even after the production of this universe, except only that they stood before the Creator, God.

Regarding the water under the earth, it is not proper to seek its limits. But whether the earth is suspended aloft by the power of God, according to the text, "Suspending the earth over nothing," or whether it is carried on a solid foundation, according to "I have established its pillars," or whether it exists upon immense waters, according to "Thou shalt wrap it around with the abyss as with a garment"—we must abandon the investigation of deeper matters of this kind, being persuaded by wise reason.

The same applies to the conclusion of the waters that are above the heavens; it is a subject too profound to be sought. For as the investigation of the limits beneath the earth is inscrutable, so too is the inquiry. The Apostle testifies that he heard ineffable words; the investigation of things beyond the heavens is inaccessible.

up to the third heaven. Nor is it permitted to inquire what these things are. For the Apostle himself said that which it is not possible for a man to speak. John said: *Things which eye has not seen, and ear has not heard, and which have not entered into the heart of man, which God has prepared for them that love him.* How, then, could anyone be able to conceive of those things which can fall under neither sense nor reason? The interval that was before the creation of light, when there were no parts of time, cannot be comprehended; it is known to God alone. Such also is that which we understand regarding the future dissolution of the world, up until the revelation of the new creation. How do intellectual essences see sensible and corporeal things, though they are superior to sense? It is not permitted to investigate the sight of God by the visual perception of eyes, since He is invisible by nature. For He says, *No man hath seen God at any time.* For how could it be possible to see with sensible eyes that which is seen only by a pure heart? Difficult also to conceive in the mind is the corporeal blessing of Israel, when Jacob went down into Egypt with seventy-five souls, and in the fourth generation went forth with six hundred thousand men. For regarding the day of the Lord's coming, the Lord Himself also indicated, saying to the apostles: *It is not for you to know the times or the seasons, which the Father hath put in his own power.*

CAP. CXXIX. — What things have been manifested to some by dreams.

Jacob sees a ladder extending from earth to heaven. Joseph sees his brothers' sheaves bowing down to his own sheaf, and the stars again, and the sun and the moon doing the same. Those who were imprisoned in Egypt with Joseph: the one who was to be set free squeezing the three clusters and offering the wine to the king; the other, who was to be punished, carrying the three baskets on his head, the bread being eaten by the birds. Pharaoh sees the seven fat cows and seven well-nourished ears of corn, and again seven unsightly cows and as many ears of corn. The Midianite, under Gideon, seeing the rolling barley cake and the tabernacle of Midian being overturned. Nebuchadnezzar, seeing the statue of many materials being crushed by the stone that had descended upon it from the mountain without hands. And again, the very high tree that was ordered to be cut down, and that sprouted again after seven years. Daniel, concerning the four kingdoms, which were to rise and be destroyed, in the forms of beasts; and concerning the last kingdom, that of the Antichrist, which is to be destroyed, with a very small horn appearing to him. And concerning the eternal kingdom from heaven. The Apostle heard it from the Lord telling him: *Be of good cheer, Paul; for as you have testified of me in Jerusalem*

reproach me at Jerusalem, so it behooves you to bear witness also at Rome. And while he was tossed by a storm at sea, he saw an angel in his sleep saying to him: Behold, God has granted you all who sail with you.

^C

CAP. CXXX. Who wrote the Book of the Kingdoms.

Samuel the prophet, having written down the deeds of Saul, placed them in the Tabernacle. As for David, the same Samuel wrote his first actions, while Gad and Nathan the prophets wrote the actions that followed. Nathan recorded the earlier deeds of Solomon, but Ahijah the Shilonite and Joel [recorded] the later ones. Shemaiah and Iddo wrote those of Rehoboam. Iddo wrote those of Abijah and of Asa. Jesus son of Ananias described the deeds of Jehoshaphat. This same Jesus, having sought out the actions of each of the kings of Israel, wrote them down. As for the subsequent kings of Judah—Joram, Ahaziah, Joash, and Amaziah—a record of their deeds was made and deposited in the royal palace. Regarding Uzziah, Jotham, Ahaz, and Hezekiah, not only did public records collect their actions, but Isaiah the prophet also recorded them. Those who saw the impious deeds of Manasseh—who were the prophets of that time—recorded them and deposited them in the royal palace. There were public records of the deeds of Amaziah, Josiah, and Jehoiakim, which were likewise deposited in the royal palace. Jeremiah the prophet recorded the miserable lives of Jechoniah and Zedekiah, under whom the people were led into captivity, the temple was seized, and the kingdom was brought down. ^D Ezra the wise, living at the time of the return of the people from captivity, having committed to memory the entire book of the Kingdoms, [recorded] the deeds of all the kings together with their ends, and the actions of those who had lived piously. Having afterwards noticed what had been passed over by him in the book of the Kingdoms, he brought these things forward again separately and set them out, since the first book which had been published was lacking in many things. Judæi called this book, written in two volumes, "Words of Days," but the Church has entitled it the Book of Paralipomenon (Chronicles).

CAP. CXXXI. What things are spoken parabolically and enigmatically in the Scriptures.

Gideon said to the men of the tribe of Ephraim, who were resentful toward him because he had not called them to the war against the Midianites: "Is not the gleaning of Ephraim better than the vintage of Abiezer?" Jotham, the son of Gideon, said to the Shechemites who had chosen for themselves as king Abimelech, who had been the murderer of his seventy brothers: "The trees went out to anoint a king over themselves. And they said to the olive tree: 'Reign over us.' And the olive tree said to them: 'Should I leave my fatness, which God and men honor, and go to rule over the trees?' And all the trees said to the fig tree: 'Come, reign over us.' And the fig tree said to them: 'Shall I leave my sweetness…'"

wine, and the gladness of men, and go to rule over the trees?’ And the trees said to the bramble: ‘Come, reign over us.’ And the bramble said to the trees: ‘If in truth you anoint me king over you, come and take refuge under my shadow; but if not, let fire go out from the bramble and consume the cedars of Libanus.’ Samson finding honey in the mouth of the lion which he had killed, and having eaten it, proposed a riddle, saying: ‘Out of the eater came forth meat, and out of the strong came forth sweetness.’ ^B And David says to Saul: ‘The Lord judge between me and thee, and the Lord avenge me of thee, but my hand shall not be upon thee,’ as the proverb says: ‘Wickedness shall come forth from the wicked.’ Ahab, to the king of the Syrians threatening him that he would destroy the whole kingdom of Israel, says: ‘Let not him that girds on his armor boast as he that ungirds it.’ Joas, king of Israel, toward Amasias, king of Judah, who was courting friendship with him, treating him with insolence and despising his entreaty, signifies to him: ‘The thistle spoke to the cedar of Libanus, saying: Give thy daughter to my son as a wife. And the wild beasts of the field went through Libanus, and trampled upon the thistle. Thou, smiting, hast smitten Edom, and thy heart has lifted thee up.’ Solomon, indeed, set forth his entire first book through parables.

CAP. CXXXI. — What parables were spoken by the Lord.

