Deuteronomy, whose beginning is: «These are the words which Moses spoke to all Israel beyond the Jordan, in the wilderness, toward the west, near the Red Sea.» A
Jesus son of Nave, whose beginning is: «And it came to pass after the death of the servant of the Lord, the Lord said to Jesus, son of Nave, the minister of Moses, saying.»
Judges, whose beginning is: «And it came to pass after the death of Jesus, and the children of Israel inquired of the Lord, saying: Who shall go up before us against the Canaanites as leader?»
Ruth, whose beginning is: «And it came to pass in the days when the judges ruled, there was a famine in the land.»
Books of Kings, the first and the second, are reckoned as one volume. And the beginning of the first is: «And there was a man from Armathaim Sipha, from Mount Ephraim, and his name was Elcana, son of Jeremeel, B son of Heli.»
The beginning of the second is: «And it came to pass after the death of Saul, and David returned having smitten Amalec.»
Books of Kings, the third and the fourth, are again reckoned as one volume. And the beginning of the third is: «Now King David was old, advanced in days; and they covered him with garments, and he was not warmed.»
The beginning of the fourth is: «And Moab rebelled against Israel, after the death of Achab.»
Paralipomenon, the first and the second, are reckoned as one volume. And the beginning of the first is: «Adam, Seth, Enos, Cainan, Malaleel, Jared, C Enoch, Mathusala, Lamech, Noe.»
The beginning of the second is: «And Solomon son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him unto the heights.»
Esdras, the first and the second, are reckoned as one volume. And the beginning of the first is: «And Josias kept the Passover in Jerusalem to his Lord on the fourteenth day of the first month.»
The beginning of the second is: «And in the first year of Cyrus, king of the Persians, that the word by the mouth of Jeremias might be fulfilled, the Lord stirred up the spirit of Cyrus, king of the Persians.»
The Davidic Psalter, having 151 psalms; its beginning, that is, the first psalm: «Blessed is the man who has not walked in the counsel of the ungodly.» D
Proverbs of Solomon, whose beginning is: «The proverbs of Solomon, son of David, who reigned in Israel, to know wisdom and instruction.»
Ecclesiastes of the same, whose beginning is: «The words of
the Preacher, son of David, king of Israel in Jerusalem. Vanity of vanities, all is vanity.» A
Song of Songs of the same, whose beginning is: «The Song of Songs, which is Solomon's. Let him kiss me with the kisses of his mouth; for thy breasts are better than wine.»
Job, whose beginning is: «There was a certain man in the land of Ausitis, whose name was Job; and that man was blameless and religious.»
The twelve Prophets, comprised in one volume. These are they: Osee first, whose beginning is: «The Word of the Lord which came to Osee, the son of Beeri, in the days of Ozias, and Joatham, and Achaz, and Ezechias, kings of Juda, and in the days of Jeroboam, son of Joas, king of Israel. The beginning of the word of the Lord in Osee.» B
Then Amos, whose beginning is: «The words of Amos, which came to pass in Accarim, from Thecua, which he saw concerning Jerusalem, in the days of Ozias, king of Juda, and in the days of Jeroboam, son of Joas, king of Israel, two years before the earthquake.»
Michaeas, whose beginning is: «And the word of the Lord came to Michaeas the Morathite in the days of Joatham, and Achaz, and Ezechias, kings of Juda, concerning what he saw about Samaria and Jerusalem.»
Joel, whose beginning is: «The Word of the Lord which came to Joel, the son of Bathuel. Hear this, all ye elders, and give ear, all ye inhabitants of the land.»
Abdias, whose beginning is: «The vision of Abdias: Thus saith the Lord God to Idumea.» C
Jonas, whose beginning is: «And the word of the Lord came to Jonas, son of Amathi, saying: Arise and go into Ninive, the great city.»
Nahum, whose beginning is: «The burden of Ninive, the book of the vision of Nahum the Elcesite.»
Abacum, whose beginning is: «The burden which Abacum the prophet saw.»
Sophonias, whose beginning is: «The Word of the Lord, which came to Sophonias, son of Chus, son of Godolias, son of Amorias, son of Ezechias, in the days of Josias, son of Amos, king of Juda.»
Aggaeus, whose beginning is: «In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the Lord came by the hand of Aggaeus the prophet, saying.»
Zacharias, whose beginning is: «In the eighth month, in the second year of Darius, the word of the Lord came to Zacharias, son of Barachias, son of Addo D the prophet, saying.»
Malachias, whose beginning is: «The burden of the word of the Lord upon Israel by the hand of his angel.»
These, then, are the twelve, within one volume. Following are the other four, to each of which a proper volume is assigned. And these are:
Isaias, whose beginning is: «The vision which Isaias son of Amos saw,
A which he saw against Judea and against Jerusalem in the reign of Ozias, and Joatham, and Achaz, and Ezechias, who reigned over Judea. Hear, O heaven, and give ear, O earth, for the Lord has spoken.» Jeremias, whose beginning is: «The word of the Lord, which came to Jeremias the son of Helkias, who was of the priests.» Ezechiel, whose beginning is: «And it came to pass in the thirtieth year, in the fourth month, and I was in the midst of the captivity by the river Chobar, and the heavens were opened, and I saw visions of God.» Daniel, whose beginning is: «And there was a man dwelling in Babylon, and his name was Joakim, and he took a wife named Susanna, daughter of Helkias, very beautiful and fearing the Lord.»
2. Together, the canonized books of the Old Testament are twenty-two, equal in number to the letters of the Hebrews. For the elements among them correspond for this number. B Besides these, there are again other books of this same Old Testament, not canonized, but read only to those who are being instructed: the Wisdom of Solomon, whose beginning is: «Love justice, you who judge the earth.» The Wisdom of Jesus son of Sirach, whose beginning is: «All wisdom is from the Lord, and is with him forever.» Esther, whose beginning is: «In the second year, Artaxerxes the Great reigning, on the first day of Nisan, Mardochaeus the son of Jairus, of the son of Semeias of the son of Cisai, of the tribe of Benjamin, saw a dream.» Judith, whose beginning is: «In the twelfth year of the reign of Nabuchodonosor, who reigned over the Assyrians in Nineve, the great city, in the days of Arphaxad, who reigned over the Medes in Ecbatana.» C Tobit, whose beginning is: «The Book of the words of Tobit, son of Tobiel, son of Ananiel, son of Aduel, son of Gabael, from the seed of Asiel, of the tribe of Nephthali, who was led into captivity in the days of Ennemesarus, king of the Assyrians.»
Such are those that are not canonized. Some, however, of the ancients have said that among the Hebrews there are those who canonize even Esther; and that Ruth is counted up together with the Judges as one book; and that Esther is counted as another, and thus back to twenty-two, the number of the books canonized among them is completed.
3. And those of the Old Testament, both those that are canonized and those that are not, are as such and so many. D But those of the New Testament, again, being fixed and canonized books, are these: According to Matthew, whose beginning is: «The book of the generation of Jesus Christ, son of Abraham.»
According to Mark, whose beginning is: «The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in Isaiah the prophet: Behold, I send my messenger before thy face, which shall prepare thy way before thee.» A
According to Luke, whose beginning is: «Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us.»
According to John, whose beginning is: «In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made.»
The Acts of the Apostles, whose beginning is: «The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach.» B
The Catholic Epistles of various apostles, in number seven, counted as one book.
James, one, whose beginning is: «James, a servant of God and of the Lord Jesus Christ to the twelve tribes which are scattered abroad, greeting.»
Peter, two; and the beginning of the first is: «Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.»
The beginning of the second is: «Simeon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ.»
John, three; and the beginning of the first is: «That which was from the beginning, which we have heard, which we have seen with our eyes, and our hands have handled, of the Word of life.» C
The beginning of the second is: «The elder unto the elect lady and her children, whom I love in the truth.»
The beginning of the third is: «The elder unto the wellbeloved Gaius, whom I love in the truth.»
Jude, one, whose beginning is: «Jude, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called.»
The fourteen epistles of Paul the apostle, counted as one book.
The first, to the Romans, whose beginning is: «Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.» D
To the Corinthians, two; and the beginning of the first is: «Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, unto the church of God which is at Corinth.»
The beginning of the second is: «Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth.»
The fourth, to the Galatians, whose beginning is: «Paul, an apostle, not of men, neither by
men; but by Jesus Christ and God the Father. »
The fifth, to the Ephesians, whose beginning is: «Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus. »
The sixth, to the Philippians, whose B beginning is: «Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons. »
The seventh, to the Colossians, whose beginning is: «Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, to the saints and faithful brethren in Christ which are at Colosse. »
To the Thessalonians two; and of the first the beginning is: «Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ. »
The beginning of the second is: «Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ. »
The tenth, to the Hebrews, whose beginning is: «God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son. »
To Timothy two; and of the first the beginning is: «Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope, unto Timothy, my own son in the faith. »
The beginning of the second is: «Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, to Timothy, my dearly beloved son.»
The thirteenth, to Titus, whose beginning is: «Paul, a servant of God, C and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; in hope of eternal life.»
The fourteenth, to Philemon, whose beginning is: «Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer.»
In addition to these is the Apocalypse of John the Theologian, received as his and approved by the ancient holy and spirit-bearing Fathers, the beginning of which is: «The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.»
4. Such are the books of the New Testament that are canonized, the firstfruits, as it were, of our faith, or its anchors and supports, inasmuch as they were written and published by the very apostles of Christ, who both conversed with Him and were taught by Him. Although afterwards, according to their norm and harmony, other innumerable books were composed by the great, most wise, and God-bearing Fathers in diverse times, for the testimony and elucidation of the aforementioned; about which there is no discourse from us at present, D since they are very many and infinite, and at the same time all of the same standard, following those ancient ones.
and explaining and clarifying the same things. B
As then it has been said in these, all the books of the Old and New Testaments have been gathered; yet only as regards their number have they been thus briefly announced for the time being. But from this point it is necessary to speak again about these same books more fully: by whom each of them was written, and whence it received the name it bears, and what it contains, summarized and in outline, according to the previously set order of each book described with its own title.
Book I. Genesis.
B 5. This book of Genesis is Moses’, who spoke and wrote those things which are contained in it by the command of the Lord. It is called by this name because it embraces the generation of all—of heaven and earth, and of men and all those visible things—and even the planting of Paradise itself. He explains that on the first day light was made; on the second, the firmament, which God called heaven; on the third, the waters were gathered together, and the dry land appeared—and the gatherings of the waters He called seas, but the dry land He called earth—and the earth brought forth grass, and every tree; on the fourth, the sun and moon came forth, and all the chorus of the stars; on the fifth, the generation of birds and fish and the whales which are in the waters; on the sixth, of quadrupeds and beasts and crawling things and cattle, and the formation of man according to the image and likeness of God; and on the seventh, C God rested from His works, and blessed it. In this book there is also the transgression of Adam, and the expulsion from Paradise; the murder of Abel by his brother Cain, and the translation of Enoch; the construction of the ark, and the flood that occurred in the time of Noah; and the tower-building, and the division of tongues, and the dispersion of the nations, and the departure of Abraham from the Chaldeans. This book also contains the destruction of the Sodomites, and the legislation concerning circumcision, and the oath of the promise of God to Abraham, and the birth of Isaac and Jacob and the patriarchs from him; and that Abraham lived 180 years, and Ishmael, who was born of Hagar, died at 137 years; and how Joseph was sold by his brothers into Egypt, and, having been falsely accused by his mistress, was thrown into prison, and was later appointed ruler of all Egypt. Following these is the descent of Jacob D into Egypt with his sons, in number 75; and that Jacob, having arrived there and blessed the patriarchs—his own sons—died at 147 years, and his body was carried over and buried in Canaan. And Joseph, after the famine that occurred in Egypt, having lived for 66 years, died at 110 years, having given instructions beforehand concerning his own bones, so that they too might be carried over to the tomb of the fathers.
Book II, Exodus.
A 6. Moses wrote this book. It is called by this name because it contains the Exodus, or departure, of the children of Israel out of Egypt, which occurred after 430 years from the promise made to Abraham, and after 215 years of sojourn in Egypt (for that is how many years they dwelt there), and after the ten plagues brought upon Pharaoh, the tyrant of Egypt. For God brought these ten plagues against him: first, he changed the river into blood; second, he brought frogs upon all of Egypt; third, gnats; fourth, the dog-fly; fifth, the death of livestock; sixth, ulcers and pustules breaking out upon men and livestock; seventh, hail and burning fire; eighth, locusts; ninth, darkness over all of Egypt for the duration of three days, excluding the land of the children of Israel; tenth, the death of all the firstborn of Egypt, from man even unto cattle. And since Pharaoh pursued the people after they had gone out, thus finally Israel crossed the Red Sea on dry ground, with it parted on this side and on that; but the Egyptians who were pursuing the people were drowned in that same sea along with Pharaoh himself. B Contained also in this book is how the Egyptian magicians, Jannes and Mambres, resisted Moses at the beginning, but were later put to shame and departed; and the legislation concerning the Passover, and the change of the bitter water into sweet, and the provision of quails, and the supply of manna from heaven, and the water given to them from the rock, which Moses called "Temptation" and "Rebuking"; at which time also the observance of the Sabbath had its beginning, and the legislation divinely given on Mount Sinai through Moses on two stone tablets, and the construction of the tabernacle and the vestments, both of the high priest and of the priests, are signified therein. Now those who performed all the works are Beseleel of the tribe of Judah, and Eliab of the tribe of Dan. The costs expended for the works are 29 talents of gold and 700 shekels; of silver, 100 talents (and 1775 shekels); of bronze, 70 talents and 2500 shekels. C This book also contains the transgression of the people, when they fashioned the calf below the mountain, and how Amalek was struck down by the extension of the hands of Moses, and subsequently the laws and ordinances, and before them the ten commandments written upon the tablets: the first, I am the Lord thy God; the second, Thou shalt not make for thyself an idol, nor any likeness; the third, Thou shalt not take the name of the Lord thy God in vain; the fourth, Remember the Sabbath day; the fifth, Honor thy father and thy mother; the sixth, Thou shalt not murder; the seventh, Thou shalt not commit adultery; the eighth, Thou shalt not steal; the ninth, Thou shalt not bear false witness against thy neighbor; the tenth, D Thou shalt not covet the wife of thy neighbor, nor all that is thy neighbor's. And the tabernacle,
in the second year after the departure out of Egypt, on the new moon of the first month, was finished. And in these things the book of Exodus is completed.
Book III, Leviticus
7. This book of Leviticus was written by the aforementioned Moses. A It is called so because it contains specifically the entire arrangement of the Levitical ministry, and how Aaron and his sons were chosen from the tribe of Levi and anointed as priests; and it explains the whole difference between sacrifices and offerings, and the quality of all the worship in the temple, and of the Levitical and priestly ministry; and the law for every sacrifice, concerning both the peace offering and the voluntary or involuntary transgression, and how each of the things offered ought to be divided and presented. Also, the anointing of the high priest and of the other priests is related in this book; in addition to this, the judgment and knowledge of the tokens by which leprosy in men, as well as in garments and the walls of houses, might be discovered, and what the ritual for their purification is. Furthermore, what the law and distinction of B legitimate marriages are, and what are to be considered illegitimate. Also, what difference there is between clean and unclean animals, birds, and fish; namely, which of these the Hebrews ought to taste, and from which they ought to abstain. It also declares the day of trumpets to be on the new moon of the seventh month, and the precept of the great fast to be in that same seventh month, on the tenth day of the month, which it calls the Sabbath of Sabbaths and the remission of sin. It contains the Feast of Tabernacles on the fifteenth of the same month. It also treats of the feasts and prescribes what should be offered during them; also, about the manumitting of Hebrews who had been sold into slavery, about the remission of debts, and about the rest to be granted to the earth every seventh year. In addition to this, it admonishes concerning laws, precepts, and testimonies; at the same time, it promises good things to those who keep them, and threatens most grievous evils to those who transgress. C It distinguishes between clean and unclean foods in this manner: It says that animals of this sort are clean, namely, those that divide the hoof, have cloven hoofs, and chew the cud. Such are the calf, the sheep, the goat, the deer, the gazelle, the oryx, the buffalo, the pygargus, the tragelaphus, the camelopard, and such like. But if any of these lack any of these traits, it decrees it is to be held as unclean; as are the camel, the hare, and the coney. For these animals do indeed chew the cud, but they do not divide the hoof. And the pig as well; for it indeed has and divides the hoofs, but it does not chew the cud. Regarding the birds which it forbids to be eaten, these are: D the eagle, the griffon, the osprey, the vulture, the kite, and those similar to them; also the raven and those similar to it, the ostrich, the owl, the gull, and those similar to them, the hawk and those similar to it, the night-heron, the cormorant, the ibis, the purple-moorhen, the pelican, the swan, the heron, the plover, and those similar to them, and the hoopoe, and
the bat. As for the creeping winged things that walk on four feet, he says that all are unclean that have legs above their feet, so that they may leap with them from the earth; such as the locust, the *attagas*, the grasshopper, and those similar to A them, and the snake-fighter. As for those that are born in the waters, whether in the sea, or in rivers, or in torrents, these he says are clean, in so far as they have fins and scales; such as the red mullet, the parrot-wrasse, the grey-fish, the mullet, and those similar to them. Those that lack one of these are unclean, or not to be eaten; such as cuttlefish, for they have indeed fins, but they do not have scales. Of the reptiles that are on the earth, he declares these to be unclean: the weasel, the land crocodile, the shrew-mouse, the chameleon, the lizard, and the mole. For concerning the serpent and things similar to it, it would be superfluous B to make mention; for it says clearly that these are to all abominable and detestable; nevertheless, he did make mention of them in Deuteronomy.
Book IV, Numbers
8. The same writing of Moses, and this is the book of Numbers. It is so called because the number of the whole people is contained in it, each tribe of the Jews having been measured by the command of the Lord. The people were numbered from twenty years old and upward, every man going out to war, except for the tribe of Levi; for this was measured by itself, and the number of those measured was found to be six hundred and three thousand, five hundred and fifty. The ones numbering C the people were Moses and Aaron, and with them the prince of each tribe. And these are the names of the princes, and this is their number:
8. Of the sons of Judah, Naasson son of Aminadab; and their number was forty-six thousand and five hundred. Of the sons of Simeon, Salamiel son of Surisadai; and their number was fifty-nine thousand and three hundred. Of the sons of Issachar, Nathanael son of Sogar; and their number was fifty-four thousand and four hundred. Of the sons of Zabulon, Eliab son of Chelon; and their number was fifty-seven thousand and four hundred. Of the sons of Joseph, of Ephraim, Elisama D son of Emiud; and their number was forty-two thousand and five hundred. Of the sons of Manasseh, Gamaliel son of Phadassur; and their number was thirty-two thousand and three hundred. Of the sons of Benjamin, Abida son of Gedeon; and their number was thirty-five thousand and four hundred.
A Of the sons of Dan, Achiezer son of Amisadai; and their number was sixty-two thousand seven hundred. Of the sons of Asher, Phagiel son of Ochran; and their number was forty-one thousand five hundred. Of the sons of Gad, Eliasaph son of Raguel; and their number was forty-five thousand six hundred and fifty. Of the sons of Naphtali, Achira son of Enan; and their number was fifty-three thousand four hundred. This is the number of the men of war, six hundred and three thousand five hundred and fifty.
But the tribe of Levi, Moses and Aaron, according to the voice of the Lord, numbered apart by themselves, from one month and upward, and their number was twenty-two thousand. B And Moses alone numbered the male firstborn of all the other tribes, and their number was found to be twenty-two thousand two hundred and seventy-three. And in place of these firstborn, the Levites were assigned to God; for there were just as many Levites. And they too are commanded to be purified by Moses, and are thenceforth set apart by Aaron to perform the works of the Lord in place of the people, and to carry the vessels of the tabernacle, and to minister to Aaron himself and his sons.
Contained also in this book is the order according to which the people were commanded to set out, the erection of the tabernacle, and the precept concerning the trumpets, that by them the people might be called together. C Mentioned also is the dedication of the altar, and how he anointed the tabernacle, and sanctified it and all things that were in it; the order in which offerings were to be made at the dedication of the altar; and the time when the Levites were to minister: so that they should begin to minister from the age of twenty-five years, and upon reaching fifty years of age, they should cease from the ministry, but should only keep guard of the tabernacle.
It is also written concerning the water of conviction, which was cursed: concerning the law of those who make vows, how they ought to abstain from wine and not shave their head. Also how, to the people murmuring on account of their craving for meat, God gave quails; D and then, to them when they were thirsty and murmuring again, He gave water from a rock, which Moses called the water of contradiction. He also sent scouts, one from each tribe, among whom were Joshua the son of Nun and Caleb the son of Jephonne. Here also the synagogue of Core rose up against Moses, and they were swallowed alive into the earth with Dathan and Abiron; at which time also Mary, the sister of Aaron, was stricken with leprosy, and the rod of Aaron sprouted a nut. After this, Aaron died on Mount Hor, and his son Eleazar succeeded him. In this book is also recorded the history of Balaam and his ass that spoke with a human voice; and how Balak, the king of the Moabites, was confounded; and how, when the people were defiled by the counsel of Balaam, Phinees slew the Madianitish woman along with the Israelite Zambri, from the tribe
of Simeon, because of the fornication, and thus the wrath was stayed. A And after the people had spoken against God and against Moses, they were bitten by serpents, and later, at their request, God commanded a brazen serpent to be made and hung up, so that he who was bitten, upon seeing it, might live. In this book, God also commands Moses and Eleazar the priest to number the people again from the age of twenty and upward, and their number was found to be six hundred and one thousand seven hundred and thirty. The Levites also were numbered again separately, and their number was found to be twenty-three thousand. This census, moreover, took place in Araboth Moab, by the Jordan over against Jericho. Among these, there was none of those previously numbered, for they had died, except for Caleb and Joshua the son of Nun.