Concerning the New Grace, that one should not sew a new piece of cloth onto an old garment. That one should not pour new wine into old wineskins. He said that He was sending the apostles as sheep in the midst of wolves. ^C He has compared the preaching to seed, which is cast into good ground, and brings forth fruit a hundredfold, sixtyfold, and thirtyfold. But it is shown to be fruitless if it is cast upon a rock, or among thorns, or on shallow ground. He compared the words of heresies to tares sown over the good seed which had been sown by Him upon the earth. The mustard seed, as the word of the preaching, which surpasses all human doctrines in its growth. And it is compared to leaven, which is put into three measures of flour. To a treasure hidden in a field, and all things being sold for its acquisition. To a precious pearl, which is valued above all things already possessed. He compared to a rich man possessing in his storehouse new and old things the knowledge of the New and the Old Testament. He compared to a fox the…

the Word", the New and the Old, for the Hebrews, knowledge. ^A 10. He used the comparison of the fox indicating the malice of Herod. 11. He taught that not that which enters, but that which goes out, defiles a man: that is, evil thoughts and the Word. The leaven of the Pharisees, that is to say, wickedness, which makes others evil too. The setting forth of children, for the simple manner of those who are being saved. The search for the one lost sheep, indicating the salvation of the human race. The forgiveness of many transgressions of the one so happening, by the master; but he himself not forgiving his fellow-servants the small sins [committed] against him. The servants sent for the reception of the fruits of the vineyard, and having been insulted and killed, and the son coming for this, and suffering the ^B same things at the hands of the ungrateful as the servants. The hiring of those from the first hour, and the third, and the sixth and the ninth, and toward evening, for the work of the vineyard. The rejection of those invited to the wedding who did not arrive, and the calling of those brought in turn from the outlets and crossroads. The casting out of him who did not come to the wedding appropriately. The ready and unready reception of the ten virgins. The arrival of the active stewards, who had gained profits for the master's wealth, and were honored for this, and the disgrace of the idle and unprofitable one. The standing of the sheep from the right and from the left, of the former glorious, of the latter in shame. The demonstration of him who fell in with the robbers and was shown mercy by the Samaritan, but was not shown mercy by the Pharisee and the Levite. The ^C obtaining of bread in the night by the illegal persistence of the one asking. The fig tree, which was not cut down because of its unfruitfulness, but was left upon a promise that it might bear fruit. The unjust and shameless judge, who nevertheless, because of being harassed, listened to the widow who was troubling him. The departure of the nobleman to a far country for the reception of a kingdom, and the destruction of those who refused him in the reception of the kingdom. The shepherd, who enters by the door into the fold, and calls the sheep by name, and he who does not enter by the door, but elsewhere, since he is a thief, climbs in.

CAP. CXXXIII. — Of which external witnesses does the apostle Paul make mention?

Defending himself in Athens concerning the preaching of the Word, he says: "As even some of your poets have said, For we are also His offspring." And writing to Titus who was living in Crete, he says: "One of them, a prophet of their own, said, 'Cretans are always liars, evil beasts, lazy gluttons.'" The Lord also used a comparison taken from outside, saying to those in Nazareth: "You will certainly say to me this proverb: Physician, heal thyself." And by the inscription which is on the altar...

this parable: "Physician, heal thyself." And Paul also used as testimony for the preaching of the Word the inscription of the altar which was at Athens, which had: "To the Unknown God." "Whom therefore ye ignorantly worship," he says, "him declare I unto you."

CHAPTER CXXXIV. How many Jameses were among the Apostles.

CHAPTER CXXXV. How many Johns were there in the preaching, and how many Zachariahs.

CHAPTER CXXXVI. A passage from Hippolytus of Thebes, from his chronological treatise.

this parable. Physician, heal thyself [Lc. IV, 23]. Paul also used the testimony of the altar, which was at Athens: To the unknown God. Whom therefore you worship, not knowing, he says, him I announce to you [Act. XVII, 27].

CAP. CXXXIV. — How many Jameses there were among the apostles.

James the brother of John, son of Zebedee, whom Herod also took away to please the Jews [Act. XII, 2]. James son of Alphaeus. James the brother of the Lord, called the Just, who was the first to preside over the Church in Jerusalem.

CAP. CXXXV. — How many Johns there were in the preaching of the Word, and how many Zachariahs.

John the Baptist, whom Herod beheaded, and who had his martyrdom 63 in venerable Palestine. John the son of Zebedee, the Evangelist, who saw the Apocalypse, and sent the Catholic Epistle, and also has his martyrdom at Ephesus. John surnamed Mark, the follower of Peter, who wrote the Gospel, and was the first appointed bishop of the Church of the Alexandrians.

There were four Zachariahs. The first is the son of Jodae the high priest, whom Joas the king killed between the temple and the altar 86. The son of Barachiah, whom the prophet Isaiah remembers [Isa. VIII, 2], who in his testimony took him up for the child about to be born. Also the prophet; and the father of the Baptist.

CAP. CXXXVI. — Hippolytus the Theban’s passage, from his chronological treatise 64.

James, called the Just, and having become the first bishop of Jerusalem, was said to be the Lord’s brother according to the flesh, being the son of the carpenter Joseph by his former wife. His brothers were Symeon, Sidonius, Judas, and Jose. He had four sons and two daughters, namely Martha and Mary, by his wife Salome, the daughter of Aggaeus, who was the brother of Zachariah the priest, who was the father of John the Baptist, and son of Barachiah, son of Addi the priest. And then Joseph became a widower. As for Salome and John the Baptist, they were brother and sister. For Aggaeus was the son of Barachiah, the uncle of John—likewise also Zachariah was the brother of Aggaeus, and the uncle of Salome, Joseph’s wife [I mean Salome, not the midwife 65, but another]. For Mary 67 happened to be from Bethlehem, a daughter of Matthan the priest and Maria his wife, about the kingdom of Cleopatra, before the reign of Herod the son of Antipater. The first was named Maria, and the second was called Sube, and the third was named Anna. The first married in Bethlehem, and bore Salome the midwife. The second married likewise in Bethlehem, and bore Elisabeth. And the third married into the land of promise, and bore Mary the Theotokos in Bethlehem. So that Salome the midwife, and the holy Anna who bore Mary the all-holy Theotokos, and the holy Elisabeth who bore the Forerunner, were daughters of three sisters. Hence, therefore, John the Baptist and our Lord Jesus Christ are said to be cousins. And he was considered to be the son of Joseph, since he was also considered to be the brother of his sons, those from his first wife. Zachariah, the father of John, had a brother who was a fellow priest named Aggaeus, who died before him. Joseph the carpenter took as his wife the daughter of this Aggaeus, out of whom he begat four sons and three daughters, one of whom was James, called the brother of the Lord, and first bishop of Jerusalem. And the name of Joseph’s wife was Salome, not the midwife, but another. After her death, Joseph betrothed to himself Mary the Theotokos, who descended by maternal lineage from Matthan the priest, and indeed also traced her descent from Solomon the son of David, as the Gospel according to Luke says in tracing the genealogy. For this Matthan had daughters from Maria his wife, whose names were Maria, Sube, and Anna. Maria, therefore, bore Elisabeth, the mother of John the Baptist. Anna bore the holy Theotokos in Bethlehem, who was named Mary after her grandmother and aunt. So that Elisabeth is the cousin of Anna, indeed, but a kinswoman of the Theotokos. Both claims of the Gospel are confirmed, because the paternal lineage and the fleshly lineage of Christ are recounted. For Jesus was, he says, beginning 68, about thirty years of age, who was considered to be [the son] of Joseph, of Heli, of Matthan.

CAP. CXXXVII. — Who are those who are known among the seventy disciples.

Barnabas, who preached the Gospel with Paul, and showed himself to the apostles to be a disciple of the Gospel at Jerusalem. Sosthenes, who was chosen in place of Judas with the apostles, called by prayer. Justus, who himself was joined to the lot of the apostles. Thaddeus, who in Mesopotamia in the city of Edessa

(The translation continues from the previous page: ...as they were children of the first wife.

Zacharias, the father of John, had a brother by the same father named Aggaeus. He took to wife the daughter of Aggaeus, Joseph the carpenter, by whom he received four sons and three daughters, one of whom was James, called the brother of the Lord, and the first bishop of Jerusalem. And the name of the wife of Joseph was Salome, not the midwife, but another. After the death of her, he betrothed to himself Joseph the Virgin-Mary, who descended from the feminine lineage of Mathan the priest, just as also from the very same Solomonic line of David he was descended, as the Gospel according to Luke sets forth in the genealogy. For this Mathan had daughters by Mary his wife, whose names were Mary, Sube, and Anna. Thus Mary brought forth Elisabeth, the mother of John the Baptist: Anna brought forth the holy Theotokos in Bethlehem, who was named Mary after the name of her grandmother and aunt. So Elisabeth was a cousin of Anna, but kin to the Theotokos. Both these assertions of the Gospel are confirmed, because the paternal lineage and the fleshly lineage of Christ are recounted. For, he says, *Jesus, when he began, was about thirty years of age, being as was supposed the son of Joseph, of Heli, of Matthan*. ^D

CAPUT CXXXVII. — Who are those known from the seventy disciples.

Barnabas, who preached the Gospel with Paul, and whom the apostles show to be a disciple of the Gospel at Jerusalem.

Sosthenes, who was elected in place of Judas with the apostles, being called by prayer.

Justus, who was also joined to the order of the apostles.

Thaddaeus, who was sent into the city in Mesopotamia as a herald of the Word to King Abgar. And we acknowledge John, also surnamed Mark, to have been from among them. Judas and Silas, who were sent from Jerusalem to Antioch by the apostles with Paul and Barnabas, because of the question about observing the legal requirements. But Clement says, that even Cephas, about whom Paul says: *But when Cephas was come to Antioch, I withstood him to the face, because he was to be blamed*, was one of the seventy. For he says that he was not speaking these things about the apostle Peter. ^D

CAPUT CXXXVIII. — How many persecutions were excited against the Church by the Jews, until they were captured and the temple burned.

Three indeed occurred against the apostles at Jerusalem. Three likewise occurred against Paul, not only in Jerusalem, but also in the dispersion, and these also were excited by the Jews. The first persecution was excited by the high priests for the imprisonment of the apostles. The second was that which happened under Stephen the protomartyr, to whom Paul gave his consent. The third was in the slaying of James, and the imprisonment of Peter, which happened under Herod: when also the angel loosed Peter from his bonds and led him out of the prison, and struck Herod while he was haranguing the people at Caesarea with sudden indignation. Now indeed, against Paul and the brethren, a fourth persecution was moved in Lycaonia by the Jews. A fifth likewise at Beroea and Corinth. A sixth indeed at Jerusalem: in which there was also often held before the magistrates an examination concerning the preaching of the Word. Finally, there was the persecution in which Paul was sent bound to Rome to Caesar. ^D

CAPUT CXXXIX. — How many were the persecutions from the heathens, and by whom.

First, Nero introduced a persecution against the Christians, who ordered Peter to be crucified, and Paul to be struck with the axe; Peter having requested that he be crucified head downwards.

2. Domitian stirred up a great persecution against us, a man also most wicked: who also relegated John the Evangelist to the island of Patmos.

3. A persecution arose from the uprising of the peoples who were incited against the Christians throughout various nations, the rulers mostly moving them to it. Trajan subsequently checked this, having been taught our doctrines. In this persecution, Pionius and others of his time were famous martyrs.

4. A persecution was poured out against the Church by Homeros [Marcus Aurelius] and his son Antoninus. Under these, Polycarp was a martyr in Asia, and likewise Metrodorus, [and] One of you.

Carpus, Papulus, Agathonice, and a multitude of other holy ones were perfected by divine martyrdom. 5 Under Severus, a great persecution was stirred up against the Church, during which Justin suffered martyrdom, as did Leonides, the father of Origen, and Potamiena the holy virgin, and Basilides, and a multitude of divine martyrs were perfected. 6 Maximinus, having first ordered that all who were found anywhere as clergy should be put to death, and then those who said they were Christians. 7 Decius used the persecution severely, and Flavianus bishop of Rome bore witness, as did Alexander bishop of Jerusalem, Babylas bishop of Antioch, Sarapion bishop of Alexandria, Apollonia the virgin and Ammonarion together with four other virgins who were cruelly tortured; Julian, who was suffering from gout, was carried around in a furnace and sprinkled with unslaked lime. Cyprian, the bishop of Carthage. Also Mercuria and Dionysia, who had many children, while her children were standing by her. And although she was being tortured, she did not allow the love of her many children to [take precedence over] the love of Christ. During this time, the greatest number of martyrs in cities and villages were added to the heavenly choirs. Origen, however, though detained in this period, was not deemed worthy of martyrdom, but having been overcome, spent the rest of his time in repentance. 8 Valerian fought against the Christians, and many also suffered martyrdom under him, among whom are the three martyrs of Caesarea in Palestine: Priscus, Marcus, and Alexander. 9 Aurelian stirred up a persecution, not as savage and manifest. For he merely ordered by decree of the magistrates that nothing should be done against Christians according to the custom of the ancient laws. 10 The great persecution against the Church was raised by Diocletian, during which many martyrs, men of distinction, shone in martyrdom. Anthimus, bishop of Nicomedia. Phileas, bishop of Thmuis. Adauctus, a state official, [stood out] in that rank. Pelagia, the virgin in Antioch, a young girl, who threw herself from the third story of her own house. Tyrannio, bishop of Tyre. Zenobius, presbyter of Sidon. Silvanus, bishop of Homs. Romanus, bishop of Antioch. Zenobius, chief physician of Antioch. Silvanus, bishop of the Gazaeans, along with forty others. Peleus and Nilus, Egyptian bishops. Pamphilus, presbyter of Caesarea. Peter, bishop of Alexandria, and with him the presbyters Faustus, Dius, Ammonius; also the bishops Phileas, Hesychius, Pachomius, Theodore. Gaius also in Laodicea was dragged by the people and suffered martyrdom. And Sabinianus, being a soldier of the heavy-armed infantry, having confessed that he was a Christian, was beheaded [with an axe]. Indeed, entire divisions of soldiers, along with their tribunes and centurions, stripped of their arms, suffered martyrdom.

After these, Maximinus succeded to the 11th persecution, which he himself again stopped by decree. From that point, the Church, relieved of the persecutions by the Greeks, endured much turmoil from the Arians during the reigns of Constantine, Constantius, and Constans. After them, when Julian reigned, he chose the ways of the Greeks, and though he did not actively persecute the Christians, he abhorred them and wrote works against them. Since the populace in cities and villages shared the opinion of the Emperor, terrible things were shown to the Christians; from this arose heresies against the Church, both of the Arians and of the Anthropolaters. ^A

CAP. CXL. - Concerning the heresies that have risen up against the ecclesiastical faith.

First, at the very time of the Lord’s manifestation in the flesh, there arose certain Herodians, who said that Herod was Christ.

Second, the Theudiani, who were deceived. Gamaliel the teacher of the Law also mentions this man while he was urging his opinion upon the high priests, who were planning to do something against the apostles, saying to them that they should not act in any way against them: "For before these days Theudas rose up, saying that he himself was somebody."

Third, in the time of the apostles, another heresy arose in Jerusalem from a certain Egyptian magician; and some mention of him occurs in the Acts of the Apostles, when the tribune says to Paul: "Do you know Greek? Are you not, then, that Egyptian who before these days stirred up sedition and led out into the wilderness the four thousand men of the sicarii?"

Fourth, the Simonians. Simon himself, having become a magician in the time of the apostles, introduced a heresy through a deceptive display of signs and wonders, saying that he himself was the great power of God. And some mention of him also exists in the Acts of the Apostles.

Fifth, the Ebionites; these too appeared during the time of the apostles, being interpreted as "the poor," because of their poverty in faith. For they want the faithful strictly to observe the bodily ordinances of Moses.

Sixth, there are also other Ebionites, who are called Nazarenes; they are disposed toward the legal ordinances of Moses just like the others, but they do not hold that our Lord Jesus Christ, the Word of God, was the pre-existing God and Son of God, but rather a man deemed worthy of the honor of being the Son of God. ^B

Seventh, the Menandrians. A certain Menander, having split off from Simon, said that he had been sent down from above for the instruction of this world. He taught that there were many and innumerable angels.

Eighth, the Saturnilians. This Saturnilus separated from Menander, teaching that the world was made by seven angels alone, and not by many, as Menander had absurdly surmised. He taught that ^C the angels were the creators of this world...

9. Basilidians. Basilides was in Egypt. He says there are 365 heavens, and he assigns names to them; he honors the name Abrasax, as it is equivalent in number to the heavens and the days of the year. For it produces the sum of three hundred and sixty-five.

10. Nicolaitans. Nicolaus, one of the seven deacons who were with the apostles, became the founder. Seeing that all things were common to all, he introduced the community of wives, and delivered that certain strange names should be honored.

11. Gnostics began to introduce heresy in Egypt, but elsewhere they are called Borborians. These base men pronounce Barbilot and Barbero in their prayers.

12. Ophites. These honor and revere the serpent, as it became the cause of knowledge for men.

13. Cainites. They glorify Cain as having been some great power.

14. Sethians. They honor Seth, as having come from the mother on high for the creation of a new world, treating principalities and powers as gods.