B In this book also, Moses, according to the words of the Lord, recorded their departures and their stations, in which they journeyed from Egypt and encamped to rest. And they are these: From Rameses of Egypt they departed in the first month on the day after the Passover, and came to Sochoth; from Sochoth to Buthan; from Buthan to Beelsephon, over against Magdolon; from Beelsephon they passed through the middle of the sea; from the sea into the Bitternesses; from the Bitternesses to Elim, where there were palm trees; and from Elim into the desert of Seir; from the desert of Seir to Raphaca; from Raphaca to Elim; and from Elim to Raphidim; from Raphidim to the desert of Sinai; from the desert of Sinai to the Graves of Craving; from the Graves of Craving to Asiroth; from Asiroth to Rathama; from Rathama to Remmon Phares; and from Remmon Phares to Lemona; C from Lemona to Dessan; from Dessan to Macellath; from Macellath to Saphar; from Saphar to Charadath; from Charadath to Maceloth; from Maceloth to Cataath; from Cataath to Tarath; from Tarath to Matteca; from Matteca to Selmona; from Selmona to Masuroth; from Masuroth to Banæa; and from Banæa to mount Gadgad; and from the mount of Gadgad to Etabatha; and from Etabatha to Sebrona; and from Sebrona to Gesiongaber; and from Gesiongaber to the desert of Sin; and from the desert of Sin to the desert of Pharan; this is Cades; there Mary died. From Cades to Mount Hor, near the land of Edom, where, having ascended, Aaron the high priest died by the command of the Lord in the fortieth year of the exodus of the children of Israel, in the fifth month, on the first of the month, when he had lived one hundred and twenty-three years; D from Mount Hor to Selmona; and from Selmona to Phino; and from Phino to Soboth; and from Soboth to Gæ, on the further side at the borders of Moab; from Gæ to Daibongad; from Daibongad to Gelmondeblathem; and from Gelmondeblathem to the mountains of Abarim over against Abau; and from the mountains of Abarim westward of Moab, near the Jordan by Jericho, where they encamped. The stations are forty-three.
B Here, moreover, having routed and mastered the nations beyond the Jordan, Moses, with Sehon king of the Amorites and Og king of Basan, who was of the giants, having been slain, is commanded to distribute the regions to Reuben, to Gad, and to the half-tribe of Manasseh, and to instruct the sons of Israel to give to the Levites, from the allotments of their inheritance, cities to dwell in and the suburbs of the cities; and again to give cities of refuge, three beyond the Jordan, and three in the land of Canaan, and for these to be for the one who killed unintentionally to flee thither, and not be rashly slain by the kinsman of the slain, until he can be brought before the assembly for judgment. In this book the people are commanded to make fringes on their garments, and upon the fringes a violet-colored cord, that seeing them they may not forget the commandments of God. Here the daughters of Salpaad receive the inheritance of their father; and by their case, the commandment of the Lord is given and a law is established, that marriage entered into with cousins is legitimate. Moses, moreover, saw the land of promise from the mountain of Abarim, that is, Abau; and he heard from God that he would not enter it because of the provocation at the water of contradiction. Aaron died at the age of one hundred and twenty-three years, in the fortieth year after the exodus from Egypt, in the fifth month. Those who were sent to explore the land were each taken from his tribe, according to the command of the Lord; and their names are these: of the tribe of Reuben, Salamiel son of Zacchur; of the tribe of Simeon, Saphat son of Suri; of the tribe of Judah, Chaleb son of Jephone; of the tribe of Issachar, Ilaal son of Joseph; of the tribe of Ephraim, Nauses son of Nave; of the tribe of Benjamin, Phaltin son of Raphu; of the tribe of Zabulon, Gudiel son of Sudi; of the tribe of Joseph, of the sons of Manasseh, Gaddi son of Sussi; of the tribe of Dan, Amies son of Gamae; of the tribe of Asher, Sathur son of Michael; of the tribe of Nephthalim, Nabi son of Nabi; of the tribe of Gad, Gaddidudiel son of Machi. The place, moreover, whence they were sent, is Pharan and Cades Barne. Then Moses renamed Nauses son of Nave, Jesus. The time, however, in which they were sent was the middle of spring, at which time there were already early grapes; and the days which they spent exploring the land were forty. C
Book V, Deuteronomy.
9. Now this book Moses wrote and spoke. And it is called by this name because, after the law received, written on tablets, as if it were a second law, Moses spoke the words of this book to Israel by the command of the Lord. For after Moses had spoken the things which are contained in this book, it is written thus in this same Deuteronomy: "These are the words of the covenant, which the Lord commanded Moses D to set before theA sons of Israel in the land of Moab, besides the covenant which he made with them in Horeb." Therefore, the tables are said to have been in Horeb, and were placed in the midst of the ark; but this book Moses commanded the priests who bear the ark to place at the side of the ark for a testimony: which he also commanded to be read every seven years on the day of remission, when the feast of Tabernacles occurred. This is the first reason for the naming of the book; but the second is another, because in it he repeats and clarifies all the things previously said in Exodus, and in Leviticus, and in Numbers—laws, and righteous acts, and commandments—and he reminds the people again, so that they might keep them. And he repeats in it the exodus from Egypt, and all the benefits rendered to them, and the signs, and the wonders; so that they might not forget the God who performed them. He decrees in it both the blessing for those who keep the law, and the curse for those who transgress it; so that the blessing might be spoken on Mount Gerizim through these: through Simeon, Levi, Judah, Issachar, Joseph, and Benjamin; but the curse on Mount Ebal by Reuben, Gad, Asher, Zebulun, Dan, and Naphtali. And for remembrance and constant meditation, he wrote the great B Ode by the command of the Lord; so that, having learned it well and meditating upon it always, they might not forget God. After blessing each tribe and writing down the blessing, and having laid his hands upon Joshua the son of Nun, so that he might succeed him according to the command of God, he then ascended to Mount Abarim, which is Abau, and died there by the word of the Lord at the age of 120 years, his eyes not having grown dim, and his face not having decayed; and no one knows his tomb to this day.
Book VI, Jesus the son of Nun
10. The books from this point onward until Ezra are not entirely written by those whose inscriptions they bear, and of whom they treat. But they are said to have been written by the prophets who lived at each of the various times. It is necessary, therefore, to treat of their inscriptions. The present book has the inscription "Jesus the son of Nun," because Jesus himself, the son of Nun, having succeeded Moses, was the leader of the people, and the history and deeds C concerning him are contained in this book. It is related in this book how the upper part of the Jordan river, flowing down from the source, stood still, while the lower part was emptied, and the people crossed it on dry land; and that in Gilgal he circumcised all those born in the desert with stone knives, and called the place Gilgal; and that, once the people had crossed and had eaten of the fruits of the land, the manna finally ceased; and that the walls of Jericho fell down of their own accord; and that Rahab the harlot was saved, having protected the spies; and that the sun, while at high noon, at the prayer of Jesus the son of Nun, stood still over Gabaon for the duration of a full day, until he had defeated the enDemies. Having warred against the Amorites and all their kings, and having…
distributed all that land to the nine tribes and the half-tribe of Manasseh, and having governed the people for twenty-six years, he died at the age of one hundred and ten. Those who divided the land for the people were Eleazar the priest, and Jesus himself, son of Nun, and one man from each tribe: from the tribe of Judah, Caleb; from the tribe of Simeon, Salamiel; from the tribe of Benjamin, Eldad; from the tribe of Dan, Baccheir; from the tribe of Manasseh, Aniel; from the tribe of Ephraim, Camuel; from the tribe of Zabulon, Elisaphan; from the tribe of Issachar, Phitiel; from the tribe of Asher, Achior; from the tribe of Naphtali, Phathael. B He says that the kings of that land, whom Moses and the children of Israel struck beyond the Jordan towards the rising sun, from the valley of Arnon to Mount Hermon, and all the land of Araba from the East, were these: Sehon, king of the Amorites, who lived and reigned in Heshbon; and Og, king of Bashan, who still survived from the giants, and who lived in Ashtaroth and in Edrei, reigning from Mount Hermon to the borders of Gergesa and half of Gilead. When these were killed, Moses gave their land to the Reubenites, the Gadites, and the half-tribe of Manasseh. Again, the kings of the Amorites whom Jesus son of Nun and the children of Israel slew after they had crossed the Jordan near the sea in the plain of Lebanon, as far as Mount Chelca, as they were going up to Seir—these being the ones whose land Jesus gave to the remaining tribes as a possession according to their lot—he says were these: the Hittite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, the king of Jericho, the king of Ai, which is near Bethel, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, the king of Gezer, C the king of Debir, the king of Geder, the king of Hormah, the king of Arad, the king of Libnah, the king of Adullam, the king of Elath, the king of Tappuah, the king of Hepher, the king of Aphek of Sharon, the king of Lasharon, the king of Madon, the king of Hazor, the king of Shimron-meron, the king of Achshaph, the king of Taanach, the king of Megiddo, the king of Kedesh, the king of Jokneam of Carmel, the king of Dor in Naphath-dor, the king of Goiim in Galilee, [and] the king of Tirzah.
Book VII, Judges
11. This book is called Judges because, after the death of Jesus the son of Nun, God delivered His people by means of the judges when they were oppressed by the Gentiles D who had been left behind, the Canaanites; and this book contains the deeds and length of life of each of these judges. These were the judges: first, Othniel; he slew Chushan-rishathaim, the king of Mesopotamia, who had oppressed the people for forty years. After him, Ehud, the left-handed man; he slew Eglon, the king of the Moabites, with a two-edged sword having the length of a palm, by whom Israel had been afflicted for eighteen years; and he governed Israel...
for eighty years. After him came Tamegar, son of Dinach, who smote six hundred of the Philistines with an ox-goad and judged the people for one year A. He was succeeded by Barach, son of Abineem; he defeated Jabin and Sisara, who had afflicted Israel for twenty years. Jael, the wife of Cather the Cinean, killed Sisara with a nail; he judged Israel for forty years. After him came Gedeon, who is also called Jerobaal. He smote Madian, and their princes Oreb, and Zeb, and Zebee, and Salmana; he destroyed the tower of Phanuel and threshed and crushed their princes with thorns, by whom Israel had been afflicted for seven years; he himself judged Israel for forty years. After him came Abimelech, son of Gedeon by a concubine, who slew his brothers born of free women, seventy men, upon one stone. But one of them, Joatham, escaped by flight. As for Abimelech himself, he became as a fire to those who had conspired with him from the bramble; and after he had slain many, he himself also died, felled by a fragment of a millstone cast down from the wall by a woman. He reigned for three years. After him came Thola, son of Phua, the uncle of Abimelech, who reigned for twenty-three years. After him came Jair the Galaadite, who judged for twenty-two years. After him came Jephthae the Galaadite; he smote the Ammonites and the Philistines, who had afflicted Israel for eighteen years B. Having made a vow in war that he would offer as a sacrifice to God whatever should first meet him upon his return home after victory, when his daughter came out to meet him, he requested and granted her a two-month period to mourn her virginity; and so, having led her to the sacrifice, the father judged the people for six years. After him came Abaesan of Bethleem for seven years. After him came Ailon the Zabulonite for ten years. After him came Labdon the Pharathonite for eight years. After him came Samson of the tribe of Dan; he smote the Philistines with an ass's jawbone, and at other times with a rod, and again with foxes, and finally by the collapse of the house, who had afflicted Israel for forty years. He judged Israel for twenty years. The number of all the judges is thirteen, and their years amount to 411.
Book VIII, Ruth
12. This book is called by the name of Ruth because it contains only the history of Ruth. Now, this Ruth was by birth a Moabitess, and she distinguished herself by her chastity. Having renounced her kindred and ancestral superstition, she turned to the true worship of God and immediately departed for Bethlehem of Judea, where she was joined in marriage to Booz, who was of the tribe of Juda; and from her, therefore, David is genealogically traced as follows: Booz begat Obed of Ruth; Obed begat Jesse; and Jesse begat David D.
Book IX, First and Second Books of Kingdoms
13. The two books are called "of Kingdoms" because they contain the deeds of the kings who ruled in both Juda and Israel, and their years. They explain in the first book these things: The death of the priest Eli...
and his sons; the birth of Samuel; and how the people, who were previously governed by God through leaders raised up for them from time to time, nevertheless asked Samuel for a king according to the custom of the nations, and he gave them Saul, from the tribe of Benjamin; and from that point the beginning of kingship occurred in Israel. Included also in this volume is how, when Saul transgressed the commandment of God, the kingdom was taken away from his line, and David was anointed in his place, and the kingdom transferred to his lineage. Furthermore, it is commemorated how Goliath was slain by David with a very small stone; yet after the women dancing gave David the tens of thousands and Saul the thousands, Saul, moved by envy, persecuted David. David, however, was saved, and Saul, finally pressed in war and having consulted spirit-mediums, fell and died. And with this the first book of Kingdoms concludes. A
14. In the second book, David again succeeds to the kingdom. At the beginning, Saul’s son Memphiboseth B contended, wishing to reign, but later all the tribes were joined to David. David overcame all his enemies in war. He took Bathsheba, the wife of Uriah; his son Absalom persecuted him, and not long after, in a battle that ensued, Absalom was killed. Then, having numbered the people, David provoked divine wrath against himself, which later ceased once God was appeased. And here the second book of Kingdoms ends, with David now advanced in age. David had under him certain mighty men, great and many, whom he appointed as centurions over the lesser and chiliarchs over the greater. The names and deeds of some of them are preserved: Sebocha the Astothite; this man struck down Seph, the son of Rapha, born of the giants. Eleanam, son of Ariorgi the Bethlehemite; this man struck down Goliath the Hittite, whose spear-shaft was like the beam of weavers. He, too, was a son of Rapha. Jonathan, son of Semesi, brother of David; this man struck down a man from Ramedon who had reviled Israel, who had six fingers on his hands and as many on his feet, being himself also a son of Rapha, born of the giants. Adinon the Asonite; this man drew his sword against eight hundred soldiers gathered together at once. Jessæbada, son of Achamane; he too drew his sword against three hundred wounded men at one time. Eleanam, son of Sose; when the Philistines were gathered, he alone rushed upon them and caused such a slaughter among them that the spear became stuck to his hand, while the people despoiled the slain behind him. Mara, son of Asa the Saruchite; this man, when the Philistines attacked and wished to plunder the portion of the field that was full of lentils, while the people fled, he alone stood his ground and pursued the Philistines and saved the portion of the field. Eleazar, son of Dodetharchoni; this man, in the time of the barley harvest, when the Philistines broke in and the people were fleeing, he alone stood his ground and D
and the succession of Samuel, and the establishment of Saul as the first king. A Eleazar, the son of Dodo: he too, when there was a field of barley and the foreigners had attacked—while the people were fleeing—stood his ground alone; he pursued the foreigners and saved the barley. Now there were three mighty men among the thirty who were with David, and when the foreigners had laid siege to Bethlehem and David desired to drink from the cistern that was in Bethlehem, the three went over, and having broken through the camp of the foreigners, they drew water from the cistern and brought water to David. David, marveling at their strength, received the water but did not wish to drink it, but poured it out as an offering to the Lord, saying: “The Lord be merciful to me, that I should do this. Shall I drink the blood of these men who went with their lives at risk?” Benaiah, the son of Jehoiada, performed many mighty deeds; he struck down the sons of Ariel of Moab, and, having descended into a cistern on a snowy day, he struck down a lion. B He also struck down a mighty Egyptian man, five cubits tall, and holding a spear like a weaver's beam; for having snatched the spear from him, he killed him with it. Abishai, the brother of Joab, son of Zeruiah, the sister of David. He too was a commander among the aforementioned three; he once struck down thirty wounded men with his spear, and he ran as swiftly as a gazelle in the mountains. And again, he struck down and slew Ishbi-benob, who wanted to kill David. Now Ishbi-benob was a descendant of the Rapha; he had a spear of bronze weighing three hundred shekels, and he was girded with a mace. These men were indeed great and mighty; and David had in total three hundred and twenty-four myriads of warriors.
Book X, Third and Fourth Kingdoms
15. In the third book it is contained that, David having grown old, Adonijah his son exalts himself, and without his father’s knowledge, declares himself king. Upon learning this, David sends Nathan the prophet, and Zadok the priest, and Benaiah the son of Jehoiada, and gives them instructions, and they anoint Solomon as king while David is still alive. C Adonijah’s cause is immediately brought to ruin. Now Solomon, having succeeded his father, builds the house of the Lord and the wall of Jerusalem in seven years. He had seventy thousand of the proselytes as burden-bearers, and again eighty thousand proselytes as stone-cutters. He had three thousand twenty overseers of the works. And for their food and necessities, there were twelve men who provided for each month. And their daily requirement was this: thirty cors of fine flour, sixty cors of crushed meal, ten choice calves, twenty pasture-fed oxen, one hundred sheep, besides deer and gazelles and choice fattened birds. He had a herd of forty thousand brood mares, and twelve thousand chariot horses. D He possessed great wealth; for in one year the weight of the gold brought to him was six hundred and sixty-six talents, apart from the taxes paid by the subject nations. And the queen of Sheba also, having come to him, gave him one hundred and twenty talents of gold, and precious stones...
and the succession of the kingdom of Israel to children of Israel, and the arrival of the Philistines A and the taking of the ark, and the death of Heli, and the anointing of Saul by Samuel. And the rest of the matters of Saul and David and Solomon, and the wisdom of Solomon, and the house of the Lord, and the precious stone, and immense spices. After the death of Solomon, his son Roboam succeeded to the kingdom; and under him the realm was divided, so that ten tribes went away to Samaria, while two remained in Jerusalem, namely Juda and Benjamin. This third book therefore comprises the deeds and the years of those kings, and of Solomon, who was at once the king of all the tribes. But after the kingdom was divided, as we have said, in Judea, Roboam, Abia, Asa, and Josaphat exercised the principate of the two tribes; but in Samaria, over the ten tribes, Jeroboam, Nabath, Baasa, Elan, Zambre, and Achaab. It treats also of these prophets: of Nathan, Gad, and Achia the Selonite, and of the one who cried out against the altar of Samaria; of Elias and Eliseus, and of the one who prophesied to King Achaab concerning the son of Ader and his slayer, and who rebuked Achaab; and the fact that the sons of the prophets led their lives apart. There is held B in this book, how Elias prophesied, and it did not rain for three years, and that the ravens, by the word of the Lord, brought him bread in the morning and flesh in the evening. He also brought it about, in Sarephta of Sidon, by the word of the Lord, that the widow's jar of flour did not fail, and that nothing was wanting from the cruet of oil. Furthermore, he restored her dead son to life by praying, and caused the prophets of Baal to be slain, whose number was four hundred and fifty. He also struck the Jordan with his mantle, and the water being divided on both sides, he crossed the river on foot. This third book is terminated by the death of Achaab, king of Israel, and the death of Josaphat, king of Juda, concluding at the beginning of the reign of Ochozia, son of Achaab, and at the beginning of the reign of Joram, son of Josaphat, king of Juda.
Book IV of Kingdoms
16. In the fourth book, it is narrated how two captains of fifty of King Ochozia were consumed by fire from heaven by the word of the prophet Elias, and how Elias was at length taken up, and the spirit of Elias rested upon Eliseus, so that he had a double portion in the spirit. How Eliseus, by praying, raised the Sunamitid woman’s dead son, C and cleansed Neæman the Syrian of leprosy, and filled the vessels of the wife of the dead prophet with oil by the word of the Lord: likewise, that upon his own bones a dead man’s body, belonging to a certain armed man, was cast, and as soon as it had touched the prophet’s bones, it revived: and that when he struck the Jordan with the mantle of Elias, the water was divided on this side and that, and he himself crossed the river on foot. Contained also in this volume is how Senacherim and Rapsakes, after many blasphemies, were driven off, and one hundred and eighty-five thousand of their men D were killed in one night. And how King Josias took away all the idols, cut down the groves, and observed the Pasch duly, as it is written. This book contains also the deeds and the years of the kings who reigned in Judea: Joram, Ochozia, Joas, Amasias, Osias, Joatham, Achaz, Ezechias, Manasse, Amos, Josias, and
Aah, Eliakim, Joakim, and Matthanan, who is also called Sedekias. Of those, however, who were in Samaria: Ochozias, Joram, Jehu, Joachaz, Joas, Jeroboam, Zacharias, Sellum, Manaem, Phakessias, Phakes, and Osee; and concerning the prophets: Elias, Eliseus, Isaias, and Jeremias. Furthermore, how the kingdom of Samaria ended under Osee son of Hela, who slew Phakee the son of Romelias, and that the kingdom of Jerusalem ceased under Sedekias. For he himself was led away to Babylon, and after his eyes were put out, he was cast into the mill-house for twenty-six years. After this, however, the king of Babylon exalted king Joakim, and raised his throne above all the kings who were there, and he ate and drank with him all the days of his life. And with these matters this book concludes, with the people already led into captivity and the entire city captured.
B (11) Epitome of the acts of the kings of Juda and Israel.
17. We must begin again from the beginning and set forth by way of an epitome the names, the deeds, and the years of the reign of each of all the kings, both of Juda and of Samaria. And first concerning the kings of Jerusalem. After the death of Saul, who had reigned for forty years, David reigned over all Israel for forty years as well; thus, for seven years in Hebron, and then for thirty-three years over all Israel and Juda; and he did what was right with a perfect heart. In his time were the prophets Samuel, Nathan, and Gad. Salomon the son of David reigned over all the people for forty years as well; and he did what was evil. During his time were the prophets Nathan and Gad. Roboam his son reigned for seventeen years, and he did what was evil. In his time the kingdom was divided, and there remained with him in Jerusalem two tribes, Juda and Benjamin, while in Samaria were the remaining ten. In his time the prophets were Achias the Selonite, Samæas, and Addo. Abias his son reigned for three years. His heart was not perfect, like that of David, but he walked in the sins of his father; in his time lived the prophet Addo. Assa his son reigned forty-one years, and he did what was right, yet the high places still remained. In his time were the prophets Azarias the son of Oded, and Anami. Josaphat his son reigned twenty-five years, and he did what was right, yet the high places still existed. Afterwards he was reproved for this reason, that he had formed a friendship with Ochozias king of Israel, and had been his partner in maritime trade. In his time were the prophets Elias, Eliseus, Michæas, Hiu the son of Anami, Oziel the son of Zacharias, and Eliada the son of Odia from Marisa. Joram his son reigned eight years, and he did what was evil. For he had as his wife the daughter of Achaab; in his time were the prophets Elias and Eliseus. Ochozias his son reigned one year, and he did what was evil. After him his mother Gotholia reigned for seven years. Joas the son of Ochozias reigned forty years. He killed Zacharias, and he did what was right as long as Jodæ the wise man was living and enlightened him. These his servants slew in D [the house of Maeloth].
and the establishment of the kingdom in Saül, and the election of David, and the reign of Solomon, and the division of the kingdom. In the second book, however, they explain the deeds of the kings who ruled in Jerusalem and Samaria, and the prophets who were present during their times, and the captivities of each people. A Since this summary proposes to succinctly recount the history of the kings, we say that after Solomon, the kingdom was divided. Roboam, son of Solomon, reigned for seventeen years in Jerusalem. He did that which was evil in the sight of the Lord. During his time, the kingdom of the ten tribes was separated, and Jeroboam reigned over them, having made golden calves. After him reigned Abias his son for three years; he also did evil. After him, Asa his son reigned for forty-one years; he did that which was right, though he did not remove the high places. During his time, the prophet Azarias, son of Oded, prophesied. Josaphat, his son, reigned for twenty-five years and did that which was right, yet he did not remove the high places. During his time, the prophet Jehu prophesied. Joram, his son, reigned for eight years and did evil. During his time, Helias prophesied. Ochozias, his son, reigned for one year and did evil. Gotholia, his mother, reigned for six years, having killed her children, although Joas was saved by the priest Jodae. This Joas, son of Ochozias, reigned for forty years; he did that which was right as long as the priest Jodae instructed him, but after he died, he worshipped idols and was killed by his servants in the house of Maeloth. During his time, the prophet Azarias, son of Jodae, prophesied. Amesias, his son, reigned twenty-nine years; he did that which was right in the beginning of his reign, though not as David, for the people still sacrificed in the high places and did not remove the groves. During his time, certain prophets prophesied, though their names were not written. After this, however, Amesias, having struck those dwelling in Seir, was lifted up in pride and worshipped the idols of the inhabitants of Seir; he was struck down, having been delivered into the hands of his enemies. B Azarias, who is also Ozias, reigned for fifty-two years; he did that which was right in the beginning, as his father had, yet he did not remove the high places. Prospering, he was lifted up in pride and desired to offer incense himself in the temple, which is allowed only to the priests. Wherefore he was struck with leprosy after hearing: "It is not for you, Ozia, to offer incense to the Lord, but for the priests, the sons of Aaron, who have been sanctified." During his time, Isaias prophesied. Joathan, his son, reigned for sixteen years; he did that which was right, as his father had, yet he did not remove the high places. During his time, Isaias was present. Achaz, his son, reigned for sixteen years and did that which was evil. During his time, the prophets Isaias and Oded were present. Ezechias, his son, reigned for twenty-nine years and did that which was right, perfectly, as David. He tore down the bronze serpent which Moses had hung. During his time, Isaias was present. During his reign, Senacherim and Rapsakes, the Assyrians, blasphemed the Lord; they were struck down, and in one night, 185,000 were slain by an angel. Ezechias, having fallen ill and being about to die, received an extension of life of fifteen years. Manasses, his son, reigned fifty-five years and did that which was evil. For the things that Ezechias his father had torn down, this man rebuilt, and he became another Jeroboam for Juda, so that for his sake Jerusalem suffered as Samaria had. C For it was said of him: "He who made Juda to sin," wherefore he was also led captive into Babylon. But in captivity, as is written in Paralipomenon, he repented, and God returned him to Jerusalem, where he recovered his kingdom. After he had repented and taught the people to serve God, he died. He was not buried in the city of David, but in his own garden, the garden of Oza. Amos, his son, reigned for two years and did that which was evil, as his father Manasses; his servants killed him, and he was buried in the garden of Oza, where his father was also buried. Josias, his son, reigned thirty-one years. The people raised him to be king when he was eight years old; he did that which was right in all the way of David and did not depart to the right or to the left. For he cut down the groves and tore down all the idols when he was sixteen years old; having sought the law and finding it neglected, he caused it to be read. He proclaimed the Pasch and performed it as it is written. Pharaoh Nechao killed him at the Euphrates, as he had opposed him. During his time, D Jeremias and Sophonias were the prophets, and Olda the prophetess, the wife of Selli. Joachaz, his son, reigned for three months; he did that which was evil, and Pharaoh Nechao removed him. And during his time was Jeremias.
-Amias. Eliakim, another son of Josiah, who was renamed Jehoiakim, reigned for eleven years and did what was evil. Jehoiakim, also called Jeconiah, his son, reigned for three months and did what was evil, and was carried away to Babylon. Mathanan was his son; him Nebuchadnezzar made king, and renamed him Zedekiah. He reigned for eleven years and did what was evil. In his time, Jeremiah also lived. Up until this time, the kingdom of Judah stood, and then it was destroyed, just as was the kingdom of Samaria; for indeed the city was captured, and all were led away captive to Babylon along with the vessels. In total, the kings of Jerusalem from David until the captivity in Babylon were twenty-one, not counting Athaliah, who also herself, as has been said, reigned for seven years after the death of her son Ahaziah. B
Kings of Israel
18. Next we must speak of the kings who reigned in Samaria: by what name each of them was called, how many years he reigned, and how he lived.
Jeroboam, the son of Nabat, having returned from Egypt, was the first to reign in Samaria when the kingdom was divided. He did evil such as no one else had done. Fearing that his kingdom would be dissolved, he made two golden calves and deceived the people, saying, "These are the gods who brought us out of Egypt." He also appointed priests for them, and in this way he caused Israel to sin. For all the kings who came after him imitated him; he reigned for twenty-four years. In his time was the prophet Ahijah the Shilonite, and the one who cried out against him at the altar.
Nabat, his son, reigned for two years and did evil. And no longer did anyone of his lineage reign. C Baasha, of another lineage, reigned for twenty-four years and did evil. Elah, his son, reigned for two years and did evil, and no longer did anyone of his lineage reign. Zimri, of another lineage, reigned for twelve years and did evil. Ahab, his son, reigned for twenty-two years and did more evil than the others. In his time were the prophets Elijah and Elisha, and Micaiah, and the one who prophesied to Ahab concerning Syria and the son of Ader, and who struck him with a wound and rebuked Ahab, and many sons of the prophets living apart by themselves. Ahaziah, his son, reigned for two years and did evil. In his time also were Elijah and Elisha; for at his D word, Elijah struck the captains of fifty with fire by the word of the Lord. Joram, another son of Ahab, reigned for twelve years and did evil. And no longer did anyone of his lineage reign. And Elijah was indeed taken up in his time.
A Elisha, however, continued until Jeroboam, son of Joash, king of Israel. There were also sons of the prophets in their time. Jehu, of another lineage, son of Nimshi, reigned for twenty-eight years. He destroyed the lineage of Ahab and killed the prophets of Baal through an ambush, and shattered his statue. And having done what was right in this, he received the promise that, "Your sons to the fourth generation shall sit upon the throne of Israel." Nevertheless, he did not keep the law of the Lord with his whole heart, for he did not depart from the sins of Jeroboam regarding those calves.
Jehoahaz, his son, reigned for seventeen years; and he did evil. Joash, his son, reigned for sixteen years; and he did evil. He warred against Jerusalem, and took the gold and the vessels. Jeroboam, his son, reigned for forty-one years; and he did evil. Zechariah, his son, reigned for six months, and did evil. Up to this point, the lineage of Jehu lasted to the fourth generation. Shallum, of another lineage, son of Jabesh, reigned for thirty days; and he did evil. Menahem, of another lineage, son of Gaddi, reigned for twenty years; and he did evil. Pekahiah, his son, reigned for ten years; and he did evil. In his time, B Isaiah and Hosea were prophesying. Pekah, of another lineage, son of Remaliah, reigned for twenty years. He killed Pekahiah, and did evil, and in his time the prophets were Isaiah and Hosea. Hoshea, of another lineage, son of Elah, reigned for nine years. He killed Pekah, and did evil, although not as those before him did.
With this Hoshea, the kingdom of Samaria ended. For from then on it ceased, and Samaria perished, and thereafter the Assyrians inhabited it, from whom arose the heretical Samaritans, who are also called Sadducees [or Cuthæans].
The times of those who reigned in Jerusalem from David until Zedekiah, including him, amount in total to four hundred years. The kings in all were twenty-one, excluding Athaliah, and all were of the same lineage, namely that of David, so that from beginning to end the son received the kingdom from the father by hereditary right. Of these, nine did what was right, and twelve did what was evil, excluding Athaliah.
The times of those who reigned in Samaria from Jeroboam until Hoshea D are two hundred and sixty years; and the kings in all were eighteen, from diverse lineages. Eight of these usurped the kingdom; and all did evil, according to the sin of Jeroboam.
Book XI, Chronicles I and II
19. These books are so called because many things omitted in the books of Kings are contained in them. In the first book there is the genealogy of all the tribes from Adam until the kings, according to tribes, and peoples, and families, and houses; and in the second, the deeds of the kings are set forth.
A It has indeed been said in the preceding pages that those who wrote down both the deeds and the times of the kings were the prophets who lived in each respective period. But in order to know specifically what each one wrote, we have noted these things from the Paralipomenon [Chronicles]: the account of David was written by the prophets Samuel, Nathan, and Gad; of Solomon, by the prophets Nathan and Ahijah; of Jeroboam, by the prophets Shemaiah and Iddo; of Abijah, by the prophet Iddo; of Asa, as it is found in the book of the words concerning the kings of Judah; of Jehoshaphat, by the prophet Jehu, son of Hanani, who wrote the book of the words of the kings of Judah; of Joash, as it is in the Writing of the Reigns; of Amaziah, in the book of the kings of Judah and Israel; of Uzziah, by the prophet Isaiah; of Jotham, in the book of the kings of Judah and Israel; of Ahaz, B in the book of the kings of Judah and Israel; of Hezekiah, by the prophet Isaiah, son of Amoz; of Manasseh, in the Book of the Seers; of Josiah, in the book of the kings of Judah; of Jehoiakim, in the book of the kings of Judah and Israel.
Book XII, Esdras I and II.
20. These two books were composed by him whose name they bear as a title. For this Esdras, being a priest and a reader, recounts the return of the children of Israel that took place from Persia to Jerusalem. In the first book, he explains how the return took place by the hand of Jesus son of Josedec, and Esdras, and Zorobabel, and Nehemiah the Jewish eunuch. The cause of this return was as follows: Three soldiers C guarding the king, one of whom was Zorobabel, contended over a certain question, a promise having been made that he who won might ask from the king whatever he wished. When the first said that wine was the strongest, and the second said that the king was stronger, Zorobabel maintained that women were the strongest, and that truth excels above all. And because Zorobabel, having said these things, won the victory, when he was ordered to ask what he wished, he asked that the captivity be released and that Jerusalem be rebuilt. And it happened as he asked: the captivity was released. For then the sixty years of wrath had been fulfilled. Those who ascended from the captivity from Judah and Benjamin, along with the Levites, were in total number forty-two thousand, three hundred and sixty. Their servants and maidservants were D seven thousand, three hundred and thirty-four. The singers were two hundred and forty-five. The camels were four hundred and thirty-five. The donkeys were six thousand, seven hundred and twenty. And the builders were Zorobabel, and Jesus the son of Josedec, and Nehemiah. But Esdras, being skilled in the law, himself brought forward the law and read it, and set in order everything pertaining to the temple; and he himself designated the Levites according to the law, and caused the foreign wives to be cast out from those who had taken them during the time of the captivity. For they all cast them out and were purified, and they kept the Passover lawfully, as it is written, and the fast.
B And in the second book, he says the same things again concerning the return from Babylon, except for the problems; but he explains more regarding Nehemiah the eunuch, that he too asked for the rebuilding of the temple, and that Ezra indeed served as reader, while Jesus, Banæas, and Abias instructed the people. And Ezra, while reading, distinguished the knowledge of the Lord; and the people understood in the reading, and celebrated the Passover. And in the seventh month they performed the fast, and the Feast of Tabernacles, as it is written: “For,” he says, “they had not done so since the days of Joshua the son of Nun.” And Ezra, seeing women of Ashdod joined in marriage to the Hebrews, mourning and weeping, caused everyone to promise to keep the law of God; and he cast out the women as an unlawful marriage; and they all swore to keep the law. And thus, being sanctified and cleansed, they were gladdened, and each went away to his own house. It is further narrated concerning Ezra that, when the books had perished through the carelessness of the people and the long-lasting captivity, he himself, being a man studious and industrious, and a reader, had kept them all by himself, and finally brought them forth and delivered them to everyone, and thus the Bibles were preserved.
Book XIII, The Psalter of David
21. Although this book of Psalms has only the inscription of David, yet there are psalms in it of many other men too: namely of Asaph, of Idithum, of the sons of Core, of Haggai, of Zechariah, and of Æman the Israelite. There are also some which are said by all in common, C everyone, that is, which have "Alleluia." Therefore, Ezra, having gathered all these psalms said by each one, composed them into one book; and as all those contained in it are, as it were, common, it is called the Book of Psalms; but it is inscribed to David alone, because he was the first to receive from God the spirit of singing psalms, and he was the first to compose and write psalms; and he himself selected and established the aforementioned psalmists from among the priests, and determined their station of places, and the order of the melody, and the time of singing morning and evening: and he ordained it so that some should stand when the temple was open, others when it was closed, some on the right, others on the left; and thus some would sing to God, and chant praise and hymn with the voice; others would sound confession and praise, those with lyres, citharas, nablas, and cymbals, the others in the sounding of trumpets for magnification. The priests therefore D who carried the Ark of God under David were in number one thousand and two: namely, out of the sons of Caath, Uriel the prince and his brothers, one hundred and ten; out of the sons of Merari, Ase the prince and his brothers, 250; out of the sons of Gedeon, Joel the prince and his brothers, 150; out of the sons of Elisaphat, Samæas the prince and his brothers, 200; out of the sons of Chebron, Ener the prince and his brothers, 80; out of the sons of Eziel, Aminadam the prince and his brothers, 112. The psalmists, however, were selected from among them, about whom it was said above. They were established in this manner: Asaph and Æthan the sons of Core sounded with bronze cymbals, so that they might be heard by all; but Zacharias...
and Oziel Samiramoth, Eloni, Eliab, Maszas, Banæas, A those of Idithum, played upon the harp and psalter; while Matthæas, and Emphanæas, and Macæa, and Abdedom, and Heil, and Ozias the son of Eman, played upon zithers and citharas. And Masse, and Aggæus, and Zacharias, and Bane, and Eliezer, the priests, sounded with trumpets. And the remaining psalms, which these also, moved by the Holy Spirit, had written, Ezra having taken, he numbered with the psalms of David, and having put them all together, he made this one book of Psalms, as has been said before.
It is necessary, therefore, to divide the matter clearly concerning these. For those which are David's own are those which have the inscription thus: "Of David," which are these: 25, 26, 27, 36, 151. B Those which were composed by others, but are attributed to David himself, are again those which likewise have the inscription "To David," which are these: 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 28, 29, 30, 31, 32, 33, 34, 35, 37, 39, 40, 41, 49, 50, 51, 52, 54, 55, 56, 57, 58, 59, 60, 62, 63, 64, 67, 68, 69, 70, 85, 90, 92, 93, 94, 95, 96, 97, 98, 100, 102, 103, 107, 108, 109, 137, 138, 139, 140, 143, 144. And of those having the inscription "To David," some are inscribed also "Unto the end," and others only "A Psalm." And those having the inscription "Unto the end, a Psalm of David," are these: 4, 5, 6, 8, 9, 10, 11, 12, 13, 18, 19, 20, 21, 29, 30, 39, 40, 50, 64, 67, 108, 138, 139. Those having the inscription only "To David," without "Unto the end," are these: 3, 7, 14, 22, 24, 28, 37, 42, 62, 93, 97, 98, 107, 140, 142. Again, of those having the inscription "Unto the end, a Psalm of David," this is the subdivision: some designate it "A Psalm of an ode," 4, 64; C others "a Psalm" only, 5, 8, 9, 10, 11, 12, 13, 18, 19, 20, 21, 30, 39, 40, 50, 63, 108, 138, 139; the one inscribed "In hymns" is psalm 6; others are "Psalms of an ode," 29, 63. And there are others which have the inscription "Unto the end to David," but do not have "A Psalm," but have some different inscription, and these are: 17, 35, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 68, 69. Of these having a different inscription, one has "Words of an ode," 17; others only "To David," 35, 68, 69; others "Of understanding," 51, 52; others "In hymns of understanding," 53, 54; D others "Unto a stela-inscription," 55, 56, 57, 58, 59; the one "In hymns" is 60; of those having the inscription "A Psalm to David" without "Unto the end," only 107 is an ode of a psalm. Those not having "Unto the end," nor "A Psalm," but simply "To David," are these: 15, 16, 31, 32, 70, 85, 90, 92, 94, 95, 96, 100, 102, 103, 136, 137, 141, 143, 144. And of these again, one is 144; one is "Stela-inscription," 15; others are "A Prayer," 16, 82; others "Of understanding," 31, 100, 141; this one "Of the sons of Aminadab," 70; those "Praise of an ode,"
4, 2, 4. Or, "Of praise," 144. Again, those not inscribed "To David," but referred to others, are these: 38, 41, 43, 44, 45, 46, 47, 48, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 104, 105, 106, 110, 111, 112, 113, 114, 115, 116, 117, 118, 134, 135, 145, 146, 147, 148, 149, 150. And of these, some are inscribed "To Asaph," others "To the sons of Core, Asaph, and Aitham," others "To Idithum," others "Of Aggeus and Zacharias," others "Alleluia." Now those of Asaph are these: 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82. And of these, some having the inscription "Unto the end, a Psalm to Asaph" are these: 74, 75, 76, 79, 80; others just "A Psalm to Asaph" are these: 72, 78, 81; and "In hymns," 75; others "An ode of a Psalm to Asaph," 79, 82; others "Of understanding," 73, 77; the one "For the winepresses," 80; the one "For those who shall be changed," 79; the one "A Psalm of an ode," 74. Those having the inscription "Alleluia" are these: 104, 105, 106, 110, 111, 112, 113, 114, 115, 116, 117, 118, 134, 135, 145, 146, 147, 148, 149, 150. From these are those of "Aggeus and Zacharias": 145, 146, 147. Those having the inscription "To the sons of Core" are these: 41, 43, 44, 45, 46, 47, 48, 83, 84, 86, 87. And of these again, those having "Unto the end, to the sons of Core" are these: 41, 43, 44, 45, 48, 83, 84; others "Unto the end, for the sons of Core," 45, 46; others "A Psalm of an ode to the sons of Core," 47, 86, 87; the one "Of understanding of Aitham the Israelite," 88; others "Unto the end, to Idithum, an ode," 38, 61. Those of "The steps" are all odes, and they are these: 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133. And of these, one is "To Solomon," 126; others "To David," 130, 131, 132. The division, then, of the inscriptions that are upon the Psalms is this. But common to all in this book are simply "Psalms": 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 18, 19, 20, 21, 29, 30, 39, 40, 50, 60, 61, 63, 64, 65, 66, 67, 72, 78, 81, 108, 138, 139; "A Psalm of an ode," 4, 64. "Psalms of an ode," 29, 47, 67, 86, 87; "An ode" only, 38, 76, 95, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133; B "An ode of a Psalm," 65, 82, 107; "Words of an ode," 17; "Praise of an ode," 4, 5, 6; "Praise," 144; "In hymns," 7, 75; "In hymns of understanding," 53, 54; "In hymns, a Psalm," 6, 66; "Of understanding," 31, 51, 52, 73, 77, 88, 100, 141; "To the inscription of the title," 15, 55, 56, 57, 58, 59; "A Prayer," 16, 85, 89, 101; "A Prayer to Moses the man of God," 89; "To Solomon," 71; anonymous, 9, 65, 66, 91, 99, 104; "Alleluia," 104, 105, 106, 110, 111, 112, 113, 114, 116, 117, 118, 134, 135, 145, 146, 147, 148, 149, 150; "To David," simply, 32, 34, 35, 96, 102, 103, 136, 137. C Those which are termed for David and all the others, and inscribed "Unto the end," are these: 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 18, 19, 20, 21, 29, 30, 39, 40, 50, 60, 61, 63, 64, 65, 66, 67, 72, 78, 81, 108, 138, 139. D [alt-version omitted]
Those which are peculiar to David alone are 25, 26, 27, 36, and 151.
After this whole division, it is next necessary to know also the inscriptions individually that are placed upon certain psalms. The first and second have no inscription; but the third is inscribed: "When he fled from the face of Absalom his son"; 141, "When his son pursued him"; 5, "For her who inherits"; 6 and 11, "For the eighth"; 7, "Concerning the words of Chusi, son of Jemeni"; 8 and 83, "For the wine-presses"; 9, "For the hidden things of the son"; 45, "For the hidden things"; 15, "In the inscription of the title"; 85, "A prayer"; 17, "When the Lord delivered him from the hand of all his enemies"; 21, "For the morning reception"; 23, "Of the first of the sabbaths"; 26, "Before he was anointed"; 28, "The exit of the tabernacle"; 29, "At the dedication of the house"; 30, "Ecstasy"; 31, "Understanding"; 33, "When he changed his countenance before Abimelech"; 35, "To the servant of the Lord, David"; 37, "For a remembrance concerning the sabbath"; 44, "For those who shall be changed, for the sons of Core, for understanding, a song concerning the beloved"; 45, "For those who shall be changed"; 69, "For those who shall be changed, a testimony for the Assyrian"; 50, "When Nathan the prophet came to him, when he went in to Bersabee"; 51, "When Doec the Idumean came and told Saul, and said to him, David has come to the house of Abimelech"; 52, "Concerning Maeleth"; 53, "When the Ziphai came and said to Saul, Is not David hidden with us?"; 55, "When the Philistines seized him in Geth"; 56, "When he fled from the face of Saul into the cave"; 58, "When Saul sent and watched his house to kill him"; 59, "When he burned Mesopotamia of Syria and Syria Sobal, and Joab returned and struck twelve thousand in the Valley of Salt"; 62, "When he was in the wilderness of Idumea"; 65, "Of the resurrection"; 69, "For a remembrance, that the Lord saved me"; 70, "Of the sons of Adam [Jonadab], the first of the captives"; 71, "For Solomon"; 75, "Against the Assyrian"; 87, "Concerning Maeleth to answer"; 91, "For the day of the sabbath"; 23, "Of the first of the sabbaths"; 92, "For the day before the sabbath, when the earth was inhabited"; 93, "For the fourth of the sabbath"; 95, "When the house was built after the captivity"; 96, "When his earth was established"; 99, "For confession"; 101, "A prayer for the poor when he is distressed and pours out his petition before the Lord"; 141, "A prayer when he was in the cave"; 143, "Against Goliath"; 151, "This psalm is peculiar to David, and outside the number of the rest, when he fought in single combat against Goliath."