15. Carpocratians. They arose in Asia, and paint images of men who were admired, even among the Greeks, and honor them. And they say that the soul of Jesus ascended into heaven as one that had become pleasing to God.

16. Cerinthians. Cerinthus said that the Law was given to the Jews by an angel, not to proceed to their good.

17. Valentinians. They say there is no resurrection, they reject the Old Testament, and they wish for it to be understood that Christ brought his body down from heaven.

18. Ptolemaeans. A certain Ptolemy, separating from Valentinus, added the unions of certain aeons to the heresy of Valentinus.

19. Secundians. A certain Secundus appeared, along with a certain Isidore and Epiphanes. These added even base acts to the blind opinion of Valentinus.

20. Heracleonites. From a certain Heracleas, they were introduced to honor certain ogdoads; and they think that their dead are redeemed by Hebrew invocations and the ointment of balsam oil.

21. Marcosians. A certain Marcus became a fellow-student of Colobarsus, introducing two principles and denying the resurrection of the dead.

22. Colobarsians. Colobarsus is of the same mind as Marcus, but added certain ogdoads.

23. Cerdonians. A certain Cerdon succeeded Heracleas in the error, and he posited two principles contrary to each other, and that Christ was neither born of God nor from Mary. He denies the resurrection and does not admit the Old Testament.

24. Marcionites. Marcion was a Pontian. He imagined there to be three principles: good, just, and evil.

^A He said that the one who gave the Old Testament to Israel, being contrary to the New, was another God. He denies the resurrection, and bestows baptism many times upon the same people for the remission of sins. They baptize on behalf of the dead. 25. Lucianists. A certain Lucius—not the Arian—arose after Marcion, adopting the doctrines of Marcion, and adding to them other things even more absurd. 26. Apellians. They began from a certain Apelles. He vilifies all creation, just as Marcion did. He did not, however, say there were three principles as that man did, but that there is one God who made another God, the creator of the cosmos. 27. Tatianists. Tatian appeared in Mesopotamia, having devised the heresy of the Encratites, which most people know. 28. Phrygians. A certain Montanus and Priscilla established this heresy in Phrygia, making Pepuza, a city of Phrygia, their Jerusalem. 29. Pepuzians. From Pepuza in Phrygia they are so named; they form an impious fellowship against those who live irreverently. 30. They celebrate on the fourteenth of the moon together with the Jews. 31. Alogi. Certain men called "A-Logi" (without the Word), because they do not accept the Word existing in the beginning as God with the Father, and for this reason they receive neither the Gospel of John nor his Apocalypse. 32. He said Christ was a mere man, judged worthy of participation in God. 33. Artemians. A certain Artemas arose in Asia, holding the heresy of Theodotus in esteem. For he said Christ was a mere man, in whom God the Word was pleased to dwell. 34. Melchisedechians. They think Melchisedech is a power of God, and refer all the Scriptures to him, saying that he is Christ. 35. Navatians. Novatus does not grant a path of repentance ^B to those who sin. These are they who call themselves Cathari (the Pure). 36. Severians. Severus rejects women, calling them a sinister power. He rejects wine, asserting that the vine grew from the mixing of a dragon and the earth. 37. Bardesanites. Arising from a certain Bardesanes who was in Mesopotamia, these men sprang forth. They deny the resurrection of the body, and posit that the incarnation of the Savior took place only in appearance. 38. Elcesaites. They arose in Arabia. These carry about false prophecies from a certain Elxai; they were also called Sampsaeans. 39. Having appeared, he thought Christ was a man, not admitting the Christ who was the Word to have existed beforehand. 40. Valesians. Valens, who was in Arabia—and this man

^A became a eunuch-maker for those who approached him, and he castrated them, not accepting the Old Testament.

41. Sabellians. A certain Sabellius, having appeared in the Pentapolis, and not accepting the three hypostases of the one Godhead, foolishly maintained that the Godhead was Father-and-Son, and a composite god.

42. Origenists. These perform obscene acts and do not honor temperance, abusing the flesh. But these are not from Origen the Alexandrian, who is also called Adamantius.

43. Origenists. This man, who is also Adamantius, denies the resurrection of bodies. He twisted the Scriptures into absurd allegories. Having come from the philosophy of the Greeks, and not having spat out Hellenism, he brought thirteen heresies into the Church.

44. Paulians. Paul of Samosata, having become bishop of the Antiochenes, reviving the heresy of Theodotus and Artemas, said that Christ was a man honored with the honor of God, because the Word, the Wisdom of God, dwelt in him.

45. Manichaeans. This man appeared from Persia against the Church, being called Manes. He says there are two principles, a good one and an evil one. He denies Him who was the lawgiver in Israel and the Maker of all things. He worships the stars.

46. Hieracites. In Leontopolis in Egypt, a certain man called Hierax persuaded people not to hope for the resurrection of the flesh. He rejected marriage. He did not accept worldly people. He taught that children do not enter into the kingdom of Christ, because they had performed no struggles.

47. Meletians. In Egypt, a certain schismatic arose named Melitius, who would not pray with those who had repented after the persecution and ^B had been received by the council and by Peter the apostle and martyr.

48. Adamians. They stand naked at their prayers, both men and women, remembering the simplicity of Adam and Eve.

49. Marianites. They elevate Mary to divine essence, and they say she was taken up into heaven, performing a memorial of her in the oblation of bread.

50. Massalians. They do not wish to work, but say they must persevere in prayer at all times, having come to love idleness.

51. Apostolics. These have appeared around Pisidia; they accept only those who are submissive. They pray with no one else.

52. Archontics. They enumerate certain principalities and powers, and place the governance of all things under these, and they say that Christ came for the judgment of their administration.

53. Angelicals. These have held themselves in high esteem, as though they possessed their own distinct angelic rank, and they promise this to their followers.

54. Audians. They also have become a schism, not praying with the laity. Having separated them with a rod ^C from themselves.

they do not hold communion with those who do not pray with them. They use apocryphal books, and certain strange traditions of their leader.

55. Marcellians. A certain Marcellus at Ancyra came to be, holding the opinion of Sabellius, imagining the Word of God and the Holy Spirit to be without subsistence.

56. Arians. A certain Arius rose up in Alexandria, who held the opinion that the Son of God is a creature and was made from things that were not.

57. Semi-Arians. These separated from the Arians, saying that the Son is of like substance (homoiousion) to God, while the Arians said merely that he is like.

58. Photinians. A certain Photius arose in Sirmium. He holds the opinions of Paul of Samosata, saying that Christ is a God-bearing man.

59. Aetians. A certain Aetius, a Cilician by birth, having separated from the Arians who said that the Son is like the Father, said that he is unlike him. Eunomius later presided over this sect along with him; whence also they are called Eunomians and Anomoeans.

60. Aerius. An Arian heretic; subsequently he felt differently, and broke away from them by reason of such things: saying that a bishop differs in no way from a presbyter. Not preferring the fourth and sixth days of fasting above the other days, he despised Lent.

61. Macedonians. A certain Macedonius arises in Constantinople, rejecting the Holy Spirit from the essence of God the Father and the Son. For this reason his associates are called Pneumatomachi (Spirit-fighters).

62. Anthropomorphites. These have appeared in the region of Eleutheropolis, where [some] exist... who reason that God, according to his eternal subsistence, possesses a bodily character and human form, as even those of the Jews who are uninitiated into the Scriptures have supposed.

These, then, are the heresies that have risen up against the holy Church, which has received and transmits—along with the Holy Spirit—the knowledge of our Lord Jesus Christ, through whom all things were made, who was born of the Virgin Mary according to the flesh, and who dwelt among his own creation, being the same who was with God and the Father before the ages, born from the essence of the Father, and who is consubstantial with God the Father.

CHAPTER CXLI. — What sects existed among the Jews.

Pharisees, who are interpreted as "set apart" or "separated." They occupy themselves with phylacteries, bodily purifications, and the washing of vessels and dishes.

Sadducees. They deny the resurrection, and do not say that there are angels, nor a Holy Spirit, nor the spirit of holy men, or of men at all, and that after the departure from the body there will be no judgment for the things men have done.