We must also treat of the diapsalma, in which
A this also is found in the Psalms, and how many times in each: in the 2nd, it occurs once; in the 3rd, twice; in the 4th, twice; in the 7th, once; in the 9th, as an ode of diapsalma; in the 23rd, once; in the 31st, twice; in the 33rd, once; in the 38th, twice; in the 43rd, once; in the 45th, twice; in the 46th, once; in the 47th, once; in the 48th, twice; in the 51st, twice; in the 53rd, once; in the 54th, twice; in the 56th, twice; in the 58th, twice; in the 59th, once; in the 60th, once; in the 61st, twice; in the 65th, three times; in the 66th, twice; in the 67th, four times; in the 74th, once; in the 75th, twice; in the 76th, three times; in the 80th, once; in the 81st, once; in the 82nd, once; in the 83rd, once; in the 84th, once; in the 86th, twice; in the 88th, five times; in the 93rd, once; in the 139th, three times; in the 142nd, once. Finally, as many as are inscribed with "Alleluia," and those which are of the ascents, have no diapsalma.
Book XIV, Proverbs of Solomon.
22. When Solomon, son of David, succeeded his father in the kingdom, he prayed to God to receive wisdom rather than riches or vengeance upon his enemies. Having received this, and having become wise beyond all men who were before him and those after him, and being admired for all he did and said, he spoke three thousand parables and five thousand odes; and he discoursed on all things that grow from the earth and on all kinds of animals. He wrote books that are received into the canon, three in number: namely this one, which is called Proverbs, and Ecclesiastes, and the Song of Songs; and another besides these, not received into the canon, as was said before, which is called the Wisdom of Solomon. B He inscribed the present book "Proverbs," because proverbs are the words of the wise, like riddles, which indeed present one thing on the surface, but indicate another by way of suggestion. Such is the nature of proverbs. For in this way the disciples of the Lord say in the Gospel according to John, when the Lord had previously spoken many things in obscure language, they finally say to him: "See, now you speak plainly, and you say no proverb"—so that you may understand that proverbs are spoken not with an open, but with an obscure meaning. C Since, therefore, such sentences are for the most part in this book, this book is titled Proverbs. It is called *paræmia*—proverb—because such sentences were accustomed to be written along the roads for the correction and instruction of those who were traveling on their way. They were written along the roads because not everyone was capable of receiving the words of truth; so that even while passing by and seeing what was written, they might investigate it, and thus men might be instructed. Some, indeed, define them thus: "A wayside saying, D worn smooth by the usage of the many, and which can be transferred from a few to many similar things." That is: the name of *paræmia* is considered among common sayings as something foreign, and among those which, for the most part, are spoken along the ways: for *oimos* among them is called the way. Whence they define a *paræmia*: "A saying uttered on the way, worn smooth by the usage of the many, which can be transferred from a few to many similar things."
A In this book, therefore, there is knowledge of wisdom and discipline, an understanding of prudent words, "turns of phrase," an understanding of true justice, the directing of judgments, and the promise of knowing, from these things, parables, the sayings of the wise, riddles, and dark speeches. And there is a knowledge of wisdom and discipline; since the Greeks claim to possess wisdom, and the heretics imagine they possess discipline. For this reason, this book teaches true wisdom and discipline, so that by the outward appearance and likeness of wisdom, no one may fall into the sophistries of the Greeks and heretics. For the Greeks, while thinking themselves to be something, and "professing themselves to be wise, became fools." The heretics, on the other hand, thinking they are educated, have been subverted, and "sin, being self-condemned." B But he who listens to the divine words will be a wise man, and will become wiser. For if one listens to the laws of God, and keeps them, and does not neglect the discipline of the Lord, nor grows weary of it, he will become a wise son; and having become instructed, he will quickly receive the knowledge of God as well. For it is in this way that the wise are instructed. The understanding of prudent words is the teaching concerning the one and true God. For among the Greeks, some said that God is a body, while others even likened Him to idols. The heretics, too, have gone astray regarding the Existent One. For this reason, this book explains the true knowledge of God, regarding His ineffable nature: "The glory of God conceals a word." Regarding His providence, it says: "In every place, the eyes of the Lord observe both the evil and the good." And again: "The rich and the poor have met together; the Lord made them both." And, "When the creditor and the debtor have come together, the Lord makes an inspection of them both." And, "For the ways of a man are before the eyes of God; and He observes all his paths." Regarding His judgmental nature, it says: "The sacrifices of the ungodly are an abomination to the Lord, but the prayers of those who walk rightly are acceptable to Him." And again: "The Lord pulls down the houses of the arrogant, but He has established the boundary of the widow." Regarding His creative power, it speaks not simply, but because He creates all things through His own Word and Wisdom—which is the most potent character of the true God, that He is the Father of the Son. He says, therefore: "God by wisdom founded the earth." And again: "The Lord made the lands, and the uninhabited places, and the highest inhabited places under heaven. When He was preparing the heaven, I was present with Him; and when He was marking out His own throne upon the winds, when He made the clouds above strong, I was with Him, fitting things together. I was she in whom He took delight, and was rejoicing daily before His face." D They are called "turns of phrase" because if one turns them over in his mind, he opens and discovers the meaning hidden within them. Such as: "A wise son is saved from the heat, but a lawless son becomes wind-corrupted in the harvest," and again: "Take care of the green things in the field, and you shall shear grass, and gather mountain hay, that you may have sheep for clothing."
And again: "If you sit as a guest at a meal at the table of magnates, understand with your mind what is set before you." And other things like these. The understanding of true justice has been explained; since some accept the term "justice" in different ways—some saying that it is justice if someone restores what he received to be kept, others saying [it is justice] if evil is returned for evil, and good for good. But such definitions are neither exact nor just. For do not say, "In the manner in which he used me, I will use him, and I will take vengeance on him for the injury with which he afflicted me." Because of this, he teaches what true justice is: namely, that this is what is truly just, to restore to each one what is his own. "In the first place, honor the Lord with your just labors, and offer Him the firstfruits of the fruits of your justice." B Then: "Honor the king, and render due duty to your parents, and to all men what is equitable." And this is indeed one type. But the second is for each one to justify his own soul, keeping equity, so that he may never decline into the opposite inequity, but rather submit to reason: "Lest you be taken by evil counsel, which rejects the instruction of youth; but do all things with counsel, and let your thoughts be judgments," so that each one may judge himself, and have every desire be upright; for every desire of the just is good, and the concupiscence of the just is acceptable. But as regards irascibility: "Do not be a friend to a furious man, and do not dwell with an irascible friend. For the foolish man emits all his anger; but the wise man lays it aside in part." He who composes himself in this manner, and keeps the individual actions of each part of the soul sound and harmless, he finally will be one who recognizes true justice. But to direct judgments is, in the first place, to judge justly according to the law of God, as it says: "Open your mouth to the word of God, and judge all things soundly; but judge the poor and the weak. For he who says of the impious one, 'He is just,' is execrable to peoples, and hateful among the nations. For to respect a person in judgment is not good." C This is something that must be said openly and plainly; then, that the judgment which someone expresses concerning others, he should direct the same against himself, and examine himself: and let him correct himself if anger has exceeded bounds; let him restrain himself if concupiscence has become too vehement; let him rouse himself if the power of reason has fallen asleep, saying: "How long, O sluggard, will you lie down?" For by thus conducting himself justly, and becoming his own accuser, he will learn to deliver true judgment, and he will not hear from another: "You who teach another, do you not teach yourself? You who say, 'Do not commit adultery,' do you? For just as he who travels and keeps his path straight, arrives at the end; so he who keeps judgments straight will be known as just and wise. Parables are called sayings, like images of things spoken. For through their similarity, the thing spoken is grasped. For thus the Lord used to speak, as Mark says: "To what shall I liken the kingdom of God? Or in what parable shall I compare it?" as if they are parables said by way of likeness. For indeed, when He says "The kingdom of God is like," He later added... D
"Therefore I speak to them in parables." A Such parables are, for example: "As snow in summer, and as rain in harvest, so is a faithful messenger to those who send him"; and again, "As winds and clouds and rain, so is one who boasts of a false gift," and similar things.
The sayings of the wise are not sophistries of words, nor do they deceive with an appearance of probability, but they are precise; not spoken as if by command, but known from themselves, and offered as their own declarations. Such are: "A glad heart makes a cheerful countenance; but when in sorrow, it is dejected"; and, "An upright heart seeks understanding, but the mouth of the undisciplined shall know what is evil"; and, "Hatred stirs up strife, but friendship covers all those who are not contentious"; and, "He who despises a matter shall be despised by it; but he who fears a commandment, he shall be whole." B For the words of other men are for the most part ambiguous; but those of the wise, such as these, are true and are accurate from every side, so that one cannot even contradict them. And while other men make the matter known from the end of the action—for instance, that a wicked man is a base thing, and an adulterer is an evil thing, which would be clear to everyone—the wise, however, foretell the beginnings of actions, and proclaim them as it were as symbols of the movements of the soul; so that everyone, knowing the beginnings of evils, may beware, as in the things previously mentioned: "Hatred stirs up strife, but friendship covers all those who are not contentious." For the contentious person has his starting point in hatred, and no one would say that the contentious person loves. Again, on the contrary, he who is not contentious has a sign of love; and no one would say that the one who loves is contentious, as it is also said: "Every slothful man is in desires, and the irascible acts without counsel." C For He indicated that the soul of the slothful is sunk in all desires, and He showed that the irascible one has not even one upright counsel. And in general, these inform us more of morals, stating the principle of the action from whence it arises, namely that hatred precedes contention, and love precedes not being contentious; and that evil pleasure precedes sloth, and lack of counsel precedes the irascible; and that the beginning of the one who is despised is his despising D of the law; and that the fear of God precedes health; and that the beginning of the ruin of the soul is to have an unguarded mouth; and that rashness precedes being struck with panic. Thus, by analyzing each saying, you will find it spoken and written for the sake of those who hear and learn the principles of evils and of goods, so that they might avoid the base and practice the good. Riddles and obscure sayings, however, are secure in this way, so that they pain the one who encounters them by revealing nothing and providing no inkling; yet when they are inquired into, they show the mind within them. Such are: "The leech has three daughters..."
the soul's perdition, not to keep one's mouth, and that rashness precedes terror. If you weigh each statement in that way, you will discover that they were written and set forth so that those who hear them, having been taught the principles of good and evil, may flee from what is wicked and perform what is good. Moreover, riddles and obscure sayings are set forth with such caution that they afflict the reader with sadness, because they do not immediately present anything or hint at any meaning; yet, when they are accurately weighed, they reveal their own intention. Such are: "The leech had three daughters very dear: and as for these three, and the A fourth, they say not, It is enough. The grave, and the love of a woman, and the underworld, and the earth which is not filled with water, and water, and fire, never say, It is enough." And again: "There are three things that are impossible for me to comprehend, and the fourth I do not know; the tracks of an eagle flying, and the ways of a serpent upon a rock, and the ways of a ship going into the sea, and the ways of a man in his youth," and whatever riddles there are of this kind: for some indicate their meaning at once, yet present another sense; they are indeed obscure, but they have a hidden meaning.
Book XV, Ecclesiastes
23. Salomon wrote this book, as was said above. It is called Ecclesiastes, because the author himself named it so, saying in the beginning: "The words of Ecclesiastes, the son of David, king of Israel in Jerusalem: Vanity of vanities, said Ecclesiastes." Salomon was called by various names: Wise, because he participated in wisdom; Prudent, because the prudence of truth was in him; Learned, because he had true doctrine from the Lord. But he was called Ecclesiastes because he himself preached to the people and spoke the things of the Spirit. In this book, he philosophizes concerning natural theory. For because the Egyptians cherished their own imaginations regarding that, and the Greeks were about to tell myths C about these things, for that reason he, moved by the Holy Spirit, restrains those who were attempting to inquire about them, saying: "A man will not be able to find the work that is done under the sun: however much a man may labor in seeking, he will not find it." He also condemns the Egyptian religion concerning divination by a person's birth, saying: "He that watches the wind shall not sow, and he that looks at the clouds shall not reap, in which it is not possible to know what is the way of the spirit. As bones in the womb of a woman with child, so you shall not know the works of God, which make all things." Then, treating also of the theory of individual things, he confesses that it is in vain to seek after such things, and that such matters produce nothing but labor. For a man is proved wise and just not by the knowledge of those things, but by his life and deeds. For he says: "And even if a wise man should say that he knows it, he will not be able to find it. For I have set all this to my heart, and my soul has seen all this, that the righteous and the wise and their works are in the hand of God." Rightly, therefore, having passed over the investigation of such matters, and being established in contemplating the governance of mortals, when he saw the many and varied fortunes of men, he concludes that all things are administered by providence, saying: "The race is not to the swift, nor D the battle to the strong, nor to the wise...
A bread, nor yet to the prudent wealth, nor yet to the knowing grace; for time and chance shall happen to them all." For in all things there is a king of the cultivated field. "For," he says, "no one is lord of his own counsel in these things. For who is the man who shall come after the counsel of all that have made him? And that a man has no power in this life more than to do evil and good, and to prepare his works for the exit. For even that he eats and drinks, this is the gift of God." Hence, whether the inquiry is about how the things that are seen have come to be, or the acquisition of money, or the pleasure of abundance, all these things are vanity of vanities, and nothing more than an excess of counsel and an effort of choice. B But in calling these things vanity, he signifies the eternity of the things to come. Wherefore, transcending all things, he urges us to keep in memory the eternal, and to know that a finish shall be for this world, in saying that the grinders shall cease: "In the day when the keepers of the house shall tremble, and the men of strength shall be bowed, and the grinders shall cease." And he explains the things that follow after the end, saying: "That God will bring every work into judgment with everything that is overlooked, whether it be good, or whether it be evil." By these things he shows that what he said, "Vanity of vanities," he did not say in order to find fault with creation, but that, contemplating eternal things, he was admonishing that the desire for temporal things is vanity. And where he teaches that there is a future judgment, he hints that there will be a resurrection of the dead and a retribution for deeds. Then, when he says, "The grinders have ceased," he shows again that creation itself is not vain, but rather is a teacher of piety to all. C For its order and arrangement is a narrative concerning the One who made and created it, in which are also the prophets and the evangelists and the teachers, as if grinding grain for each one through doctrine, that is to say, the knowledge concerning piety; which grinders shall eventually cease at the consummation. For they will no longer teach as grinders, but every man shall be judged according to his deeds.
Book XVI, Song of Songs
24. This book also is of Solomon, as has been indicated above. It is written entirely from beginning to end mystically with enigmatic allegory. For the meaning of the dogmas in it is not hidden in the manifest, but in the secret. D Yet if it is searched through, it is discovered; wherefore it is fitting for those who are prudent to engage with this whole book through allegory, lest, due to the ignorance of the unlearned, the things said here be held in contempt. It is called the Song of Songs, however, because it comes after other songs, and because no other Song is to be expected after it—and by "other" I do not mean another book, but that which is signified in the book. And what I say is this: All divine Scripture has a prophecy concerning the descent of the Word to us and his coming in the flesh. For this is the intention
of God; and to the prophets and all divine Scripture, this was the primary thing to be announced. A Following upon this divine narrative, they added statements regarding the nations of Babylon, Damascus, Moab, and others. And in each Scripture, they rebuke those who sin and exhort those who have been overtaken by sin to repent, threatening the future judgment of fire. Other Scriptures, therefore, announce in advance, as for instance Moses when he says: "The Lord our God will raise up for you a Prophet from among your brothers, like me" (Deut. XVIII, 15). Isaiah says: "Behold, the Virgin shall have a child in her womb and shall bring forth a son" (Isa. VII, 14). Micah says: "In the last days the mountain of the Lord shall be revealed" (Mich. IV, 1). And another foretells in another way, according to the grace of the Spirit. While all these were speaking, the Lord who was announced was still being awaited. For this reason, many announced him, and until he came, those who prophesied did not cease. And all these are songs. But the Song of Songs is not written in the manner of prophesying, nor in the manner of signifying beforehand; but him whom others announced in advance, it shows as having already come and as having already assumed flesh. Therefore, the Song of Songs sings as an epithalamium concerning the union of the Word and the flesh. And while other Scriptures speak of the Savior and meanwhile announce certain other things, this book sings only of the union of the Word with the body. For this reason, in the other Scriptures, because of the things signified in the intervening time, there are words of indignation and wrath, and threats of fears; but this book, since it signifies nothing other than the presence of the Word alone, has words only of delight, joy, and gladness. For when the Bridegroom is present, it is fitting for all to rejoice, and for no one to mourn, as the Lord himself has said. For he himself, being present, bore our infirmities and turned sorrows into joy. B Just as, therefore, after the dispensation of the Savior we no longer await a prophet, so after the things signified in this Song of Songs, there is no other, more recent thing to be expected as signified. For the things signified in this Song are found to be spoken of at intervals also in the prophets and in other Scriptures. Again, just as John points out the Lamb, and up to John are the law and the prophets, so the things signified in the Song of Songs are the end of all things that are signified in the entire divine Scripture. For what else is to be expected after the coming of Christ but judgment and retribution? Therefore, those who introduce prophets after the Lord, such as the followers of the Phrygians, are mistaken and have been condemned as heretics. It is, therefore, the Song of Songs, because there is nothing else to be expected after the things that are sung here. C And just as in the law there were the Holy, and after the Holy the Holy of Holies, and after the Holy of Holies there was no other interior place; so after the songs there is the Song of Songs, and after the Song of Songs, there is no longer a deeper or newer promise to be expected. For once the Word became flesh, and he has finished the work. And this entire book is of dialogues
of the ancient people to the Word, and in summary, of the human race to the Word, and of the Church from the Gentiles gathered to the same, and again of the Word to her and to the human race. Then there is a dialogue of the Gentiles to Jerusalem, and of Jerusalem concerning the Church from the Gentiles and concerning herself. Afterwards, there is the preaching of the ministering angels to the called men.
Thus, the petitions of the ancient people to him (the Word), that he would descend and be joined to the flesh, are these: "Let him kiss me with the kisses of his mouth; for thy breasts are better than wine." And again, he is urged by these same ones: "New and old I have kept for thee, my beloved." And common to all is the voice to the Word, that he might assume our flesh: "Who will grant thee to me, my brother, sucking the breasts of my mother? Having found thee without, I will kiss thee, and they will not despise me. I will take hold of thee, I will bring thee into the house of my mother, and into the chamber of her that conceived me." For they were asking him to assume the body, not from outside, but from the womb from which we were born, even if not just as we are, by man and woman. For as the Creator, he took for himself the body from the Virgin alone, yet from a human; for the Theotokos Mary was a human.
And the words of the Word to those who petitioned him, now that he was assuming flesh from the Virgin, are these: "I have come into my garden, my sister, my spouse, I have gathered my myrrh with my spices, I have eaten my bread with my honey, I have drunk my wine with my milk." For having entered into his own garden—that is, the creation—he took for himself the body from the Virgin and became human. The body was indeed mortal, B but it was joined with the sweet fragrance of the most holy Word. And even if, as a human, he allowed the body to eat milk, he nevertheless imparted to it the wine of his own perfection. For just as he ate milk, so in it he performed the works of the divinity.
Then the Word, having put on the body, calls the ancient people, as those to whom the oracles of God were first entrusted, through these words: "Arise, come near to me, my fair one, my dove; for lo, the winter is past, the rain is gone, it has departed for itself. The flowers have appeared in the land, the time of pruning has arrived, the voice of the turtle dove has been heard in our land, the fig tree has brought forth its late figs, our vines are in blossom." For as one who has taken the shadow that is in the Law until the time, he teaches, and as one knowing the voice of the turtle dove, he reminds them.
Having called Jerusalem, the Word then calls those from the Gentiles through these words (for one is the Lord both of Jews and of Gentiles): "Come from Lebanon, my spouse. You shall come from Lebanon, and you shall pass from the beginning of faith, from the top of Sanir and Aermon, from the dens of lions, from the mountains of leopards." For he calls her from idolatry and a beast-like way of life to the faith. Being called, therefore, from the Gentiles and already pricked with divine longing, she says to the Word these words: "Tell me, O you whom my soul has loved, where you shepherd, where you lie down at midday, lest I become as one veiled over the flocks of the com-
companions of those who are yours." A For, having experienced how prone she was to many changes, she asked to be strengthened and confirmed from then on, lest she suffer the same thing again. The Word, being entreated, then instructs her with these words: "If you do not know yourself, O beautiful among women, go forth in the footsteps of the flocks, and pasture your kids by the tabernacles of the shepherds." For no one can know God, unless he first knows himself. For piety toward God is the beginning of perception; and perception is not that which is external, but the intellect of the soul joined with faith. Jerusalem, seeing the calling of the nations taking place in the uncircumcision of faith, says with wonder: "What will you see in the Shulamite, who is coming as the choirs of the camps?" For they did not come from one nation, but from every nation, leaving their own camps, and having shattered their swords, and from then on pondering what is of peace. The [Church] from the nations, seeing Jerusalem questioning her as it were, defends herself, saying that her calling was not empty: "I am black and beautiful, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Do not consider me, because I am blackened, because the B sun has looked upon me. The sons of my mother fought against me: they set me as a keeper in the vineyards. My own vineyard I have not kept." I am black, but I am under the sun itself. For even if I am with uncircumcision, she says, yet I renounced idols, and I went forth from the house of my mother, just as Abraham did; for I am of that same faith. And for this reason I ask, "Bring me into the wine cellar; set in order upon me love, sustain me with ointments, compass me about with apples: for I am wounded by love." Do not pay attention to the uncircumcision, but receive me in love, O law and prophets. And if I am foul-smelling from wildness, yet do you instruct me, and confirm me with your sweet fragrance; for I am wounded by love. And for this reason, "I adjure you, O daughters of Jerusalem, in the virtues and the strengths of the field, if you should rouse, and awaken love, until it so desires." I adjure you, O fathers, not by the powers, for that is not permitted; but by the virtues of paradise, that looking upon Him, as Adam, C so you may receive me. For even there, there was no circumcision; but now the condition of Adam is being renewed. The Word, seeing the faith of the nations, and accepting it, says: "Beautiful, my neighbor, as good pleasure, fair as Jerusalem, terrible as an army set in array." For it is necessary for those who are from the nations not to be different from Jerusalem, so that one people may be formed. And this happens when we both honor the law and believe in Christ. For there is one God of the Law and of the Gospels. And he who has not become like Jerusalem does not become a friend of the Word. Jerusalem, seeing the faith of the children and the philanthropy of the Word, says: "I went down into the garden of nut trees to see the fruits of the valley, if the pomegranates had budded; there I will give my breasts. My soul did not know, it set me as the chariots of Amminadab." For into the garden of the nut tree, that is, into the Scriptures, I went, which are like nut trees, D on the outside indeed hard.
but within A spiritual. I saw that I must be yoked, as if in a chariot, to the calling of the nations. The two peoples having therefore been yoked together, the preaching was subsequently sent out everywhere, and of this the angels are the ministers, saying: "Go forth and see Solomon in the crown with which his mother crowned him in the day of his espousal, and in the day of the gladness of his heart." For he who goes forth from wickedness will see also the unchangeable union of the Word with the body. For when the espousal of the Word to us took place through the union of the body, then he also wrought the victory over death, on account of which he has filled all things with gladness. Such are the dialogues in the Song of Songs, from which one, having taken an opportunity, can in the reading of that very book fit similar things to similar things according to their meaning.