3. Essenes. They are precise regarding legal observances, and [reject] marriage...

abstain from marriage and the procreation of children, and from contracts and the yields of blind chance. 4. There is also another order of Essenes, who observe the laws similarly to the others, but do not refuse marriage and the procreation of children; indeed, they even condemn the others, inasmuch as they cut off the succession of the race. 5. A fifth heresy was also introduced among them, that of Judas the Galilean, which persuaded men to call no one lord or master; this also forbade the acceptance of the census taken under Quirinius.

CAP. CXLII. — What heresies have existed among the Samaritans.

The first Samaritans were a colony of Persians, translated into the land of Israel by Shalmaneser, king of the Babylonians; they received the Mosaic laws and circumcision from the Pentateuch, but remained also in the worship of their ancestral and Persian gods. There have been four other heresies among them: the Gortheni, the Seboaei, the Essenes, and the Dositheani. For the Gortheni do not agree with the others concerning the festivals, having altered their days, and furthermore they are indifferent regarding food outside of Samaria. The Seboaei, indeed, differ from the Gortheni on account of the alteration of the festivals, but they do not leave Samaria, holding those who travel away from Samaria to be unclean. But the Essenes disagree with no one; rather, they even receive and eat with those from the outside when they visit them. The Dositheani appear to be more scrupulous than the rest. For they practice continence, pursue virginity, and believe that a resurrection will occur.

CAP. CXLIII. — What sects have existed among the Greeks.

The sect of the Physicists, the Theologians, the Seven Sages, the Socratic, Cyrenaic, Cynic, Heliac, ^A Elective, Megarian, Pythagorean, Empedoclean, Heraclitean, Eleatic, Democritean, Protagorean, Pyrrhonian, Academic, Peripatetic, Stoic, Epicurean. Heraclides the Pythagorean distinguished these twenty sects in his book on the treatise of sects among philosophers.

CAP. CXLIV. — How many kinds of divination there are among the Greeks.

1. Astronomical. 2. Genethliac. 3. From the interpretation of dreams. ^B 4. By birds. 5. Consultative. 6. By fingers.

and [divination] by lots; 8. by dice; 9. by fire (87); 10. by sortition; 11. by the slaughter of animals; 12. by the observation of eggs; 13. by omens; 14. by enthusiasm; 15. by the insinuation of some inspiration; 16. by names; 17. by some [form of] inspiration (88); 18. by the rumor of fame; 19. by panic-stricken commotion; 20. by inspection of form; 21. by palmistry; 22. by slips cast under a seal; 23. by a sieve; 24. by a magic basin; 25. by a vial; 26. by a visual calling [of the object]; 27. by necromancy; 28. by images carried on yokes; 29. by pipes; 30. by symbols; 31. by cymbals; 32. by drums and every musical instrument; 33. by the Sabazians (89); 34. others, anointed with oils, are filled by phantasm; 35. others take darkness as an assistant; 36. others [practice] gluttony; 37. others, incantations and incitements; 38. others envision [happenings] in water; 39. others on a wall; 40. others in the open air; 41. others in the sun, and in the other stars of the heavens; 42. others by [examining] entrails; 43. others by birds; 44. others by flour; 45. others by natural foresight [anticipating the future]; 46. others by changes in animals or plants; 47. others by numbers; 48. others by physiognomy; 49. there is also an enthusiastic invasion, and an access of divine inspiration. 50. The oracles most famous among them are: the Baetylia in the temples, [observed] by stones agitated among the elements. 51. In Egypt, there was a certain triangular musical instrument, which the sacred singers used during their festive dances. It was played with a plectrum.

^A 52. The Vestal virgins of Hestia; performing sacred rites, they too said they foretold the future, conjecturing it from the unquenchable fire. 53. Those who were agitated in the Corybantic frenzy by Dionysus. 54. In Colophon, the priest of Clarius, after drinking water, would tell each person the reason for which he had come. 55. At Delphi, women prophesy while sitting by the mouths of the water. 56. Also at Branchidae, they give oracles again by being steamed by waters. In some temples of Apollo, those who stand within defined figures are filled with responses. 57. The Pythia, sitting indecorously upon the tripod, receives the prophetic inspirations through her female passages. 58. Many oracles in several temples also consisted of those answering by means of urns and pebbles, with the temple attendant watching the pebble and reading the oracle from a book. As Porphyry says in his letter to Anebo: "For the swindler mocks many, attacking the gaping expectation of our [credulity]."

CHAPTER CXLV. Why the Jews fast on the second and fifth days of the week.

CHAPTER CXLVI. Why Christians fast on the fourth and sixth days of the week.

CHAPTER CXLVII. What nations and how many were constituted from Abraham.

and the Pharanites, who possess their dwelling place beside the Red Sea. But even Syria—that is, Damascus—is a nation considered to belong to him. ^A For from his house-born servant, Eliezer, from whom Damascus was born, this nation also consists. From Esau, who was a descendant of Abraham, another nation appears, the Idumean, which is also called Edom. Nor are the nation of the Moabites and Ammonites to be counted outside of the nations born from him. For these were begotten of Lot, who was the son of his brother, and they are again attributed to him.

CAP. CXLVIII. — Regarding the prophecies of the Apostle Paul.

CAP. CXLIX. — Regarding the prophecies of John the Evangelist.

CAP. CL. — How many years there are from the creation of the world until Christ arrived.

And the Pharanites who dwell in the desert, and those towards the Red Sea. But even Syria, Damascus that is, is the same; the nation is accepted as belonging to Abraham. For from him was the house-born Eliezer, from whom Damascus is derived, and from him it draws its origin.

But from Esau, who was the grandson of Abraham, another nation arises, which is called by the other name, Edom. Nor must we reckon this as a different nation, nor the Moabite and Ammonite nations. For these were born from Lot, who was the son of his father’s brother, and to him they may deservedly be ascribed (96).

CAP. CXLVIII. — What are the prophecies of the Apostle Paul.

Whoever wishes to live piously shall suffer persecution. And, as many ^B will not endure sound doctrine. But wicked men and sorcerers shall rise up against faith, deceiving and being deceived, having the form of godliness, but denying the power thereof. And, that the falling away must come first, and then the son of lawlessness be revealed, the Antichrist. Whom the Lord shall slay with the spirit of His mouth, and shall render ineffective by the appearance of His glory. And, when the vocation of the nations is completed, then also must Israel be filled with the hope of his saving vocation.

CAP. CXLIX. — What are the prophecies of John the Evangelist.

That many will fall away from the faith, ^C foreknown by God not to be of faith. The coming of Antichrist: being called Antichrists, as indeed there are many even now who are heretical. And in the Apocalypse he heard of the seven plagues coming upon the world before the coming of Christ. And how the Church, by the dragon, that is the devil, will be driven into the desert to suffer persecution, he pouring into her a river from his mouth intended to drown her: which signifies the attack coming against her from heresies and the Antichrist. The Lord will come suddenly with His heavenly host, to perform the killing of wickedness, and to give to the saints the eternal kingdom.

CAP. CL. — How many years are there from the creation of the world until Christ has arrived.

From Adam to Noah, there are 2262 years. From Noah to Abraham, 1015 years. ^D From Abraham to the Exodus, 490 years. From the Exodus to the Judges, 465 years. From the Judges to Eli and Samuel, 450 years. From Samuel to the beginning of the kingdom, 40 years. From the Kingdoms to the captivity of the people, 450 years. From the kingdom of the Macedonians, 300 years, up to the eighteenth year of Octavius Augustus. And our Lord Jesus Christ is born in Bethlehem of Judaea, in the ^A forty-second year of Octavius’s reign, so that there are another 25 years. All together being gathered up to the birth of the Savior from Adam, 5500 years (57).

CAP. CLI. — By how many and what names was the Lord prophesied in the holy Scriptures to be called when He was to appear among men.

Moses calls Him a prophet, and the Lord will raise up for you a prophet, saying, from among you, as I. The soothsayer, though unwilling, prophesied him to appear as a star: A star shall rise, he says, in Jacob. The angel, being asked by Manoah the judge what name he would call the appearing Savior, says to him: Why dost thou ask my name? And it is wonderful. David called Him Christ in the second psalm; in the 15th, Holy One; in the 23rd, Lord of hosts, and King of glory; in the 33rd, the Word of God who established the heavens; in the 45th, God anointed for the love of justice and hatred of iniquity; in the 48th, a man the redeemer, and not a brother of men; in the 68th, Make way, he says, for Him who ascends the heaven of heaven towards the east: the Lord is His name. Which Aquila rendered through "His appellation." And in the 71st, prophesying that His kingdom and just judgment were to be manifest, he inscribed Him as Solomon. And elsewhere he calls Him light and truth: Send forth Thy light and Thy truth; and in another, the stone which the builders rejected, and this has become the head of the corner; and he foretold Him as the Wisdom of God, saying, Thou hast made all things in wisdom. And in the Song of Songs, Solomon called Him spouse, and brother, and kinsman, and a flowering vine, a flower of the field, an apple among the trees, leaping upon the mountains, white, ruddy, chosen from ten thousands, Solomon, a leader. And in his wise sayings, he calls Him Eithiel, which is equal to God; and Son of God; for a man says to Eithiel; and again: What is the name of his son? And Isaiah, preaching Him to be born of a virgin, said He would be called Emmanuel. And again he called Him by other names when born. Call, he says, his name, Quickly plunder, urgently spoil; and again, the child born as a sign of the world's salvation, he said would be called the angel of great counsel, wonderful, counselor, prince of peace, powerful, mighty God, Father of the age to come; and again, a despised soul, an abomination of the nation, a servant of those in power, a sheep, a lamb being slain, a root from parched ground, a rod from the root of Jesse, a flower from the root ascending, a stone of testing, a corner stone, precious, foundation.

cornerstone, precious, foundation. And again he calls him light, saying, Be enlightened, O Jerusalem; for your light has come, and the glory of the Lord has risen upon you. And again he names him Savior, saying, Tell the daughter of Sion: Behold, your Savior has come. He also proclaims him God, saying to the cities of Judah: Behold your God, behold the Lord comes with the strength of power, and the work of each person is before him. Jeremiah foretold that he should be called Josedec, which is translated "God is just"; and he gave him the name David, saying he would turn and save the people. Ezekiel, foretelling that God himself would come to shepherd and save the lost sheep of the people, likewise called him David. And Daniel sees him as the Son of Man coming to judge all things. Hosea is commanded to name his son, born in the likeness of the Savior from the fornicating synagogue, Jezreel—that is, "seed of God." Micah, predicting his birth in Bethlehem, named him Leader, stating that his going forth is from the beginning, from the days of eternity. And Zechariah again said that the coming Savior of the people should have the name "the Rising Sun"; he also calls him shepherd and a man who is a compatriot of God, when a sword is raised against him. Concerning the fact that he was to be born as Jesus, the Savior of the world, Gabriel the angel, when announcing his birth, said that he alone should be called by this name to the Virgin. This name was indicated in that mystical and ineffable name which was inscribed upon the crown of the holy ark; by the significance of the *jod* and the *he*, that is, by the tenth and the eighth [letter], the name of the holy Jesus, the Lord of glory, is clearly pointed out. ^B

CAP. CLII. The ten appearances of the Lord to his own after he rose from the dead.

1. First, to those with Mary at the tomb. 2. To Cephas alone, as Paul also said: "Then he appeared to Cephas." 3. When the doors were shut, to the disciples, Thomas not being present, on the first day of the week. 4. To those with Cleopas going away to Emmaus, in the breaking of the bread. 5. When Thomas was present, and the rest of the disciples, when he also called Thomas to handle his hands and side. 6. At the catch of the 153 fish. ... 8. To James, according to the same Paul.

9. On the mountain in Galilee, where the Lord appointed for them, according to Matthew. 10. On the Mount of Olives, when He was ascending into heaven.

CAP. CLIII. How many times the Lord appeared to His own disciples after His return to heaven.

First, to Stephen the protomartyr when he was being killed by the Jews, the heavens having been opened. 2. To Paul as he was entering Damascus, when he wanted to bring the saints in bonds. 3. To Paul in Jerusalem, when appearing to him, He said: "Fear not, Paul; for as you have testified about me in Jerusalem, so you must bear witness also in Rome." 4. To James the Just, as Hegesippus and Clement record, when he had been led by the Jews to the pinnacle of the temple, so that he might confess who is the door of Jesus.

CAP. CLIV. How many idols the people worshipped, having abandoned God.

First, the ox-head which Aaron made in the desert. 2. After being initiated to Beel Phegor, the idol of the Midianites; then to Phegor, the abomination of the Jews; to Baal and the Astartes, goddesses of the Sidonians; to Dagon and the Fly, gods of Accaron; to Moloch and to Chamos, the idol of Moab. And the women lamented Thamuz, who is Adonis, in the temple, and worshipped them in their houses, and even the sun on the hills and in the groves, sacrificing to them. 3. Achaz, the king of Judah, served also the gods of Damascus. Manasseh also established diviners and ventriloquists, and carved images and altars to the demons in the temple of Jerusalem, and led his children through fire. But Israel, having apostatized from Jerusalem, served the calves as Jeroboam set them up in Bethel and in Dan.

CAP. CLV. Who maintained the firmest friendships.

David the king, and Jonathan, the son of Saul. Absalom and Jacob. Achab, the king of Israel, and Josaphat, the king of Judah.

CAP. CLVI. Who changed their soul into that of a beast.

Nabuchodonosor the Babylonian, punished for seven years on account of his arrogance. Saul, who changed from a just and good character into an unjust and vile one because of envy against David. Judas, having been called to discipleship, and becoming a traitor on account of greed. Nicolaus, having been one of the seven deacons, and having slipped into heresy.

CHAPTER CLVII. — Who turned from being evil to being good.

CHAPTER CLVIII. — Who was long-lived after Moses.

CHAPTER CLIX. — Who are those who killed lions with their hands.

CHAPTER CLX. — Who were killed by lions.

CHAPTER CLXI. — Who were killed for sacrilege.

CHAPTER CLXII. — Who were cast into pits to be killed.

CHAPTER CLXIII. — Who paid the penalty for their transgressions.

[GREEK COLUMN] ΚΕΦΑΛ. ΡΞΔ'. — Τίνες πλημμελήσαντες ἐλέους τετυχήκασιν.

Οἱ τοῦ Ἰωσὴφ ἀδελφοὶ πεπρακότες αὐτὸν, καὶ διατραφέντες ὑπ' αὐτοῦ. Δαβὶδ ταπεινώσας ἑαυτὸν ἐπὶ τῇ πλημμελείᾳ, καὶ ἐκτενῶς ἐξομολογούμενος. Σαλομὼν ναοὺς τοῖς τῶν ἐθνῶν εἰδώλοις δειμάμενος, καὶ διὰ τὸν πατέρα μὴ τιμωρηθείς. Μανασσέας ἐν αἰχμαλωσίᾳ ἀπαχθείς, καὶ ἐπὶ Θεὸν ἐπιστραφείς, καὶ διὰ τοῦτο ἐπαναχθείς. Ἰωακεὶμ λυθεὶς ἀπὸ τῶν δεσμῶν, καὶ τιμώμενος βασιλικῇ τιμῇ ὑπὸ τὸν Βαβυλωνίου. Ὁ λῃστὴς ἐπὶ τοῦ σταυροῦ Χριστὸν ὁμολογήσας, καὶ τὴν εἰς παράδεισον ὁδὸν εὑράμενος. Ὁ ἀπόστολος Παῦλος διώχων τὴν Ἐκκλησίαν, καὶ κήρυξ ἧς ἐπολέμει Χριστοῦ πίστεως ἀποστελλόμενος. Ἡ Ἐκκλησία ἡ ἐξ ἐθνῶν, ἐπὶ ταῖς τοσαύταις ^B πλημμελείαις ἐλεουμένη, καὶ διὰ πίστεως Χριστοῦ τῆς τελείας δικαιώσεως ἀξιουμένη.

ΚΕΦΑΛ. ΡΞΕ'. — Τίνες εἰσὶν οἱ κατορθοῦν τι δόξαντες, καὶ ἐπὶ τούτῳ διαμαρτόντες.