Book XVII, Job
25. This book is inscribed to Job, because it contains the account of him, how he suffered, having been tempted by the devil; and having conquered and piously endured the blows brought upon him, he received everything back twofold, and became more glorious than he had been, and again had ten children. He suffered when he was at the age of seventy, so that the total of all the years of his life was two hundred and forty. For after the blows he lived another one hundred and seventy years. Now Job lived before Moses; for he was the fifth from Abraham, a descendant of Esau. Because of the blow that had come upon him, his three friends came to comfort him: Eliphaz, king of the Temanites, Baldad, tyrant of the Shuhites, and Sophar, king of the Minæans. And they spoke contentiously and pitilessly C to him, leaping upon him, so that sin was reckoned to them because of this. But Job prayed for them to God, and it was forgiven them. There are, therefore, nine dialogues of Job with his friends: those of Eliphaz to him are three, of Sophar to him are two, and of Baldad three. And there is also one dialogue of Elihu the son of Barachel the Buzite. And finally, the Lord addresses Job through a whirlwind and clouds. And Job replies to the Lord a second time with words.
Book XVIII, The Twelve Prophets. Hosea, First.
26. There have been prophets even before this: in the time of David, Samuel, and Nathan, and Gad; in the time of Rehoboam and Abijah and Asa, Ahijah the Shilonite, and Shemaiah, and Iddo, and Azariah, and Oded; in the time of Jehoshaphat and Ahab, Elijah and Elisha, and he who prophesied to Ahab about D Syria, and he who struck himself with a wound and rebuked Ahab, and Jehu the son of Hanani, and Jahaziel, and Eliezer. But no distinct writings of these are extant, except only their words as they are read to have been spoken in the Books of Kings and in Chronicles. But among those who wrote, and whose writings are extant, the first were Hosea and Isaiah. For under the same
A kings of Judah, Uzziah, Jotham, Ahaz, and Hezekiah, and in the days of Jeroboam son of Joash, king of Israel, they prophesied. And the word of the Lord came to Hosea, and he prophesied against the priests, and against Israel, and against the house of the king, and of the destruction of Samaria. But after he refuted them and concluded them in unbelief, he signifies the Church from the Gentiles through the harlot woman whom he took, and whom he took and brought to repentance, and brought to himself. He also prophesies concerning the coming of the Savior.
Amos, second.
B 27. And this one, as regards the beginning of prophesying, lived at the same time as Hosea and Isaiah: for he was under Uzziah king of Judah, and in the days of Jeroboam son of Joash, king of Israel, two years before the earthquake. He saw certain things, and prophesied against Jerusalem and against the Israel of Samaria, and against the nations of Damascus, Gaza, Ashkelon, Ashdod, Ekron, Tyre, Edom, Teman, of the children of Ammon and Moab. He reproves all and concludes them in unbelief. Furthermore, when Amaziah the priest of Bethel accused him before King Jeroboam, as if he were speaking against him and against Samaria and against the people, he did not for that reason cease, but confidently declared the oracles of God. He also prophesied of the coming of the Savior.
Micah, third.
28. This one indeed prophesied after the time of Uzziah. Yet he lived at the same time as those others: for he too began to prophesy C under Jotham, and Ahaz, and Hezekiah. And the word of the Lord came to him, and he prophesied against Jerusalem, and Samaria, and against the prophets who seduce the people, and against Ahab. He also foretells the coming of the Savior, saying: "It shall be in the last days that the mountain of the Lord shall be manifest."
Joel son of Pethuel, fourth.
29. To this one also came the word of the Lord, and he prophesies to the elders and to all who inhabit the earth, concerning the captivity of the earth and of those who were in it. He prophesies also concerning the grace of the Holy Spirit, and that which was to be upon all through the Savior. He preaches also concerning fasting and repentance, and concerning the D coming of the Savior, and of the signs which were to be on the cross.
Obadiah, fifth.
30. This one declares a vision against Edom, and its end, and against the nations that had insulted Israel. For he predicts that the house of Esau is to be destroyed by Jacob.
Jonah, sixth.
31. To this one came the word of the Lord to go into Nineveh, and there to preach: "Yet three days
and Nineveh shall be overthrown." But Jonah, fleeing the proclamation, boarded a ship; then, a storm having arisen, he was cast out and swallowed by a sea-monster. A Afterwards, after three days, the monster cast Jonah out alive. And again, for a second time, the word of the Lord came to him, and he went and preached in Nineveh. They, having heard this proclamation, repented, and the Lord averted his wrath from them. Yet he himself became a sign of the coming of the Savior by his deeds, being swallowed by the sea-monster and, after three days, restored safe again.
Nahum the Elkoshite, seventh. 32. An account concerning the destruction of Nineveh; this man prophesies a book of vision; and he proclaims concerning a feast, but in it he also premonishes concerning the Savior. And all the rest he declares against Nineveh and its end and the enemies of Israel.
Habakkuk, eighth. 33. This man also saw and prophesies, B praying concerning the destruction of Jerusalem, but also premonishing concerning the coming of the Savior. He also says and prophesies against the despisers. Afterwards, there is a prayer of the prophet with a canticle, and there are three *diapsalms* in the so-called ode, as he sings concerning the coming of the Savior and the victory over death.
Zephaniah, son of Cushi, ninth. 34. This man and Jeremiah were contemporaries. For both prophesied in the time of Josiah, king of Judah. And the word of the Lord came to him, and he prophesies in Jerusalem and to all Judah; and he foretells a coming day, so that all idols and C groves would be removed, and much mourning and lamentation would occur. He also prophesies concerning the Savior and the resurrection, which he effects for our sake. He also prophesies against Gaza, and Ashkelon, and Ashdod, and Ekron, and against Moab, and Ammon, and against Damascus, and against Nineveh, and against the Ethiopians.
Haggai, tenth. 35. This man prophesies in Jerusalem after the captivity, in the time of Darius, king of the Persians, in his second year, in the sixth month, the word of the Lord came by his hand, and he prophesies to D Zerubbabel, and to Joshua the son of Jozadak, and to the people, concerning the building of Jerusalem. He also prophesies concerning the passing away of the household, and concerning the calling of the Gentiles.
Zechariah, son of Iddo, eleventh. 36. This man also in the second year of Darius prophesies; but in the eighth month the word of the Lord came to him, and the angel of the Lord spoke with him, and he prophesies to the fathers and to Jerusalem. He sees many and various visions, and concerning the Savior he with many pro-
signs signifies that he would come riding upon an ass and a foal of a beast of burden.
*Malachias, the twelfth.*
37. He also lived after the captivity in the time of Darius. The burden of the word of the Lord is by the hand of his angel, and he prophesies against Israel. He reproaches Israel for their transgressions, and accuses them of the neglect of tithes and of the omission of sharing with the poor. He prophesies also concerning the day of judgment, and the splendor of the Savior, and he announces that Elias is to be sent before the advent of the Savior.
Liber XIX, Isaias son of Amos.
38. He and Osee, as we said above, lived at the same time. For he also lived under Ozias, and Joatham, and Achaz, and Ezechias, kings of Juda. Having received a vision, he prophesied against Judea and Jerusalem. And the word of the Lord came to him. And the greatest part of his prophecy is the gospel concerning the advent of the Word of God in the flesh, and of the sufferings which he undertook for our sake. He prophesies also concerning these nations, against Babylon, against the Philistines, and against Damascus; a vision of Egypt, a vision of Idumea, a vision of the phalanx of Sion, a vision of Tyre, a vision of the quadrupeds in the wilderness. He B recounts also the departure of Sennacherim, and the arrogance of Rapsaces, and the fall and perdition of them both. Furthermore, he speaks of Ezechias, that when he had fallen into sickness and was about to die, by his prayer he obtained an addition of fifteen years of life. He prophesies also to the eunuchs and to the nations, and at the end concerning the day of judgment.
Liber XX, Hieremias son of Helcias among the priests.
39. This man again and Sophonias, as we said above, were contemporaries. Hieremias continued until the time of Joakim, and until the eleventh year of Sedecias the king of Juda, and until the captivity of the people. But the word of God came to him, which became the word of the Lord to him. And often the word of the Lord came to him, and he rebukes the injustices of Jerusalem in many ways. He prophesied in Jerusalem concerning the future drought, and against the nations of Aelam, and concerning the coming of the king of Babylon to cut C down the land of Egypt, and against Babylon. And the word which the Lord commanded Hieremias to say to Saræas the son of Nerias, and to Idumea, and to the sons of Ammon, and to Cedar, the queen of the Court, whom Nabuchodonosor the king of Babylon struck, and to Damascus, and to Moab, and against Jerusalem and Juda, and to the house of Achab, and concerning the sons of Adab, to the Jews living in the land of Egypt, and to those sitting in Magdolus, and in Taphnis, and in the land of Pathura; and to Baruch, when he was writing these words in the book from the mouth of Hieremias. The book contains also, towards the end, how the Jews, laying snares for the prophet, cast him into a pit of mire, and how Abdemelech the Ethiopian drew him out. D
A Baruch inscribed the book, since he, having written these words from the mouth of Hieremias, read them to those who had been taken captive in Babylon, comforting them and announcing to them hope in God.
Lamentations he inscribed the book, since Hieremias lamented these words concerning Jerusalem, when it was captured and the people were led away into captivity.
The Epistle of Hieremias is so called because Hieremias wrote this for those in captivity, to keep them safe against idols, so that by looking at them they might not be led astray into the worship of those who venerate these things.
Book XXI. Ezechiel, son of Buzi, a priest.
40. This man was in captivity with Hieremias, and in the fifth year of the captivity of Joakim he began to prophesy. And the word of the Lord came unto him, and the hand of the Lord was upon him. And from the beginning he sees a vision of a creature of four faces, marvelous and most astonishing, and B difficult to interpret. He prophesies against the prophets of Israel, and concerning the wood of the vine, and a narrative concerning the eagle, and he testifies to Jerusalem concerning her iniquities and her sins, and concerning the parable which they were saying: "The fathers ate a sour grape, and the children's teeth were set on edge." And concerning the sons of Ammon, and concerning Oola and Oliba, and a lamentation over Sur, and over Sidon, and concerning the day of the Lord, and against Pharao, king of Egypt, and a lamentation over Pharao and Egypt, and over Mount Seir, and concerning the bones that were to come to life, and against Gog, and the land of Magog. And to the prince of Tyre, and a lamentation against him, and to the sons of his people, and against the shepherds of Israel. And finally, depicting the building of the temple and of Jerusalem, he prophesies.
Book XXII. Daniel.
41. This man was in captivity until the king Cyrus the Persian. And he himself judges the D cause of Susanna, and condemns the elders as slanderers. And he declares and interprets the dreams of the king. He sees also absolute visions, two concerning the kingdoms, and two concerning the coming of the Savior and the cessation of Jerusalem and the coming of the Antichrist. He narrates also concerning the martyrdom of Sedrach, Misach, and Abdenago, and concerning their hymn; and that they were preserved, while those who kindled the fire were consumed by the flame, and that the king repented; and that he himself was twice cast into the lions' den: the first time, because while the Babylonians were praying to the king Darius, he alone prayed to God; the second time, because he destroyed Bel and slew the dragon during the reign of king Cyrus; and he himself was preserved, and came up from the den of the lions, but those who laid the snare for him were cast into the lions' den and immediately devoured by them.
A The end of the canonical books of the Old Testament, being twenty-two in number, calculated according to the number of letters of the Hebrews. For there are just as many elements of letters among them, as we have said. The same must be said concerning the other books of the Old Testament, which are indeed not in the canon, but are only read, as has been shown before.
The Book of Esther
42. This book is called by this name because it embraces the history of Esther, how God, through her, saved the whole Jewish nation which was on the point of perishing, and struck down Haman, who was plotting ambushes. These events took place in Susa, in this way: King Artaxerxes, having put away his own wife, sought in his kingdom for another, who would be the most beautiful and comely of all, to take as his wife. And Esther was found, being by nation a Jewess. There was also a kinsman of hers named Mordecai, who was himself from the captivity that took place under Zedekiah in that same region. Now the king, since he held one of his courtiers named Haman in high regard, had ordered everyone to do him homage. But because Mordecai, on account of his worship of God, would not do him homage, Haman took offense at the matter; and when he learned that he was a Jew, he persuaded King Artaxerxes, and wrote for all the Jews in his kingdom to be utterly and totally destroyed in one day of the twelfth month. When Mordecai found this out, he mourned and fasted, and fell down before Esther, beseeching her to bring help. Esther, therefore, having fasted and prayed to God, adorned herself with royal attire, and not being called (for it was not lawful to enter without being called), despite the impropriety of the time, she entered before the king, hoping that her prayer might take the place of the proper time: when the king was amazed at the strange event, she collapsed upon the ground from fear. But God changed the anger of the king into a gentle disposition and mildness, C so that, rising from his throne, he lifted up his prostrate spouse and exhorted her to cast aside her fear; and furthermore, he gave her the option of requesting whatever she wanted. She asked him to come to her banquet, both the king himself and Haman, not once, but a second time as well. The Haman, overflowing and exulting with joy because he was deemed worthy to be invited by the queen, was even more puffed up against Mordecai; and he saw to it that a high beam was cut, wishing on the following day to hang Mordecai upon it. But the king, by a certain good providence, passed that night sleepless, and since he could not sleep, he ordered the records of his deeds to be read to him. And when they were read, they came to the place where the kindness conferred upon the king by Mordecai was inscribed. For he had exposed and convicted two eunuchs who were plotting against the king. The king, therefore, being affected with a grateful mind for Mordecai's service, was seeking with what honor he might reward him for this kindness. When Haman entered to him in the morning, the king asked him with what and what kind of honor he who has benefited the king is worthy to be rewarded. At this, Haman, thinking it was himself about whom the king was inquiring, said that he was worthy of
A a second king being called. The king then commands that Mordecai be honored with such honor, and that Haman walk before him. But Esther, having found an opportunity, interceded for the Jews. Then, the king being grieved at the unlawful decree against the Jews, and having become angry at Haman, Haman himself, in the absence of the king, entreated the queen, falling down and bowing at her knees. And the king, having entered and seeing Haman touching the knees of the queen, suspecting that he was doing this for a base purpose, ordered Haman to be hanged on the wood which he had prepared for Mordecai; and he wrote that the Jews should all enjoy safety, and that their enemies should be destroyed by them. The number of those killed by the Jews was fifteen thousand; and because of this, a feast was established for them on the 14th and 15th of the twelfth month, which is called Adar. This day is called in their own language Phrure. For this reason, on this day the Jews burn Haman and celebrate, it being a memorial of their salvation.
Book of Judith
43. This book is called by this name because it contains the history of Judith: how God, after the sons of Israel had been attacked and besieged by Holophernes, saved the people through her, and struck down Holophernes. B And this is the history. Nabuchodonosor, king of the Assyrians, while waging war against Arphaxad, king of the Medes, sought aid from all nations as far as Egypt. When no one had sent help, but all had refused, after he had conquered and overcome Arphaxad, he made war against those who had not sent aid, and sent Holophernes with a great army against them. Now he took all the other nations, and crushed their idols; but the sons of Israel fortified themselves, and did not obey Holophernes, nor were they terrified by his threat. C Therefore, the priest Joakim wrote to those in Bethulia to block the road of Holophernes, since his way lay through there. And they blocked it. So Holophernes drew up his battle line for war; but Achior, the leader of the sons of Ammon, advised Holophernes not to wage war against the nation of the Hebrews, because God provides a shield for them. And Holophernes, having become angry, sent him to Bethulia, threatening to destroy him if he should overcome the Hebrews. Now Achior remained resting in Bethulia; but Holophernes was besieging the city, having seized the waters in advance. When the people were already exhausted by thirst, and the rulers were about to hand over the city, Judith, having cast aside her widow's garments (for she was mourning her husband and remained fasting throughout), adorned herself as a bride; and having exhorted the rulers at length so as not to hand over the city for five days, she went out to Holophernes, and having deceived him D with her wisdom, on the third day, while his servants were ignorant of this,
A she beheaded him. And so, then, the Assyrians fled, and the sons of Israel, having run together from all sides, slaughtered the Assyrians. Having been saved in this way, and having plundered the enemies, they gave all of Holophernes’ wealth to Judith. And Judith herself, having gone up to Jerusalem, offered everything to the Lord, and having returned to her house, she kept the same practice, and remained a widow until her death, no one having been able to persuade her to marriage; and she died, having lived well in widowhood, at the age of one hundred and five.
The Book of Tobit
44. This book is called by this name because it contains the history of Tobit himself. B Now he was of the tribe of Naphtali, and having been led into captivity, he lived in the city of Nineveh, being merciful and devout. For even when he was in captivity, he did not eat the common bread of the Gentiles, but kept himself pure. He was also a provider for King Enemessarus, and he deposited ten talents in Media with Gabaël. This Tobit made it his business to bury the dying among the Jews. Having been denounced to the king by Achirel, he fled, and having returned and buried one of the dead, he slept outside the wall, and, as was his custom, while sleeping with his eyes open, he contracted a white film over them, and could no longer see. C There was also in Ecbatana a daughter of Raguel, his kinsman, named Sarah. The demon Asmodeus would not allow her to be married. For he had killed seven men who had taken her as a bride; and the maiden, being very saddened, prayed, and God sent her a helper, the archangel Raphael. Tobit, therefore, having instructed his son Tobias not to take a wife from elsewhere except from his own tribe and kindred, gives him the written bond for the ten talents, and commands him to go away and demand them. The boy, however, being ignorant of the way and the person, departs to seek a traveling companion, and by the providence of God he meets Raphael, standing outside like a man, and hires him as one who said he knew the way. D The angel accompanies him, in the guise of a man, named Azarias. And when they had come to the Tigris river, the boy wished to go down into it and bathe, and immediately a great fish leaped at the boy. The angel told him to catch the fish, and to cut it open, and to take the liver, the heart, and the gall, and to keep these. Then, the boy asking, “For what are these useful?” he said, “The liver and the heart, being burned, will put the demon to flight; and the gall will cleanse the white film.” The boy, then, by [this] counsel and cooperation, takes Raguel’s daughter Sarah as his wife, after the demon had been put to flight by this fumigation and bound in the upper parts of Egypt by the angel. Remaining with his wife, Tobias sends Azarias, as if he were a man, into Media, and he, having demanded the ten talents, returns with his wife and him to his father. Having returned, the boy brushesA the eyes of his father with the gall of the fish, and the scales fall off, and immediately he saw. Now when Tobit was blinded, he was fifty-eight years old; when he regained his sight, he was sixty-six. And thereafter, when he saw, the Angel manifested himself, that he was not a man, but was sent by God to bring help to them and to Sarah. Now when Tobit became aged, he instructed his son Tobias to depart into Media, because of the coming destruction of Nineveh according to the word of Jonah the prophet. And failing, he died at the age of one hundred and fifty-eight. His son Tobias, having departed into Media, and having buried his father-in-law and mother-in-law, and heard of the destruction of Nineveh, died at the age of one hundred and seven.
The Book of the Wisdom of Solomon
45. The Book of the Wisdom of Solomon is what this book is called. For they say that this, too, was written by Solomon. B It contains therein a teaching of justice, and the way to distinguish both wicked men and righteous men, and a prophecy about Christ; and how wisdom is attained with much labor and desire; and further, a physical discourse; and against idols, and those who carve them, and those who hope in them, and those who worship them; and a hymn together with a confession of the wonders that occurred for the Israelites before their enemies by God. Now the scope of the book is in this manner; the recapitulation is in these points: C In the proems there is an exhortation of the righteous to the worship of God, and a rebuke of the wicked blasphemer. "Do not envy," he says, "the antichrists, who are death." Whence the wicked came to crucify the Lord of glory, preferring this present age; that they even persecuted and killed the apostles; that there will be some who despise the Law of the Lord, and some who are subject to it; that God will not spare even a multitude of those acting impiously toward Christ. For the care of one righteous man who believes in Christ matters to God, even if he dies young. "For honorable old age is not that which is long-lived." Though the wicked man despises the end of him who believes in Christ, yet they are chosen by Christ. The wicked will be delivered to a shameful fall, and those who were persecutors of the servants of Christ will be struck down at the great judgment, seeing His glory and theirs, and themselves dragged to punishment. That wealth with arrogance has been cast upon us. What is the wrath of those who act impiously against Christ. An exhortation to the rulers of Israel to believe in Christ, or rather, an injunction to the rulers of the Catholic D Church, how they ought to rule after His departure. What is wisdom, the Son of God? And how the Word became flesh, and dwelt among us. That "I also am mortal like you," being a man, and have been instructed by the command of God. Concerning Christ, the Wisdom of God. That I had the knowledge of all things from Him. For in His hand are both we and our words. What is wisdom, and how it came to men; for being one, it can do all things, and remaining in itself, it makes all things new. "The
A "For from my youth," he says, "I have loved wisdom, and have obtained all good things from her," both carnal and spiritual. For having known the greatness of wisdom, I entreated the Lord that the Holy Spirit might be given to me, who might illuminate me concerning her, and He was sent that He might labor with me. For the thoughts of mortals are fearful. Concerning the works of wisdom. How He preserved the first-formed man, from how many evils God saves those who believe in Him, and how many good things He bestows upon them; such as Noah, Abraham, Lot, Jacob, Joseph, the Israelites, whom He delivered from the hand of the Egyptians through Moses, and to whom water was given from the sharp rock. How He sent wasps against the seven nations. Yet using forbearance, He gave even to them a place for repentance thereafter, instructing the people through these things to be kind and humane. Against those who worship elements, frogs, lice, flies, locusts, wasps, serpents. Against idolaters, those constructed from gold and silver, or stone, or wooden images. That there is also salvation through wood for those who believe. Concerning those who make idols or paint images. Concerning all the evils that are in idolatry. Concerning impious religion, and how many evils are in it. Concerning the potter and the earthen idols of the worship of the nations. Concerning the most hateful animals, serpents, cats, and the like. That God benefited Israel with quails instead of frogs. That even in the case of the bite of serpents, salvation of the people was brought about through a bronze serpent suspended on a cross; but their enemies were killed by locusts and mice. That He fed the people with angels' food, having every pleasure and suited to every taste. That He sent hail with fire upon the Egyptians for the destruction of their crops. That He sent upon the Egyptians palpable darkness, and the evils contained therein; but to His holy ones, light in Egypt and a pillar of fire in the wilderness. And instead of the death of the infants of Israel, the death of the firstborn of the Egyptians and their drowning; and instead of the death of the firstborn, salvation for Israel through the blood of a lamb. And indeed, concerning the death of the just in the wilderness, Aaron appeased the Lord with prayers and incense; but concerning the death of the Egyptians in the Red Sea, the wrath of God was without mercy, and the journey of the people was miraculous. B That the Egyptians suffered these things because of their inhospitality towards strangers, just as the Sodomites did. That the elements are subject to the divine judgment of Christ, regulated according to whatever He wills, like the strings of a cithara to the one playing the cithara; in which is comprised the whole power of the Wisdom of Solomon, which they call the C Panaretos. D
Book of the Wisdom of Jesus the son of Sirach
46. This Jesus, the son of Sirach, was the son, and grandson of Jesus, named after him. He lived in later times after the captivity, and...
after the return and all the prophets. A This Jesus, his grandfather, as he himself attests, was an industrious and most prudent man, who not only collected the apophthegms of other wise men before him, but also composed some of his own, filled with much wisdom and understanding. Since, therefore, the former Jesus, when he departed from human life, had left this book behind him, Sirach his son took it after him, and again left it to his own son, Jesus. He, having taken hold of it, and having arranged it into one continuous composition throughout, called it "Wisdom," after his own name, and that of his father, and that of his grandfather, seeking by the very name of Wisdom to entice the hearer and provoke him to lovingly undertake the study of this book. This book contains, moreover, sayings of prudence, B riddles, and parables, and in addition to these, certain pious ancient histories concerning men who were pleasing to God, and at the same time their prayers and hymns. Furthermore [it speaks] of the benefits with which God deigned to favor His people, and of the evils with which He afflicted their enemies. This Jesus, then, having become a follower of Solomon, bore himself no less strenuously than he in illustrating wisdom and the discipline of piety, being truly and deservedly called "multiscient." This structure, so to speak, this book possesses; but the recapitulation is to be understood as follows. In the introduction C he discourses concerning all the Wisdom of the Lord; then concerning anger, and fear, and fearlessness; concerning the knowledge of wisdom; concerning the fear of God, that it behooves one to approach God without hypocrisy; concerning temptations and patience; concerning cowardice and despondency; concerning the love of the Lord; concerning the honoring of parents; concerning the meekness and equity of a humble mind; concerning the impudent and rash inquiry into things that have not been commanded; concerning the stiff-necked and the proud, concerning the prudent and the apt to learn, and the merciful and the protector of orphans; concerning a submissive and modest friend; concerning the exaltation of the sons of wisdom; concerning the contumacy of the wicked; D and concerning shame, as much that which is harmful as that which is useful; that words should not be preferred to deeds, nor should anyone assume for himself the office of teacher. Concerning the fact that one must not be bound by a desire for money, nor think that one can sin with impunity, even if we do not suffer the punishment immediately; for God is long-suffering; and that we must propitiate Him, and not walk in the desire of the heart. Concerning not being carried about by every wind, and concerning chatter and arrogance; concerning the lover of pleasure; the testing of the faithful and the unfaithful; concerning the discipline of the Lord, that it must be desired from youth even to old age; concerning worthless hearing; concerning not betraying a friend, and not missing out on a wise wife; concerning servants; concerning possessions; concerning children; concerning wives; concerning the fact that we should not do evil, nor seek dominion, nor despise [sin] if we do sin. Concerning the fact that we must not lie to a brother, nor chatter before elders, nor repeat a word; concerning the glory of the fa-
being before one's elders, nor to repeat a statement; of the glory of father and mother; of reverence and fear of God; of honoring priests, and of caring for the afflicted. That it is necessary to foresee the end of every matter before beginning an action; that the final outcomes of every word or business must be foreseen. That the discourses of the ancient wise men are not to be held in contempt. From what source fornication arises; that an old friend should not be abandoned, for a new friend is like new wine. Of a skilled craftsman, B a chosen teacher, and an undisciplined king. That a physician expects a long illness: of honorable and unfaithful seed; of a wise servant and a wealthy prince. That although the bee is small among birds, its fruit holds first place among sweet things. That one should not complain without judgment and before a matter has been investigated. That one should not be curious, but just, since it is God who makes one rich. That nothing among human goods should be considered immutable. That one should not act familiarly with just any man, but only with the pious and just. That evil men are to be avoided; that one should have no dealings with the proud, because of the defilement that arises from their conversation; that one’s neighbor should be honored by many and that every animal loves its like. For just as there is no communion between a wolf and a lamb, nor is there peace between a hyena and a dog, so neither is there between a sinner and a pious man; of the stingy who bestow nothing upon others. And that it is possible to be just and pious in both wealth and poverty, having nothing contrary; that he is to be reputed blessed who lives wisely and prudently until death, not he who is rich in this world. Of free will: that no account for apostasy C should be demanded from the Lord, since He has placed all things before you. That it is better to lack children than to have wicked children. That nothing escapes God. Of the examination of God and His judgment, and do not think that the impious can be hidden from God or escape His judgment. Of created things. Of the formation of man, with which he was honored; of the giving of the law; of almsgiving and repentance; of a modest response. That a good work and a gift are not to be censured by a troublesome word; that he who desires authority for himself should be pushy/forward, and prepared in all things. That one should not be dissolute in luxury, and from what things one should abstain: of the guarding of mysteries. Of the fool, of wisdom through parables: of life, of a beginning; of the wise and foolish, of an audacious daughter; of the inconsiderateness of a fool; of a hard mind, and of what things dissolve friendship. That one should not speak inconsiderately to sinners D regarding discipline. That an oath should not be requested: of the guarding of the soul and body; of an unchaste man. Of an evil and adulterous woman. A prophecy concerning Jesus Christ, who is the wisdom of God and the Son, compared to rivers. Of the addition of discipline; of the ten beatitudes; of inflicting a blow and vengeance; of the transgression of a merchant; of those who reveal a secret word. Of an irascible man; of a garrulous man; of lending to one’s neighbor, and not taking interest, but le-
led A to give to the needy as a loan; of the surety of a neighbor; of life, that children must be instructed by punishment; of bodily health; of food, and of the soul; the doctrine concerning riches; of magnates and leaders; things which are to be performed for a son, a wife, a brother, and a friend; of a wicked servant. Of senseless dreams; of seduction and much experience; and of those who fear the Lord. Of sacrifices and offerings, those from injustice, and those offerings from justice; of sacrifices from avarice. That one ought to despise luxury and wealth. Of gluttons and envious persons, and the insatiable, and the disorderly; that one should not get drunk on wine, but use it sufficiently. Of an exalted man who is moderate; and of the talkativeness of elders, and the talkativeness of a young man. Of the reception of the discipline of the law, and of judgments and justifications, and of believing the law. B Of the testament of God according to generation, and that while the constitution of nature is one for men, that of the will is different, from which He caused some to be blessed, and others to be under a curse. Of an elect people; and that opposite to good is evil, and opposite to the pious is the sinner. To whom one ought to communicate; what kind of wife one ought to take; what kind of friends one ought to have; what counselors one ought to use; what teachers He appoints; of knowing what is profitable for each. Of honoring physicians. How one ought to mourn over the dead. Of a scribe and a wise farmer; and of the vigil of an architect, and a brazier, and a potter. Of the guarding of the soul of man, and of the wisdom that abides, and how much it is worth. Of the foreknowledge of God and the creation C of the world. That creation is turned into a blessing for the pious, but into a curse for the lawless. That great occupation is created for every man, and a heavy yoke upon the sons of Adam. That all things that are from the earth return to the earth, and those things that are from the water to the sea. Of the comparison of goods, and which are the carnal goods of less concern. Of what are the greater and spiritual goods. Of the demand for a life’s account. Of the bitter death of a rich man; of the good death of a poor man. Of not fearing to die. Of not living reproachfully, but of caring for a good name. Of the discipline of peace; of those for whom it is necessary to be ashamed, D and of those for whom one should not be; that one must always be concerned for a virgin daughter; that one should not sit in the midst of women because of fornication. Of the creation of the Lord. Of the sun, that it is an admirable vessel and the work of the Lord. Of the moon and the stars, and the bow, and snows, and lightnings. Of clouds, and hail. Of earthquakes and thunder. Of rain, and frost, and mist. Of dew from the heat, and of the abyss of dry land. Of the Jordan and the sea. Of every living thing and beast. Of the magnificent creation of the Lord. Of His benefits. Epilogus of Enoch and Noe. Epilogus of Abraham, and Isaac, and the things by which they were tempted. Epilogus of Jacob, and Moses, and what
A wonders he performed. Epilogus concerning Aaron, and his ministry and priesthood. Epilogus concerning Dathan, Abiron, and Core. Concerning the first-fruits of the first-born belonging to the portion of Aaron. Epilogus that Phinees the son of Eleazar was the third and glorious [priest] after Aaron. That the Lord arranged a testament of the kingdom for David; that Jesus Nave was a successor to Moses among the prophets; how in the days of Moses, Jesus Nave and Chaleb the son of Jephone showed mercy, and of the twelve, [these two] were saved. Things concerning Samuel, who after Jesus judged the people among the prophets. Things concerning Nathan the prophet, and an encomium for David the king. How Solomon was wise, but later became a lover of women, and after the wrath, obtained mercy having repented. Things concerning Jeroboam and Roboam, the authors of the schism. Things concerning Elias the prophet, the fire that consumes the wicked. Things concerning Eliseus the prophet, the disciple of Elias, who was filled with his spirit. Things concerning the captivity of the kings of Juda. How Ezechias was humble, and a friend to Isaias, and the slayer of Rapsaces; how the Lord liberated Israel by the hand of Isaias, having struck the camp of the Assyrians. How Josias the king was a friend to Jeremias. Concerning Ezechiel the prophet, that he was in the Babylonian captivity. Concerning the bones of the twelve prophets. How Zorobabel and Jesus son of Josedec built the house of the Lord. How Neemias raised the fallen walls of Jerusalem. Things concerning Enoch, who is B numbered among the illustrious, and that Joseph was with the illustrious and comforted the people; that Sem and Seth were famous among men; that Simon the son of Onias was most glorious in the high priesthood; that for all these things, one ought to praise God the wonder-worker. Against the Samaritans, who rejected Judaism, and against the Jews, who rejected Christ. Concerning the epilogus of the whole book. Concerning the prayer of Jesus son of Sirach, the grandson of Jesus.
NOW ONE MUST BEGIN TO SPEAK OF THE BOOKS OF THE NEW TESTAMENT.
Book I. The Gospel according to Matthew.
47. By this name is this book called, because Matthew himself, the disciple of the Lord, wrote this Gospel. It narrates from the beginning the birth of the Savior according to the flesh, from the seed of David. Wherefore, from him, he traces the genealogy to Christ in forty-two generations. It contains also the baptism of John, and the temptations which Christ endured from the devil on the mountain, and the great signs and prodigies D performed by the Savior, the election of the disciples, and the tradition of the mystery; and, finally, how He was delivered to Pilate, was crucified in the body, and His body was placed in the monument: that the soldiers divided His garments, but He, having risen within the third day, commanded the disciples to teach all nations, and to baptize them, promising that He would be with them all the days, even to the consummation of the age. And these are the things which
Matthew narrates that were done by Christ: The leper is cleansed; the son of the centurion, though absent, is healed by Christ’s mere word; Peter’s mother-in-law, suffering from a fever, is healed. When evening had come, they brought to Him those possessed by demons and those who were ill, and He cast out the spirits with a word, and in this way also healed others. The genealogy of Christ is described (cap. i); Joseph receives the good news; the Magi adore (cap. ii); Christ descends into Egypt; Herod kills the infants and then dies. Having returned from Egypt, Christ dwells in Nazareth. John comes, baptizing (cap. iii); he turns away the Sadducees and Pharisees. Christ is baptized and is tempted by Satan (cap. iv); afterwards, when John had been delivered up, He comes to Capernaum. He calls Peter and James with his brother. He heals many, sits on the mountain (cap. v), and speaks of the beatitudes, and adds: "You are the salt," and: "You are the light of the world," B and he exhorts them regarding the institution of life. Then He sets forth the precepts of the law, where He also speaks of the right eye, and of the pursuit of vain glory (cap. vi), and of the love of money, and that care for food should be set aside, and that we must not judge our neighbor (cap. vii). Then He says: "Do not cast your pearls before swine." An exhortation to ask; a parable on the same subject; concerning the narrow way; concerning false prophets, and those who keep the commandments. Then the parable of the house built upon the rock. He descends from the mountain (cap. viii) and heals the leper, and the centurion’s son, and Peter’s mother-in-law, and many others. A scribe is forbidden to follow, and a disciple is compelled to follow. He calms the storm of the sea. The demons fall into the swine. Jesus came into his own city (cap. ix); He heals the paralytic; He calls Matthew. The Pharisees accuse Him because He eats with tax collectors, and the disciples of John because His disciples do not fast. C A ruler approaches Him on account of his daughter, and He raises the dead girl; meanwhile, the woman with the issue of blood is healed. Two blind men are healed, and a mute man possessed by a demon. Jesus goes around the villages. He sends out the disciples to preach (cap. x), and speaks to them about many things. John sends two of his disciples to Him, and he is praised (cap. xi). Christ expostulates with the crowds concerning John. He upbraids the cities. He confesses [the truth] to the Father. He calls those who are burdened. He passes through the grain fields (cap. xii). He heals the man who had the withered hand. And the Jews consult together to kill Him. As He departs from there, the crowd follows Him, and is healed. In like manner also the blind and mute demoniac. Then the Jews say: "By Beelzebul He casts out demons." Then they ask for a sign; but He gave them the sign of Jonah. He foretold that the Ninevites would condemn them. Then He says: "When the unclean spirit has gone out, seeking rest D." Then His Mother seeks to speak to Him. Having entered the boat, He speaks the parable of the sower (cap. xiii), and the reason why He speaks in parables. He explains that parable, and adds others, concerning the treasure, the pearl, and the
leaven. He explains the parable of the field in the house, and adds that of the net. He declares the disciples blessed, comparing them to a head of a household. He comes into His own country, at which time the Jews take offense. A Then He says: "A prophet is not without honor, except in his own country" (Matt. xiii, 57). Having heard what had been done by Herod in the case of John, He withdraws into a desert place, and feeds the five thousand (cap. xiv). He sends the disciples into a boat. He returns to the mountain for the sake of prayer. He comes to the disciples as they are sailing by night. He takes hold of Peter upon the waters. He comes to Gennesaret. Many are healed. The Pharisees accuse Him concerning (neglected) washings (cap. xv): He stops their mouths, and teaches the crowds concerning food. Peter asks Him about the things He had said, and Christ explains them more clearly. He comes to Tyre, and the Canaanite woman approaches Him. Thence to the mountain by the sea, and He heals many. He feeds the four thousand men. He came to Magdala. The Jews ask for a sign (cap. xvi). But He, leaving them, crossed over to the other side. The disciples had forgotten to take bread. He speaks to them concerning the leaven of the Pharisees. He goes out to Caesarea. He asks the disciples about Himself: Peter confesses Him. Then He foretells concerning His passion, and rebukes Peter, and commands whoever wishes to follow to take up his cross. He speaks also concerning His second coming. He goes up into the mountain, where He was also transfigured (cap. xvii). As He was descending, the disciples ask about Elijah and learn from Him. A lunatic is brought to Him and is healed. He rebukes the disciples. He speaks to them in Galilee concerning the passion. Those who received the didrachma approach Him at Capernaum. The disciples ask, "Who is the greatest" (cap. xviii)? Then, having called a child to Himself, He says: "Whoever shall cause one of these little ones to stumble" (Matt. xviii, 6), etc. And: "If your eye and your hand causes you to stumble" (ibid. 8). And: "Do not despise one of these little ones" (ibid. 10). Then follows the parable of the hundred sheep, and that: "If your brother sins against you, reprove him" (ibid. 15). Likewise: "If two of you shall agree, whatever they ask, they shall receive" (ibid. 19). After these things Peter says: "How often shall my brother sin against me?" (ibid. 21). The parable of C him who owed ten thousand talents. He came into Judea (cap. xix). He heals many. He explains the cause of divorce. He speaks concerning the kinds of eunuchs. He blesses the little children. A rich man approaches Him. The disciples ask: "Who can be saved?" (cap. xix, 25). Then He says to them: "You shall sit on twelve thrones," and, "Whoever has left a house," and the following. Then the parable of the laborers (cap. xx). Going up to Jerusalem, He speaks to the disciples concerning His death. The wife of Zebedee asks for the primacy for her sons. The apostles are moved with zeal, and are instructed. Two blind men are healed from Jericho. The history concerning the donkey is subjoined (cap. xxi). He enters into the temple: He casts out those who are selling, and heals the sick who approach Him. Then the children sing a hymn. He goes out to Bethany, and when He was returning
to Jerusalem, He makes the fig tree wither, and says to the disciples: A “If you say to this mountain, ‘Cast yourself into the sea,’ it shall be, and whatever you ask believing, you shall receive.” The priests ask Him, “By what authority do You do these things?” He, in turn, asks them concerning the baptism of John. He tells them the parable of the two sons, then that of the vineyard and the wicked laborers; then that of the marriage, and of the bad guests. Then the Jews came to ensnare Him in speech, and about the coin. The Sadducees ask about the woman married to seven brothers; then the lawyer asks, “Which is the first commandment?” Then Jesus asks them, “What do you think concerning the Christ?” And when they were silenced, He discourses to the crowds concerning the Scribes and Pharisees, reproaching them. Then He goes up from the temple to the Mount of Olives, and discourses to the disciples concerning things that are to come. Then the parable of the servant appointed over the house, B and the ten virgins, and the five talents, and the kids and the sheep. The chief priests and the Scribes gather together to catch Him. He, however, came to the house of Simon in Bethany, where [the woman] who had the alabaster flask comes. Judas comes to an agreement with the Jews. The disciples are sent to prepare the Passover. Christ convicts Judas. He delivers the mystery, where He says, “I shall not drink of this vine henceforth.” He goes out to the Mount of Olives. He foretells that the disciples will be scandalized. Leaving the disciples at Gethsemane, and having prayed a third time, He says, “Let us go from here.” Judas came with the crowd, and Peter cuts off the slave’s ear. They led Jesus to Caiaphas, judged Him, condemned Him, and mocked Him. Peter denies Him. They lead Jesus to Pilate. Judas hangs himself. Christ is judged. The wife of Pilate advises him to have nothing to do with Jesus. Then He is crucified. C The women who were with Mary stood looking on from afar at what was happening. Joseph takes the body of the Lord. The Jews ask for the guard. The women who were with Mary came in the evening to the tomb, and an earthquake occurred. They heard from the angel that He had risen. They are sent by Christ to the disciples. The Jews heard about the earthquake and the resurrection, and gave money to the guards so that they might lie. The disciples came to Jesus in Galilee. He delivers to them the baptism.
Book II, Gospel according to Mark
48. John baptizes the Jews. Christ comes from Nazareth, is baptized, and goes into the desert to be tempted. Then into Galilee, after John had been delivered [over], and He calls those with Peter, and James. He enters Capernaum, D teaches,
A and heals the demoniac there; then He heals Peter’s mother-in-law, and many others in the evening. He goes out into the desert. He travels around Galilee. He heals the leper. He comes to Capernaum (cap. II). He heals the paralytic, and teaches the crowd. He calls Levi, the son of Alphaeus. He eats with tax collectors. The Pharisees accuse Him for this. The disciples of John raise questions about the fasting; but He makes a defense. He passes through the grain fields. He heals the man who had the withered hand (cap. III). He withdraws to the sea. A great multitude follows Him. The demons confess Him. He calls the twelve to Himself, in order to send them out to preach. Then the Jews say: “By Beelzebul He casts out the demons.” His Mother comes to Him. He goes into the boat (cap. IV), and tells the parable of the sower, as well as [the parable] of the field and of the mustard seed. The disciples are tossed by a storm at sea. Christ rebukes the sea. The demoniac in the country B of the Gerasenes is healed. The swine are drowned. He comes to the other side, and Jairus pleads for his daughter. Then the woman with the flow of blood is healed. He comes into His own country; they are scandalized because of Him. Here He says: “A prophet is not without honor, except in his own country.” He sends out the disciples two by two, and gives them many instructions. The account follows concerning what was done by Herod regarding John. The disciples return to Christ. He feeds the crowds. He comes to the disciples who are tossed by the storm. He comes to Gennesaret, and heals many. He discourses about unwashed hands (cap. VII). He comes to Tyre. He heals the daughter of the Syrophoenician woman, then the deaf and dumb man. He feeds the crowd (cap. VIII). The Jews seek a sign, but He gives none. He speaks to the disciples about the leaven of the Pharisees, and rebukes them. He heals the blind man at Bethsaida. He asks the disciples about Himself; Peter confesses Him, and is rebuked on account of the passion. C Here Christ says: “If anyone wishes to come after Me.” He is transfigured on the mountain (cap. IX), and speaks regarding Elijah. A lunatic is brought to Him, and is healed. He foretells to the disciples His death and resurrection, and rebukes them because they had argued about primacy on the way. Here He says: “He who is not with Me, is against Me,” regarding him who was casting out demons in His name. After this He says: “Whoever causes one of these little ones to stumble,” and that passage: “Their worm shall not die, and the fire shall not be quenched.” He discourses regarding divorce (cap. X). He blesses the little children. A certain rich man asks what he must do to live; He answers him. Going up to Jerusalem, He speaks concerning His passion. The sons of Zebedee ask to sit at His right hand. He discourses on humility of mind. D Bartimaeus receives [back] his sight. Then the account of the colt, and He enters into the temple; when it was evening, He goes out to Bethany. Then about the fig tree. He casts out those who were selling in the temple. He goes out of the city in the evening. Peter marvels that the fig tree has withered. Jesus exhorts the disciples to believe. He commands that sins be forgiven to one’s neighbor. He returns to the city. The Jews ask Him by what authority He does these things; He in turn asks them about the baptism of John. He tells the parable concerning the vin-
vineyard and the wicked husbandmen (cap. XII). Afterward, [He speaks] of the census, and of the seven brothers. A scribe poses a question as to which is the first commandment of the law, and he approves the answer given. Christ asks about Himself. Afterward, He discourses against the Pharisees, and concerning the two denarii of the widow. Going out from the temple, He speaks of its destruction (cap. XIII). The disciples ask about the time, and He predicts many things to them. He comes to Bethany to Simon the leper (cap. XIV). There the ointment is poured out. Judas makes a pact with the Jews. The disciples are sent to prepare the Passover. He convicts Judas. He delivers the mysteries. He goes out to the Mount of Olives. He predicts to the disciples that they will be scandalized, and to Peter, that he will deny Him. He prays to the Father; then He is arrested. Peter cuts off the ear of the servant. A young man flees naked. Jesus is led to Caiaphas. Testimony is brought against Him. He confesses Himself to be the Son of God. Peter denies Him. Jesus is led to Pilate; B He is crucified (cap. XV). There was Mary of James the less, and Magdalene, and Salome. Joseph receives the body of Jesus. The women came after the Sabbath, bringing spices (cap. XVI). They see the angel in the tomb, and they are afraid. Having risen, Christ appeared to Mary, out of whom He had cast seven demons. She told the matter to the disciples, but they did not believe. Afterward, He appeared to two on the road, then to the eleven, whose unbelief He also reproached. And He sent them to preach and to baptize, and gave [them] power to perform signs. Afterward, He was taken up.