Ὁ τὸν Σαούλ ἐπισφάξαι καυχησάμενος τῷ Δαβὶδ, καὶ κομίσας αὐτῷ τὸ τῆς βασιλείας σημεῖον, ὡς αὐτῷ προσηκούσης τῆς βασιλείας, ἀναιρεθῆναι προσταχθεὶς ὑπὸ τοῦ Δαβίδ. Ραχαὰς καὶ Βαναίας, οἱ υἱοὶ Ρεμμών, οἱ Μεμφιβοσθὲ τοῦ υἱοῦ Σαούλ τὴν κεφαλὴν κομίσαντες τῷ Δαβὶδ, καὶ μεγάλην αὐτῷ δόξαντες κατατίθεσθαι χάριν, δι' ἧς καὶ ἤλπιζον εὐδοκιμεῖν, ἀναιρούμενοι διὰ τοῦτο. Ὁζᾷ ὁ τὴν Κιβωτὸν ἐπικλιθεῖσαν ἐπισπασάμενος πρὸς ἑαυτὸν, πρὸς τὸ μὴ περιτραπῆναι ἀπὸ τῆς ἁμάξης, ἀποθανὼν παραυτίκα. Ὁ κελευσθεὶς ὑπὸ τοῦ προφήτου Μιχαίου πατάσσειν αὐτὸν, καὶ δι᾿ εὐλάβειαν οὐ πατάξας, ἀναιρεθεὶς ὑπὸ λέοντος. Ὁ Φαρισαῖος ἐπὶ τῇ οἰκείᾳ δικαιοσύνῃ τοῦ τελώνου καταυχησάμενος.

ΚΕΦΑΛ. ΡΞΣΤ'. — Τίνα ἐστὶ τὰ ἔθνη καὶ πόσα τὰ τοῖς ἱεροῖς τόποις ὕστερον ἐπανιστάμενα, καὶ θεήλατον ὑπομείναντα τιμωρίαν.

Γὼγ καὶ Μαγώγ, οἱ εἰσι Σκύθαι· Μοσώχ, Ἰλλυριοί· Θοβέλ, Θετταλοί· Γομέρ, Γαλάται· Θεργαμά, Ἀρμένιοι· Σαβαιῶν, Ἄραβες, οἱ πρῶτοι Ἰνδῶν· Θαρσεῖς, Ἄφροι· Χούς, Αἰθίοπες· Φοὺδ, Λίβυες· Φάρες, Πέρσαι.

ΚΕΦΑΛ. ΡΞΖ'. — Αἱ δυνάμεις τῶν λίθων τῶν ἐν τῇ τοῦ ἀρχιερέως ζώνῃ ἐντιθεμένων.

Ἴασπις, μοιχείας ἀποτρεπτική. Σάπφειρος, ὀφθαλμοῖς στιλπνωτική λαμπρά. Χαλκηδόνιος, σωφροσύνης πρόσφορος. Σμάραγδος, δαιμόνων ἀπελαστική. Σαρδόνυξ, διαπυρσαίνουσα. Σάρδιος, Χρυσόλιθος, ὀδύνας ὀφθαλμῶν ἰῶνται. Βήρυλλος, λύπης ἰατική. Τοπάζιος, Χρυσόπρασος, Ὑάκινθος, Ἀμέθυστος, μέθης ἀλεξητήριον. Ἄνθραξ, Ἀχάτης, Λιγύριος, Ὀνύχειος.

Τέρμα πυκτίδων ἐνταῦθα Ἰωσήππου, Τὰς ὑποθέσεις τῶν πέντε βίβλων ἔχων.

Πέρας δέδωκα τῷ τελευταίῳ στίχῳ. Τῷ συντελεστῇ τῶν καλῶν Θεῷ χάρις. Τῷ συμπέρασμα δόντι μοι λόγους γράφειν, Εἰς αἶνον εὐχάριστον αὐτοῦ τοῦ Λόγου.

[LATIN COLUMN]

JOSEPPUS’ MEMORIAL BOOK.

CAP. CLXIV. Quinam peccatores misericordiam sunt consecuti.

Fratres Joseph, qui eum vendiderunt, attamen ab eo sunt enutriti. David, qui seipsum humiliavit propter patrata scelera, atque prolixe reatum suum confessus est. Salomon, qui templa idolis gentium ædificavit, attamen propter patrem David non est punitus. Manasses ductus in captivitatem, et ad Deum conversus, atque idcirco in patriam revocatus. Joacim a vinculis solutus, honestatusque regio honore a principe Babylonis. Latro, qui in cruce Christum confessus est, et viam ad paradisum invenit. Paulus apostolus, qui persequebatur Ecclesiam, et in praeconium missus est fidei Christi, cui bellum moverat. Ecclesia quae est ex gentibus, quae tot sceleribus nihil obstantibus misericordiam est consecuta, et per fidem Christi perfecta justificationis munere donata.

CAP. CLXV. Quinam cum sibi eximium quid facere viderentur, eo ipso a scopo aberrarunt.

Is qui apud David jactabatur se Saulum occidisse, atque ad illum attulit regni insignia, tanquam regno ad illum pertinente; hic interfici jussus est ab ipsomet Davide. Rachaab et Banajas, filii Remmon, qui Memphibosthe filii Saul caput ad David afferentes, atque rati magnum apud eum contulisse beneficium, propter quod et commendandos sese sperabant, eo ipso interfecti sunt. Oza, qui inclinatam Arcam ad se attraxerat, ut ne effunderetur de curru, et repente mortuus est. Qui jussus est a propheta Michaeo illum caedere, neque ob verecundiam cecidit, interfectus est a leone. Pharisaeus, qui propter suam justitiam adversus publicanum gloriabatur.

CAP. CLXVI. Quae et quot gentes subinde contra sacra loca insurrexerunt, atque divinitus immissas poenas sustinuerunt.

Gog et Magog, nempe Scythae: Mosoch, seu Illyrii: Thobel, vel Thessali: Gomer, seu Galatae: Thogorma aut Armenii: ex Sabais, Arabes, qui sunt primi Indorum: Tharsis, seu Afri: Chus aut Aethiopes: Phud, seu Libyes: Phares, sive Persae.

CAP. CLXVII. Virtutes lapidum in zona pontificis positorum.

Jaspis, adulterium avertebat. Sapphirus, oculis fulgentissima lampas. Chalcedonius, sobrietatis conciliator. Smaragdus, daemonum averruncus: Sardonis, ignibus micans. Sardius, Chrysolithus, dolores oculorum sanant. Beryllus, tristitiae medetur. Topazius, Chrysoprasus, Hyacinthus. Amethystus, ebrietatem arcens. Anthrax, Achates, Ligurius, Onychinus.

This is the end of the books of Josephus, containing the arguments of the five booklets.

Finem dedi ultimo versui. Auctori bonorum Deo sit gratia, Qui terminum dedit mihi verba scribendi, In laudem et gratiarum actiones Verbi ejus.