Book III, the Gospel according to Luke
49. He writes the history of the birth of John, and of Christ: [He treats] of the things concerning Simeon (cap. II). Anna confesses to the Lord. Jesus remains in the temple, while His parents are unaware. John baptizes (cap. III): and Christ is baptized, being thirty years of age. His genealogy [is given]. He is led into the desert (cap. IV). He comes to Nazareth; He reads in the Synagogue. He speaks to the Jews concerning the widow (to whom Elias turned aside) and concerning Neeman the leper, and they wished to cast Him down headlong. He came to Capernaum. He healed the one possessed by a demon, and the mother-in-law of Peter, and many others. He went out into the desert. He came to the land of Gennesaret (cap. V), He boarded the boat of Peter, where the net was also being torn. C Simon is afraid. He heals the leper, then the paralytic. He calls Levi, and dines at his house; he is blamed by the Pharisees for this cause, and because his disciples do not fast. On the second-first Sabbath, He walks through the grain fields (cap. VI). On another Sabbath, He heals him who had the withered hand. He chooses the twelve. He recounts the beatitudes. He laments the rich and those who laugh. He exhorts to charity, and to not taking vengeance on one's neighbor. D Concerning philanthropy. Concerning not passing judgment, and giving to others. He also speaks a parable, that concerning the tree, and concerning him who guards His words, saying that he is like a house founded upon a rock. He comes to Capernaum (cap. VII). The centurion approaches Him on behalf of his servant. Then the son of the widow is raised. John sends to Him because of...
his disciples. A Jesus reproaches the crowd concerning John. He compares that generation to children calling to one another. He enters the house of the Pharisee, and behold, the sinful woman pours out the alabaster jar. The Pharisee takes offense at what happened. Jesus says to him the parable of the two debtors. Then He went through city and village, and women who had been healed followed Him. He tells the parable of the sower. His mother comes to Him. The disciples sail with Him, they are storm-tossed, they come to Gadara, and the legion rushes into the swine. Then Jairus pleads for his daughter, and the woman with an issue of blood is healed. He raises the young girl. He sends out the twelve disciples (cap. IX). Herod hears about Him. Jesus withdraws into the wilderness B. He feeds the crowds. He asks, saying: “Who do people say that I am?” Peter confesses. He commands them to keep silent. He predicts His passion and resurrection. He says: “If anyone wishes to come after me, let him deny himself.” He is transfigured. He comes down from the mountain. He heals the lunatic. He speaks of the passion. The disciples were asking who might be the greatest, and Jesus taught them. Then He says: “He who is not against you, is for you,” which He says concerning him who was casting out demons in His name, but was not following Him. When He wished to enter into a city of the Samaritans, they did not receive Him [(50')]. Then the disciples wanted to bring down fire upon them, but Jesus rebuked them. Someone wishing to follow Him is prevented. Another is beckoned and draws back. Then He says: “No one puts his hand to the plow and looks back.” He appoints seventy disciples (cap. X), and sends them out two by two, having exhorted them to carry nothing with them. He rebukes the cities. Thence He says: “He who hears you, hears me.” Item: “I saw Satan falling like lightning,” and He gives the disciples power against Satan, and warns them not to rejoice in this fact. Then He confesses to the Father, and says to the disciples: “Blessed are the eyes that see what you see. For many prophets desired to see what you see.” A lawyer tests Him, and the parable is told of him who was going down to Jericho. Martha complains about her sister. He teaches the disciples to pray (cap. XI), and tells the parable of him who asks bread from a friend who is already lying in bed. He heals the mute demoniac. Then they say D: “By Beelzebul He heals.” Then He says: “When the unclean spirit has gone out, he goes through waterless places.” Then a certain woman says: “Blessed is the womb,” and the rest. He predicts that the generation of that time will be condemned by the Ninevites, and says: “No one, having lit a lamp, puts it under a bushel.” He entered a Pharisee’s house for a meal. He however accuses Him because He had not washed. To this man He says: “You cleanse the outside of the cup,” and the rest; and He laments them, and likewise the lawyers (cap. XII). Then He says: “There is nothing hidden,” and the rest. Item: “Do not fear those who kill the body"
and: “Are not five sparrows,” and: “Whoever shall blaspheme against the Spirit.” Someone approaches [Him] to divide the inheritance with his brother. Then [there is] the one thought to be rich, concerning his barns. He exhorts us not to be anxious about food. He speaks concerning almsgiving, and of the master serving his own servants, and of the faithful servant, and of him who knows the will of his Lord but does not do it. And, “I came,” He says, “to cast fire.” He also spoke concerning those who knew how to examine the face of the sky. And that: “When you go with your adversary to the magistrate.” Then [He speaks of] the Galileans slaughtered by Pilate, and those who were buried by the tower. Then the parable of the barren fig tree. He heals the woman bowed down by a demon on the Sabbath; and the Jews accuse [Him], but He silences them. Then the parable of the mustard seed and of the leaven. Then He is asked if those being saved are few. He exhorts [the people] to enter through the narrow gate, and adds: “They shall come from the east and from the west, and shall recline.” Then they say to Him: “Depart, for Herod wants to kill you.” And He says: “Go and tell that fox,” and the rest. Afterward, He says to Jerusalem: “How often have I desired to gather your children,” and so on. He heals the man with dropsy in the house of a Pharisee (cap. XIV). He discourses concerning the first place at table, and whom one ought to invite to banquets. Then the parable of the dinner, and of those who declined to come. He exhorts us to renounce all our kin and follow Him. Then the parable of the one building a tower, and of the one preparing for war. Then He says: “Salt is good.” The Pharisees murmur because He received publicans (cap. XV). He speaks a parable to them of the lost sheep, and of the drachma, and of the prodigal son; concerning the steward who was cast out (cap. XVI); concerning avarice, concerning pride, and that all things that are in the Law must be fulfilled; concerning the one who divorces his wife; concerning Lazarus and the rich man. That the things a neighbor has done against us must be forgiven (cap. XVII). And: “Who,” He says, “having a servant plowing, does not order him, returning from the field?” and so on. Then [He heals] the ten lepers. He foretells concerning His coming. That one ought always to pray. He tells the parable of the widow (cap. XVIII), and another of the unjust judge. Then He says: “Will the Son of man, when He comes, find faith on the earth?” The parable of the Pharisee and the publican. Then He calls the children to Him. A rich man approaches asking what he must do to inherit eternal life. He foretells His passion to the disciples; but they did not understand. The blind man is healed, near Jericho. The things concerning Zacchaeus (cap. XIX). The parable of the one who wished to acquire a kingdom for himself. The things concerning the foal of the ass. He predicts the destruction of the city. He casts out those selling from the temple. Then they say (cap. XX): “By what authority do you do these things?” He interrogates them concerning the baptism of John. [The] parable of the vineyard and the wicked husbandmen is subjoined; [concerning] the tribute, and [concerning] the woman who [had] seven brothers—
A furthermore, he questions them about himself, how they say that Christ is the son of David; and he discourses concerning the seat of honor. The widow casts in two mites (in the treasury [chap. xxi]). He foretells concerning the destruction of the temple, and concerning the evils to come. Judas conspires with the Jews. He sends the disciples to prepare the passover (chap. xxii). Judas is shamed after the mystery has been instituted. The disciples contend among themselves concerning pre-eminence. Then he says to Simon: «Behold, Satan hath desired to have you,» and he foretells his denial, and commands the disciples to take with them a money bag. Afterward he is seized. Peter denies him. Jesus is struck by the Jews. He is asked if he himself is the Christ, and he answers. He is led to Pilate (chap. xxiii), and is sent to Herod, and from thence again to Pilate. He is delivered to be crucified; a crowd follows; he discourses to the women concerning the evils to come. He is crucified. Joseph buries his body. The women carry spices to the tomb (chap. xxiv), but they find no one. B They learn from two angels that he has risen. They announce this to the disciples. But they do not believe. Peter runs to the tomb, and finds it so. Then he appears to the two who are traveling. These, returning, heard that he had been seen by Simon. Then he stood suddenly in the midst of them; but they were terrified. He showed them his scars, and ate before them. And having led them out to Bethany, he was taken up.
Book IV, The Gospel according to John
50. The theologian John speaks of Christ. He tells of the Baptist: then C concerning Christ, and concerning the Incarnation. The Baptist answers those sent to him. On the next day, he testifies concerning Jesus, that the Spirit descended upon him. On the following day [he] again bears witness concerning Jesus. And those who were with Andrew attach themselves to him. Andrew brings Peter to him. On the following day, Andrew calls Philip to him. On the following day, Jesus calls Philip, having gone out into Galilee. He leads Nathanael to him. Jesus bears witness to him. The wedding takes place in Cana (chap. ii). Afterward he comes to Capernaum. He goes up to Jerusalem at the Passover: he casts out from the temple those selling doves. Many believe in him. Then the account concerning Nicodemus (chap. iii). Afterward he comes into Judea, and his disciples were baptizing. This was announced to John. Jesus, hearing that the Pharisees had learned [of it], went down into Galilee D through Samaria (chap. iv). There follow those things which were done with the Samaritan woman. The Samaritans believe. Jesus comes to Cana, and a royal official approaches him on behalf of his son. He went up to Jerusalem, and heals on the Sabbath the one who had been paralyzed for thirty-eight years (chap. v). The Jews were seeking to kill him. He tells them that he was sent by God. He crosses over to the region of Tiberias (chap. vi): it was the Passover. He feeds the crowds. They wanted to make him king, and he withdrew to the mountain.
The disciples sailed to Capernaum. Jesus came there, and the crowds also came to him. Then he discourses to them concerning the mysteries. And not enduring the word, they went back. He says to the twelve: "Do you also wish to go away?" Then Peter says: "You have the words of eternal life; to whom shall we go?" A Since it was the feast of Tabernacles, his brothers urge him to go up into the temple (chap. vii). But he went up later, and the Jews were looking for him, and were indignant because he had healed a blind man on the Sabbath. He discourses concerning the Paraclete; and some believed, while others did not believe. The ministers are rebuked by the chief priests because they did not arrest him. Nicodemus disputes with them, and they stop his mouth. Jesus again disputes with them; and they tried to refute his words. Here are the matters B concerning the woman accused of adultery (chap. viii). Again he says to them: "I am going where you cannot come." But they thought that he was going to kill himself. Then he predicts the manner of his death, and many believed in him. Then he says to them: "If you abide in my word, the truth will set you free," and many other things. The Jews say to him: "You are a Samaritan, and you have a demon." Again Jesus discourses much to them, among which he adds: "Before Abraham was, I am." Then they wanted to stone him; but he went out from them, and healed the blind man with clay (chap. ix). Then he discourses concerning the sheep and C the shepherd who enters through the door into the fold; and a schism arose among the Jews. At the Feast of Dedication, Jesus was walking in the portico of Solomon. The Jews ask him if he is the Christ. But when he said that he was, they took up stones to cast at him. And when he asked them the reason, they came to take him, but could not. He went away to where John was baptizing. Those with Martha send to him from Bethany on behalf of Lazarus (chap. xi). And when he wished to go into Judea, the disciples hindered him. He came to Bethany and raised Lazarus. Again the Jews were plotting to kill Jesus. Then Caiphas prophesies. Jesus withdraws to the wilderness of Ephraim. Then the Jews D were debating whether he would come to the feast. And six days before the Passover he came to Bethany (chap. xii). Then, as he was dining, Mary anointed him, and Judas is indignant. Jesus stops him. The Jews came to him there. Crowds met him with palms as he was coming to Jerusalem and riding upon a colt. Then the Greeks seek to see him. Then he speaks the parable of the grain of wheat and concerning those who fear death. Then he adds: "Father, glorify your Son," and a voice came from heaven. The crowd thought it was thunder that had occurred. Then he predicts to them the manner of his death and urges them to believe; but they did not believe, "that," he says, "the word of Isaiah might be fulfilled." He washes the disciples' feet (chap. xiii); he rebukes Judas; and he, having received the morsel, went out by night. Then Jesus discourses to the disciples. He gives them a commandment concerning love.
A He foretells to Peter the denial. Philip asks to see the Father. He foretells to them concerning the Paraclete; he discourses on many other things, and accuses the Jews. He foretells to the disciples future tribulation (chap. xvi), then again joyful, and again sorrowful things. He addresses the Father. Then he comes into the garden, and is apprehended. Peter cuts off the servant's ear. They lead Jesus to Annas. A certain disciple introduces Peter into the courtyard. A minister strikes Jesus; he says to him: "If I have spoken evil," and the rest. They send him to Caiaphas. Peter denies him. Jesus is led to Pilate. He is crucified (chap. xix). They place a title. There stood by the cross his mother, and his mother's sister Mary, she of Cleophas, and Mary Magdalene. Then he entrusts his mother to John. Joseph buries his body. Nicodemus brings a hundred pounds of aloes and myrrh. Mary Magdalene comes (chap. xx), she sees the tomb empty. She calls Peter and John. They go away to see, and again depart. Mary sees the angels, and afterwards Jesus himself, who also speaks with her. Afterwards he comes to the disciples, the doors being shut, and gives them the Holy Spirit. Then he speaks to Thomas, who had not believed. Again he appears to the disciples at the sea of Tiberias, where they also caught a multitude of fish, and he ate with them (chap. xxi). He commands Peter to feed his sheep, and foretells to him by what death he was to die, and commands him to follow him.
Book V, Acts of the Apostles
51. This book is called by this name because it contains the acts of the apostles at once. C He who narrates these is Luke the evangelist, who also composed this book. For he traveled with the other apostles, and especially with Paul, and what he knew exactly, he committed to writing. He narrates, moreover, in this book how, while angels were receiving him, the Lord was assumed, and the outpouring of the Holy Spirit which occurred on the day of Pentecost upon the apostles and all who were then present; the appointment of Matthias in the place of Judas the traitor, and the designation of the seven deacons, and the election of Paul, and all that he suffered, and finally his journey to Rome. Now the names of the twelve apostles are these: D first Simon who is called Peter; then James the son of Zebedee, and John his brother, and Andrew the brother of Peter, and Philip, and Thomas, Bartholomew, Matthew, James of Alphaeus, Simon the Zealot, Judas of James, who is also called Thaddaeus, and Judas Iscariot, who betrayed the Lord. But after this Judas had betrayed the Lord and perished, Matthias was established in his place by the apostles, and was reckoned with the eleven others as the twelfth. After these things, Paul was also called, a vessel of election, and he himself was sent with Barnabas to preach the Gospel of the Lord to the nations everywhere. Now these are the names of the seven deacons established by the apostles: Stephen, Phi-
A Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus. Luke narrates the acts of these apostles and deacons, and the signs which were performed by them, which are as follows: Peter and John cured the man lame from birth, who was sitting at the Beautiful Gate, in the name of the Lord. Peter rebuked Ananias and Sapphira his wife, because they had pilfered from the price of the land and had defrauded [the Church] of the promise made to God; for this reason they died on the spot. Peter, in Joppa, having prayed, raised Tabitha, who had died, from the dead. Peter saw a vessel let down from heaven, full of all kinds of animals. The shadow of Peter, as it came upon the sick, healed them. Peter, being guarded and bound in prison, was released by an angel, without the soldiers knowing. And Herod, having become eaten by worms, expired. Stephen performed wonders and signs. Philip approached the eunuch who was reading the prophecy of Isaiah, and baptized him. The same Philip cast out many evil spirits in Samaria, and the lame and paralytic were healed by him. B Paul, approaching Damascus, saw a vision, and immediately became a preacher of the Gospel. Paul, when he was at Lystra, cured Aeneas, who was lame from birth, in the name of the Lord. Paul was called to Macedonia through a vision. Paul cleansed the woman who had the spirit of Python. Paul and Silas were cast into prison in Philippi, and their feet were secured in stocks. But at midnight there was an earthquake, and their bonds were loosened. Handkerchiefs were brought from Paul’s body to the sick and those possessed by demons, and they were healed. Paul, in Troas, raised Eutychus who had fallen from the window and died, saying: "His soul is in him." Paul rebuked the sorcerer Elymas in Cyprus, and he became blind. Paul, sailing to Rome, was beset by a storm, he himself and all who were on the ship for fourteen days and nights. And when all were expecting to die, the Lord stood by Paul, saying: [C ] "On your account I have granted these to live," and they were saved. When Paul had gotten off the ship, a viper bit him, and they all thought he was going to die; but when he remained unharmed, they thought he was a certain god. Paul laid his hands on the father of Publius, who was suffering from dysentery on the island, and restored him to health, and he healed many other sick people on that same island.
Book VI: The Seven Catholic Epistles; the first of these is by James.
52. They are so named. For James himself writes this to those scattered from the twelve tribes who believe in our Lord Jesus Christ. He writes the Epistle for the purpose of instruction, teaching regarding the distinction of temptations—which are from God, and which are from the heart of each of the mortals themselves; and that not only in words...
but also by deed, faith must be shown; and that not the hearers of the law, but the doers shall be justified. He gives instructions also concerning the rich, that they should not be preferred to the poor in the churches, but rather should be rebuked as proud. Finally, having comforted those who have suffered injury, and exhorted them to maintain patience until the advent of the Judge, where he admonishes them concerning patience from the things that happened to Job, he commands that presbyters be called to the sick A and that an effort be made to convert those who have strayed to the truth, for the reward of this work before the Lord is the remission of sins: and thus he ends the Epistle.
Second of Peter
53. This also is attributed to him; for Peter himself, for the sake of teaching, wrote this Epistle to the Jews who had been converted to Christianity and were living in the dispersion. For he confirms those among the Jews who had believed in great numbers. And first indeed he explains and declares that faith in Christ was foretold by the prophets, and through them was signified the redemption which is through His blood, and that to them and to the Gentiles all things have been announced through the Gospel, into which things even the angels desire to look. Then, after he has persuaded them to conduct themselves in a manner worthy of Him who called them, he exhorts them to honor the king, and commands concord to women and men alike. And when he has in few words exhorted them to honest morals, he signifies to them that the preaching of salvation and of the resurrection was made by the Lord even in Hades, so that those who had died before might rise, and indeed be judged in the body, but by the grace of the resurrection might remain; B and that the end of all things has drawn near, and that all must be prepared to give an account to the Judge. And thus he closes the Epistle.
Third, also of Peter
54. In the same way this one too bears his name. For the same Peter wrote this one also to those who had already believed. And this Epistle is a commemoration of the former ones. For knowing that the dissolution of his body was soon to occur, he hastened to remind all of the doctrine in which they had formerly been instructed. And first indeed he discourses concerning faith, and shows that it was announced by the prophets, and that the prophecies concerning the Savior are not human, but were spoken by God. Then he warns them not to attend to seducers, C predicting their future destruction, just as it happened to the transgressing angels. Moreover, he signifies in this Epistle that there will be days in which mockers will walk about, and will wish to seduce some, saying that the coming of the Savior is preached by us in vain, because it is always being preached, but has not yet come. Therefore he commands them to abstain especially from these, teaching not to be discouraged on account of the delay: for all time is nothing in the sight of the Lord, since one day is as a thousand years, D and a thousand years as one day.
A He affirms and declares at the same time that the day of the Lord will be soon, and he orders everyone to be ready for His coming with good works, and to embrace what has been written by the apostle Paul, and not to lend an ear to those who slander them; since those same people slander all the divine Scriptures as well. Having therefore admonished and taught everyone to foresee these things, he exhorts them not to fall away from the goal of the faith, and thus he brings the Epistle to a close.
Fourth, of John
55. This Epistle also is so named, because John the Evangelist wrote it, in order to remind those who had already believed in the Lord. B And first, just as in the Gospel, so too in this Epistle he speaks about the divinity of the Word, showing that He is always in the Father, and teaching that the Father is light, so that we may thus know that the Word is the brightness from the light. Discussing the divinity of the Word, he explains that our mystery is not something new, but is eternal from the beginning: manifest now in the Lord, who is eternal life and true God. He also sets forth the reason why the Word came to us and appeared, namely, that He might destroy the works of the devil, and deliver us from death, and cause us to acknowledge the Father and His Son, our Lord Jesus Christ. Therefore, he writes to every age—to children, to young men, to the elderly—that God has been made known, and that the devil's operation has henceforth been overcome, with death having been brought to nothing. C Then, for the rest of the entire Epistle, he teaches about love, wishing that we should love one another, because Christ also loved us. He discourses, therefore, concerning the difference between fear and love, between the children of God and the children of the devil, concerning mortal and non-mortal sin, and concerning the difference between spirits. Finally, he discerns which spirit is from God and which is of error, and when we are recognized as children of God and when as children of the devil. Also, for what kind of sin we ought to pray. And that one who does not love his neighbor is unworthy of his calling, and cannot be called Christ’s. He also shows the unity of the Son with the Father, and that he who denies the Son does not have the Father either. In this Epistle he also discerns what is the peculiar mark of the Antichrist, namely, this: if he says that Jesus is not the Christ, so that, as though that One were not, the liar says he himself is the Christ. D He encourages throughout the whole Epistle those who believe in the Lord not to be dejected in spirit if they are hated in this world; but rather to rejoice, because the hatred of this world declares that the believers have migrated from this world, and that henceforth they reside in the heavens. And at the end of the Epistle, he admonishes again that the Son of God is eternal life and true God, and that we should serve Him, and keep ourselves from idols.
Fifth, also of John.