(OUDIN. De Script. eccles. tom. II, pag. 402.) Nicephorus the philosopher and orator, patriarch of Constantinople, living under Antonius Cauleas, the archbishop and patriarch of the same see, flourished some time after the year 890, and wrote a Funeral Oration, or encomiastic Narration of the Life of Saint Antonius, surnamed Cauleas, patriarch of Constantinople, who died on February 12, 891, under the emperor Leo the Philosopher, or the Wise. This Oration or Life exists in the works of Laurentius Surius, as well as in those of Joannes Bollandus and Henschenius, in the *Acta Sanctorum* for the 12th of February, but in both places it is in Latin only. The same Oration or Life survives in a Greek manuscript in the Imperial Library at Vienna, among the Greek historical manuscripts, codex XI, number 20, from folio 95, page 2, column 2, up to folio 109, page 2, column 1, as noted by Petrus Lambecius in book VIII of his *Commentaries* on this library, p. 83, whose title and beginning are: Νικηφόρου τοῦ μακαριωτάτου φιλοσόφου καὶ ῥήτορος, Ἐπιτάφιον ἤτοι βίος ἐγκωμίῳ συμπεπλεγμένος εἰς τὸν μέγαν ἐν ἀρχιερεῦσιν Θεοῦ, καὶ θαυμαστὸν ἐν πατριάρχαις Ἀντώνιον. Οὐκ ἦν ἄρα τῶν προλαβόντων καλῶν εἰς πίστιν, etc. that is: *Nicephorus, the most blessed philosopher and orator, his Funeral Oration, or Life combined with an encomium, for the great archbishop of God and admirable patriarch, Antonius, etc.* This Nicephorus, philosopher and rhetor, is by no means to be confused with Nicephorus Gregoras, who is some whole centuries more recent, and who carried his *Byzantine History* down to the death of the emperor Andronicus the Younger, or to the year of Christ 1541. For the most learned Leo Allatius, in his *Diatriba de Symeonum scriptis*, page 87, reports that he wrote a Life of the same Saint Antonius the patriarch, whose title and beginning he there presents in this manner: *Nicephori Gregoræ Bίος τοῦ ἐν ἁγίοις πατριάρχου Κωνσταντινουπόλεως, Ἀντωνίου τοῦ τὴν μονὴν τοῦ Καλέως συστησαμένου. Εἰ δὲ καὶ θνητὴν ψυχὴν ὁ χρόνος, καὶ πάντων ἐστὶ πατὴρ ὁπόσα φθορὰ καὶ γένεσις βόσκει, etc.* Furthermore, regarding the Nicephorus who is the author of this Oration or Life, he lived under the emperor Leo the Wise, as he himself sufficiently indicates when he explicitly states that for the greater part of the things to be recounted concerning the patriarch Saint Antonius, his guide was not a matter of distant time but his own personal observation and experience. His Greek words are: *καὶ τῶν μὲν ἀνελίττειν τὴν μνήμην, ὧν ὄψις μοι καὶ πεῖρα χρόνοις οὐ συχνοῖς διδάσκαλος ἦν, etc.* Concerning this Nicephorus, philosopher and orator, see Gerardus Joannes Vossius, in book II of his *De historicis Græcis*, chapter 26, where he errs in reading that Saint Antonius Cauleas died in the year of Christ 901, instead of 891. See also Guillelmus Cavus in his *Historia scriptorum Ecclesiæ*, to the year 895, page 569. Petrus Lambecius, whom we have transcribed here, in book VII of the *Commentaries* on the Imperial Library of Vienna, p. 83, and in the indices, p. 562 and 578.

THE LIFE OF SAINT ANTONIUS, SURNAMED CAULEAS, PATRIARCH OF CONSTANTINOPLE, BY NICEPHORUS THE PHILOSOPHER.

PRELIMINARY COMMENTARY.

YEAR OF THE LORD 901 NICEPHORUS THE PHILOSOPHER NOTITIA

^A born to Basil the Macedonian, called the Wise or the Philosopher. Antonius’s memory is noted by Molanus in the *Additions to Usuardus* thus: “Likewise, at Constantinople, the commemoration of S. Antonius, great among the high priests of God and admirable among the patriarchs.” The *Menaea* pass him over with these words: “On the same day (February 12) the memory of our holy Father Antonius, Archbishop of Constantinople,” and they add an encomium, which is discussed below. Others, who are missing from the *Roman Martyrology*, inscribed S. Antonius on February 11, following the *Menologium of the Greeks*, as is professed in the *Annotations*. But which one? Certainly not the one that Henricus Canisius published, nor the Greek one printed at Venice, nor the one said to be preserved in Rome commissioned by Basil the Macedonian, since Antonius survived Basil by many years. Ferrarius makes other errors in the same *Annotations* when he says that he was substituted for Photius, the schismatic and heretic, under Emperor Leo IV. Leo IV was the son of Copronymus and preceded Antonius by one hundred years; Antonius was made patriarch during the reign of Leo VI, not replacing Photius (whom he erroneously calls Plotius), but rather succeeding Stephen, the brother of the Emperor Leo.

The Latin Church uses [the year] 888 for when Antonius was raised to the patriarchate. Cedrenus records this in his *Compendium of Histories*: “In the following year (he had previously recounted the events of the second year of the reign of Leo), thus in the third year of his reign, Stephen, the brother of the Emperor and patriarch, departed from this life. In his place was ordained Patriarch Antonius, surnamed Cauleas.” Gabius translates these things erroneously in Curopalates with these words: “In the following year, Stephen, the brother of the Emperor, and the patriarch departed from this life: in whose place was substituted Antonius, surnamed Cauleas.” Here, too, he is called *Kaulleas* in Greek by Cedrenus and Zonaras and in the ^B *Series of the Bishops of Byzantium* in Book IV of the *Jurisprudence of the Greeks*; and Stephen, the brother of the Emperor, was the same man who was patriarch, as Curopalates himself had reported shortly before; and in Cedrenus the text is *apédin [tēn zōēn]*, he departed this life; not, however, “they departed.” It seems Stephen died on May 17, the day on which Baronius writes that he is venerated by the Greeks in *Annales*, vol. X, ad an. 888, n. 8.

How long S. Antonius lived, or for how much time he administered that Church, is sought. Baronius in *Annotations to the Martyrology* and Vossius in book II, *De Historicis Graecis*, cap. 26, write that he died in the year 901. They seem to have drawn that opinion from Curopalates, who, after he wrote “with Patriarch Antonius departed from life, Nicholas Mysticus was declared,” on the same page (as does Cedrenus, whom he constantly follows) narrates that Emperor Leo, on the day of Pentecost in the temple of S. Mocius, was wounded by a blow with a staff from a wicked man; and it was predicted to him by Marius the monk that he would live for ten more years. For thus it seems one might reason. Leo died in the year 911, ten years after that blow was received on May 31; for Pentecost fell on that day in that year: therefore, Nicholas succeeded Antonius, who had died on the day before the Ides of February, not long before. But even if the things these writers interject are touched upon in a few words, they actually occurred over many years; in what manner, surely, after the death of S. Theophano, his first wife, Leo took a second and then a third, and was adorned with the imperial diadem.

Baronius, vol. X, *Annales*, where he wrote at the year 890, n. 13, thus: “In this year dies Antonius, Patriarch of Constantinople, where he had sat for only two years. Thus in the *Series of the Patriarchs of Constantinople* interwoven into the *Corpus Juris*.” But the things that are handed down in that *Series* about the years of the patriarchs who governed that Church during the time of Leo do not fit together with one another quite adequately. For it is said that Stephen sat for ^C 3 years, Antonius 2, Nicholas Mysticus 11; with him ejected, Euthymius for 5 years and 6 months, and finally, with Leo dead and Euthymius driven out, Nicholas was restored. In the 1st year of Leo, 886 of Christ, Stephen was raised to the patriarchal throne, after Photius—who had never lawfully held it—was driven out: Stephen died in the third year after, 888. Antonius, if he sat for only two years, is to be said to have died in 890, as Baronius decrees: therefore Nicholas was ejected in 901, having sat for 11 years. It would follow that Euthymius, to whom 5 years and 6 months of sitting are attributed, was driven out in the year 906, which finally happened in 912, when, with Leo dead, Alexander took the empire. Therefore, five years and some months are missing from the number of years of Antonius: for there is nowhere any mention of an interregnum, but rather always upon the death or ejection of one, another patriarch was created. Euthymius was ejected in the year 912, in the month of June, upon the death of Leo. But he sat for 5 years and 6 months, starting from the beginning of the year 906. Therefore, Nicholas was first ejected then, after he had presided over the Church for 11 years, from February of the year 895, on the 12th day of which month his predecessor Antonius had died. Finally, when Alexander was extinguished in the year 913, Constantine, the son of Leo, was already completing the seventh year of his age, as Zonaras and Cedrenus write: he must, therefore, have been born in the summer of the year 905. ^D Yet, Nicholas baptized him in the temple of Holy Sophia, as Cedrenus testifies. Then the same Nicholas forbade the Emperor the sacraments, because he had taken to himself as his fourth wife Zoe, who had already borne him that son not yet joined to him in wedlock, and had crowned her Augusta; and when he allowed himself to be moved by no prayers to admit him into the Church, he himself was removed from the chair at the beginning of the year 912, having sat for 11 years, from the year 895—when Antonius must have died, after he had governed the Church for 7 years, having been substituted for Stephen, as we said, in the year 888. With Antonius dead, Nicholas was designated patriarch.