56. He writes this as an elder to the lady and to her children. The reason for this Epistle is this: seeing that her children were well...
conducted in the faith, and that many deceivers were going about and saying that the coming of Christ was not in the flesh, he writes the Epistle. And, first, he approves of her children for walking well; then, teaching that our mystery is not recent, he exhorts them again to love, and that they should remain in the teaching which was delivered to them. And furthermore, he teaches that one who says that Christ has not come in the flesh is an Antichrist. He warns them not to receive such people into their house, nor even to say "Good day" to them, and thus he completes the Epistle.
*Sixth, also of John.*
57. This also is of John, as it is inscribed. It is sent to Gaius. And B first, he commends him, as he is testified to by all for his hospitality, and encourages him to abide in the same purpose, and to send forward and welcome the brethren. Again, he approves of his purpose; but he accuses Diotrephes, because he not only gave nothing to the poor, but also hindered others, and spoke much nonsense. Such ones, he says, are strangers to the truth and do not even know God. But Demetrius he recommends, bearing the best witness to him.
*Seventh, Jude.*
58. This, as the inscription signifies, Jude writes to those who have already believed. C The reason for this is as follows: Since certain men had slipped in and were teaching that sin is a matter of indifference, and were denying the Lord, he found it necessary to write and keep the brethren safe. And first, he calls upon them to contend and remain in the faith delivered to them; then he denounces such men as deceivers, and warns them to have no fellowship with such people, knowing that it does not suffice to have been called, if we do not also walk worthy of the calling. For the Lord, having led the former people out of Egypt, when He saw them not remaining in the faith, destroyed them; and He did not spare the angels who did not keep their own rank. Therefore, one must depart from such people. For even Michael the archangel did not bear the blasphemy of the devil. D He teaches, therefore, that their destruction will be like that of Sodom. Then he exhorts them to good morals, and having prayed for them for the stability of the faith from the Lord, he completes the Epistle.
*Book VII, The Fourteen Epistles of Paul, of which the first is to the Romans.*
59. Paul’s Epistles are so called because he himself wrote them; and through them, he both admonishes and corrects those whom he had already seen and taught, and also endeavors to instruct and teach those whom he had not seen, as can be learned by those who read them. He writes this one to the Romans from Corinth, not having yet seen the Romans themselves, but having heard about them and desiring to see them. And first, he approves of their faith, which was being proclaimed everywhere. Then
A frequenting the places of the faithful, he signifies that he had often purposed to come to them on account of the longing he felt for them, but hitherto he had not been able. He then proceeds in his instructional manner with the Epistle concerning the calling of the nations, and that circumcision was for a time, but has now ceased; and that through Christ the transgression of Adam has been resolved, and the shadow of the Law has passed away. He proves that the calling of the nations occurred in due and logical order as follows: he demonstrates that the Law is innate in all men, and that all, by untaught nature and from the very creation itself, are able to know God. Therefore, he rightly blames the Greeks first, since God manifested the knowledge of Himself to them through the works of the world, along with His eternal power, which is His Word, in whom and through whom He made all things; yet they, rather than recognizing from these creatures that God is the Creator of all, did the opposite, deifying the works themselves and worshipping the creation rather than the Creator. He also blames the Jews for not keeping the Law, but rather, through the transgression of the Law, dishonoring God. And thus he convicts both parties, Jews and Greeks, and includes them under sin, in order to show that all, having become equal, are equally held accountable and are currently in need of the Redeemer. Since grace and the mission have B equally reached both Jews and the nations, the calling of the nations has also occurred rightly and deservedly; and with the calling of the nations having occurred, circumcision and the shadow of the Law have of necessity ceased. For Abraham, he says, was not justified in circumcision, but before circumcision, and his name was changed to Abraham because he was to be the father of many nations, according to the faith which was in uncircumcision. He received circumcision after he had been justified, in the flesh, so that it might be a sign to those born from him according to the flesh that circumcision was destined to cease when the nations became children of Abraham, having begun to live according to the faith of Abraham in which he was justified while he was still in uncircumcision. For the sake of these things, he was renamed from Abram to Abraham. It is necessary, when the things signified have arrived, that the sign should cease. If, therefore, they compel the nations to be circumcised, let them also take away the name of Abraham and call him Abram; but if he was renamed Abraham by God, the nations must not be circumcised; no, nor indeed C should the Jews according to the flesh be circumcised any longer, so that the name may remain firm and he may be called the father of many nations. For no one any longer has need to be circumcised, being satisfied with the faith of Abraham; nor is there any need for the rest of the shadow in the Law. For one is not justified by these things, but by faith, just as Abraham was. Having proven these things in this manner, he demonstrates again that there could not otherwise be redemption and grace for Israel and the nations, unless the ancient sin, which came upon all men through Adam, were resolved. He says that this cannot be blotted out by any other than the Son, through whom the curse also came from the beginning. For it was not possible for another to resolve the transgression. Then he writes D that in no other way can this come to pass
A grounded in the truth, he encourages them and warns them against those who do not confess that the Son of God has been made flesh and become man, so that—I say—by offering the body which is subject to like passions as our own on behalf of all, He might free all from death; and just as through one man sin entered into the world, so also through one man grace might come to all mortals. Thereafter, as a good steward, he consoles the Jews, saying that they will not be transgressors of the Law if they believe in Christ; and to those who had believed from among the Gentiles, he commands them not to exalt themselves against Israel, but to know that they have been engrafted onto them just as branches are onto the root. Having completed these things, he provides hortatory words for moral instruction, and thus he finishes the Epistle.
Second, to the Corinthians
60. Paul himself writes this to the Corinthians from Ephesus in Asia, although he had already seen and taught them, yet he admonishes them nonetheless by means of this Epistle. The occasion of the Epistle is this: the Corinthians, B gathering together through contention, were divided in their opinions, and finally there were schisms among them; and because of these schisms, they overlooked the man who had taken his stepmother as his wife. Others wished to leave their wives under the pretext of continence. Certain ones were eating in the temples of idols, as if things offered to idols were indifferent. There were those who despised the rest, but admired those who spoke in tongues. Finally, some were also deceived regarding the mystery of the resurrection, so that they said that it was not going to be that this our flesh would rise again. When all these things were taking place in Corinth, the people wrote to the Apostle, and he writes back regarding everything. And first indeed, he gives them testimony of prudence and knowledge, but he does not praise them for creating schisms, but rather persuades them that virtue is to be considered not in word, but in deed and power. Then, after he had rebuked the man who had taken his stepmother, and urged them not to contend among themselves with lawsuits, he subsequently responds to those things about which they had written. Regarding marriage, he teaches that the union ought to be unbroken, and that they may refrain from it for a time only for the sake of prayer. But since they loved continence, he writes regarding virginity, that it is not necessary, but is to be permitted to the discretion of each. He adds C regarding things offered to idols, that they should not abuse their knowledge, but should conduct themselves in love. He therefore forbids the feasts which took place in the temples of idols, so that the little ones might not be scandalized. Afterward he writes regarding spiritual gifts, that they should not make distinctions among themselves because of the grace of charisms, nor prefer the one who has some charism to the one who has been gifted with another: for he says that all things are of the same Spirit. Then he also teaches regarding the resurrection: that, clearly, the flesh is to rise again—dying indeed as corruptible, but being raised incorruptible according to the grace of Christ. He confirms the resurrection from the fact that Christ was raised. At the end, he exhorts them regarding moral instruction, and gives commands regarding the collection to be made for the support of the saints, and thus he completes the Epistle.
Third, again to the Corinthians.
A 61. He sends this also to the same people from Macedonia. The occasion for this Epistle is as follows: Having received the first Epistle, the Corinthians were stung with remorse for the sin of the one who had taken his stepmother, and they were grieved that they had overlooked such a sin; then they were led astray by certain people who were also the cause of the schisms, so that they were overly concerned with the letter of the Law and judged the grace of Christ a matter of indifference, and they paid more attention to those who boasted in outward appearance. They were, however, taking good care regarding the collection for the saints. To these things, then, the Apostle writes in reply. And first, he commends them because they had cast out the man who had sinned; then he accedes to their requests and orders that the one who had repented be received. In this [Epistle] he also teaches concerning the Law, distinguishing the letter, and showing that one ought not receive only the letter of the Law, but in that very letter seek out the meaning; for the Law consists not only of words, but in the words there is also the mind of the Spirit; furthermore, that when Christ came, a new creation came to be, and one ought not live according to the old state, but to be renewed in all things as in a new creation, and [that] circumcision is henceforth useless. He commends them also concerning the ministry, and urges them to excel in it even more. Then, blaming those who boasted in outward appearance, he recounts all that he had suffered for the sake of the Lord, and he describes the visions that he had seen, and how he was caught up into Paradise and into the third heaven. B Then, having exhorted them not to sin, but for those who sin to repent, he concludes the Epistle with thanksgiving.
Quarta, ad Galatas.
62. He sends this from Rome, having already seen and taught them. The occasion for this Epistle is as follows: After the Galatians had been well taught by the Apostle and had sincerely believed in Christ, and he had departed, they were led astray by certain people, to the extent that they were being circumcised. Having learned these things, the Apostle writes to them. And first, bearing witness to them concerning the faith they had and their sincere disposition in Christ, he reproves them for having acted foolishly and for having changed; then he discourses concerning the Law and the faith that is according to Abraham; and he demonstrates, both from the Law and from the wives of Abraham—interpreting them allegorically—that the shadow and circumcision had been given only until a certain time, and that they were henceforth made idle by the coming of Christ. And having demonstrated this, he further exhorts them no longer to pay heed to those who had deceived them, but rather to hold fast to the faith which is in Christ, and to know that the grace which is in Christ abolishes the circumcision of the flesh. And thus, once again having exhorted and taught them regarding good habits, he brings the Epistle to an end.
Fifth, to the Ephesians.
63. He sends this from Rome, not having yet seen them, but having heard of them. The occasion for the Epi-
Epistle is this: The Ephesians, having believed in our Lord Jesus Christ, possessed a genuine faith in Him and love toward all the saints, and they desired to be confirmed by Paul. B Having learned this, therefore, the Apostle writes this Epistle to them, as it were to instruct them. First, he demonstrates that our mystery is not recent, but existed from the beginning and from the foundation of the world as the good pleasure of God, so that Christ might suffer for us and we might attain salvation. Then he discusses the calling of the nations, in order to show that they believed worthily; and he proves that our calling did not come through man, but through Christ, who is the Son of God, so that from this they might also learn that they did not become man-worshipers by believing in Christ, but true worshipers of God. He also signifies that he himself was sent for this reason to preach the Gospel, and that he cared for them. Then he places in the Epistle hortatory words for husbands and wives, parents and children, masters and slaves; and he instructs everyone universally against the devil and his demons, saying that our struggle is against them. And just as a good trainer of athletes, having anointed everyone with his words against the operations of the devil, in this way he brings the Epistle to an end.
Sixth, to the Philippians
. 64. He sends this also from Rome, having seen them and taught them. The occasion for the Epistle is this: When the Philippians had sent a ministry of aid to Paul, and certain ones were going around corrupting the ears of the simple-minded C under the pretext of the shadow of the Law and of circumcision, and saying that without this no one could be justified, the Apostle, having learned of this, writes to the Philippians. First, he commends their faith, and signifies that he remembers them; then he relates how he made his defense in Rome, and that certain persons had become troublesome to him in his bonds, stirring up envy against him. Then he exhorts them to love one another, setting forth the kindness of the Savior, who, being God, became man for our sake. Then, discoursing upon circumcision and the old Law, he shows that circumcision is henceforth useless, taking the example from himself and saying: "All these things I count as loss for the sake of Christ" (Phil. III, 7). Wherefore, he also blames those who still taught circumcision and wished to deceive them, and says that they are enemies of Christ. Yet he commends the Philippians for the gift of their fellowship which they had bestowed upon him, and having exhorted them again toward good habits, he brings the Epistle to an end.Seventh, to the Colossians
. 65. He sends this also from Rome, though he had not yet seen them, but had only heard about them. The occasion for the Epistle is this: Certain people were trying to deceive the Colossians with Greek sophistries against the faith in Christ, and also concerning the foods in the Law, and circumcision. Having learned this, therefore,A the Apostle writes this Epistle to them, as if for the purpose of instruction. First, giving thanks to God, he signifies that they have been translated from darkness into the light of the truth, and that Christ, in whom they have believed, is the image of God and the Word through whom all things were made; and that it was fitting for Him, being the Creator, to become the firstborn of creation and the firstborn from the dead, so that He might join both and give life to all things. He exhorts them to remain in the faith, signifying that he himself, Paul, is a minister of the Gospel in which they had been instructed. Then he discusses the Law and the foods mentioned in it, and explains regarding days and years, and demonstrates that all the old things, including circumcision, have now ceased. He further advises them not to be deceived by the sophists who wish to lead them astray. Finally, having exhorted parents and children, husbands and wives, servants and masters here also, and having given other advice regarding conduct, he brings the Epistle to a close. However, he commands them that when the Epistle has been read among them, they should also have it read in the Church of the Laodiceans, and that they, in turn, should read the one written to the Laodiceans.
Eighth, to the Thessalonians.
66. He sends this from Athens, having seen them before and spent time with them. The occasion of this Epistle is as follows: The Apostle, having suffered many afflictions in Beroea, and in Philippi of Macedonia, and in Corinth, and knowing what he had also suffered in Thessalonica, feared B lest the Thessalonians, hearing what he had suffered in the aforementioned cities, might be tempted by the tempter and scandalized. Having learned, moreover, that they were becoming full of sorrow over those who were dying, he sends Timothy to them with this Epistle. First, he establishes them in the faith, so that they might not be shaken by the afflictions; for he reminds them how, in the first instruction, they had learned to bear afflictions, and that it was nothing strange that they should be suffering at the hands of the Jews, who also killed Christ. For he said that it was the lot of Christians to be afflicted in this life. Having exhorted them at length to conduct themselves just as they had received from him, he also writes concerning those who have passed away, consoling them and teaching them not to bear it heavily. For death is not destruction, but a way of resurrection. Then he also instructs them concerning the times, so that, knowing the day to be uncertain, they might always be prepared and pay no heed to anyone declaring anything about it. For he says the coming will be such that those who remain and are found in that day will not precede those who are raised from the dead. C For he teaches that the transformation of all occurs at the same time. In addition to these things, exhorting them to improve in their habits, he urges them always to rejoice in hope, to pray, and to give thanks always to the Lord, adjuring them to read this Epistle to all the brothers, and thus he concludes it.
A 67. This he sends from Rome. The occasion of this Epistle is as follows: Certain men in Thessalonica, idle and disorderly, were going about and leading the brothers astray, as if the coming of the Lord were already at hand. They deceived their hearers, as though the Apostle himself were declaring this, and as though they had heard it from the Holy Spirit. Having learned these things, the Apostle writes the Epistle. And first, he acknowledges their increasing faith, and that he was boasting of them because they were bearing their afflictions bravely for Christ’s sake. He also comforts them, as there would be vengeance from God against those who were afflicting them unjustly. Then, he teaches them concerning the coming of the Savior, that they should trust no one, nor be troubled, neither by the Spirit, nor as though he had written on the matter; nor should they think in any way that it is already present, nor that it will occur B before the apostasy comes first, and after that the Antichrist, the son of perdition, whose arrival he indicates will take place with signs and lying wonders according to the working of Satan. Then, having exhorted them to stand firm and to hold fast to the traditions as they had been taught by him, he commands them to have no communion with those who were living in a disorderly way, but rather to reject them. For he declared such people to be busybodies and deceivers. And, in general, he commanded that anyone who did not obey his words should be excommunicated. Finally, having prayed for peace for them, he finishes the Epistle, writing the greeting with his own hand, which he has indicated is the mark of every one of his Epistles.
Tenth, to the Hebrews.
68. This he sends from Italy. The occasion of this Epistle is as follows: Since the Jews were persisting C in the Law and in its shadows, for this reason the Apostle Paul, having become the teacher of the nations and having been sent to the nations to preach the Gospel, and having written to all the nations, he now writes this demonstrative Epistle to all the Hebrews who had believed from the circumcision, concerning the coming of Christ and the cessation of the shadow of the Law. And first, he proves that the prophets were sent for this reason, that they might announce the Savior, and after them the Savior himself would come; that the prophets were servants and heralds of his coming; but that Christ himself is the Son of God, through whom all things were made; and that it was necessary for this Son to become human and be incarnate, so that through the sacrifice of his body he might D abolish death; for salvation would not be for mortals through the blood of a calf or a goat, but through the blood of Christ. He also shows that the Law made no one perfect, but had a shadow of the good things to come, and that the people did not find rest through it, but a day of rest is reserved for all of us in common. Moreover, he declares that that priestly office of the high priest was transferred from Aaron to Christ, of whom Melchizedek was a type, who was not born of Levi: and that the fathers were justified by faith.
A And again, having exhorted them to the cultivation of character, and having commended their endurance for the sake of Christ, and having persuaded them to honor the presbyters, he completes the Epistle.
The Eleventh: To Timothy.
69. He sends this Epistle from Macedonia. The occasion of the Epistle is this: In Ephesus, certain Judaizers attempted to introduce strange doctrine, and to seduce the simpler folk under the pretext of the law. The Apostle, having learned this, encourages Timothy to remain there for their correction; and he writes this Epistle to him. And first he reminds him, as one knowing the faith which is in Christ, by teaching him concerning the law, that he should restrain those who speak things contrary to the right doctrine, and rebuke them. For the Apostle himself had already delivered Hymenæus and Alexander, who had suffered shipwreck regarding the faith, to Satan, that they might be instructed not to blaspheme. B Having reminded him of these things, he thereafter prescribes for him ecclesiastical canons: concerning prayer, how, where, and for whom one ought to pray; concerning the silence of women in the churches, and that they should rather learn than teach; concerning the appointment of bishops, presbyters, and deacons, and how and of what sort those who are appointed ought to be; concerning the widows in the Church, at what age they should be enrolled, and of what sort they should be, and how they should be cared for; concerning the need for younger women to be temperate, and rather to marry than to live shamefully; and concerning the command to the rich not to have high thoughts, nor to set their hope in riches. Having given orders concerning these things, he exhorts him to teach them, and no longer to drink water, but to pay attention to himself and to the doctrine, knowing that there will be times when some will depart from the faith. C And having taught that foods are clean, and having commanded him to turn away from contentious and profane questionings as unholy, by which some, boasting, have transgressed the faith, he completes the Epistle.
The Twelfth: Also to Timothy.
70. He sends this again to Timothy from Rome. The occasion of this Epistle is as follows: Since the Apostle had been deserted by those who had been his companions on the journey, and desired Timothy to come to him, he writes this Epistle. And first he shows that he is mindful of both his piety and the faith of his ancestors; D then, that those from Asia, among whom are Phygellus and Hermogenes, turned away from him, seeing his chains. But he welcomes Onesiphorus, who had come to Rome and remained with him. He commands him to avoid foolish questionings, because contentions arise from them. For indeed Hymenæus and Philetus, having turned aside in this way, transgressed the truth, saying that the resurrection had already occurred, and they subvert some. Therefore, he exhorts him all the more to pay attention to himself and to the doctrine, and to know that in later times there will be men who are lovers of pleasure >
A but not lovers of God. Foreseeing these things, he strives to secure the peoples, lest any of them be deceived. Having also urged him much regarding character and the precision of the teaching, and having signified that the time of his departure was now at hand, and that he was about to be poured out as a drink offering and to bear witness, he commanded him to come to him quickly, bringing the cloak and the books. He also warned him to beware of Alexander the coppersmith, as having shown him many evils; and thus he concludes the epistle.
The Thirteenth: To Titus
71. He sends this epistle from Nicopolis, for he wintered there. The occasion of the epistle is as follows: he had left Titus in Crete, in order that he might appoint presbyters in every city. But when many there, under the pretext of the Law, were attempting to deceive the peoples, the Apostle, having learned this, writes to him. First, giving thanks to God for his piety, he signifies that the faith in Christ is not new, but had been prepared from eternity and promised by God. Then he teaches him also concerning the arranging of the clergy, both how they must be and what kind of men they should be. And he commands him to rebuke those who contradict the sound faith, especially those of the circumcision, and to know that the Cretans are slothful, and have need of reproof. And having taught that all foods are clean to the clean, and what kind of elder women there should be, those who ought to bring the younger women to sound senses, he urges how servants ought to be subject to their own masters. Finally, having reminded him that the grace of the Savior justified us not by works, but by His own philanthropy, and having commanded him to avoid legal contentions as being shameless, he signifies to him, after he has sent Artemas to him, to come to him. B And he commanded him so as to teach, and that his people excel in good works, and thus he concludes the epistle.The Fourteenth: To Philemon
72. He sends this from Rome. The occasion of this epistle is as follows: Onesimus, a slave of Philemon, fled and came to Paul, and was instructed by him in the faith, and became useful to him for ministry. Concerning this, therefore, he writes to Philemon, commending Onesimus to him, that he might regard him sincerely and no longer have him as a slave, C but as a brother. He urged him also to prepare lodging for him, so that, if he should come, he might find a place to stay; and thus he concludes the epistle.The Eighth Book: The Apocalypse of John
73. This book is called by this name because the Evangelist and Theologian John himself saw this revelation in the island called Patmos, on the Lord's Day, and being commanded, he wrote it, so as to send it to these seven Churches: to Ephesus, to Smyrna, to Pergamum, to Thyatira, to Sardis, to Philadelphia, and to Laodicea. The things that he saw in the vision are many and various. And finally, he saw the destruction of the Antichrist with the devil. He is commanded, however, to write first to eachA of the angels of the aforementioned Churches according to the actions of each. Thus he saw many and admirable visions, such as seven golden lampstands, and in the midst of them one like the Son of man; and he received the interpretation, that those lampstands are the seven Churches, and he who was in the midst was the Lord. He also saw a door opened in heaven, and the Lord sitting on a throne, and twenty-four elders sitting upon thrones and worshipping the Lord. He saw seven seals being opened, and upon each being opened, a certain vision appeared. Then he saw seven angels having seven trumpets, and as each of them sounded, a sign came to pass; and at the sounding of the seventh, he heard those who said, that the kingdom of the world has become the Lord’s. And he saw the ark of the covenant in heaven. Then he saw a woman giving birth B and a fiery dragon pursuing her. The woman, then, was saved in the wilderness, but the dragon was cast into the fire. Afterward, he saw a beast having ten horns and seven heads, and its diadem full of blasphemy; but it did not make known its name, but the number of its name, namely six hundred sixty-six. He heard virgins singing, and following the Lamb. He also saw an angel flying in mid-heaven, and another following, and another after that; then he also saw a white cloud, and one sitting upon it like the Son of man, having a golden crown upon his head, and in his hand a sharp sickle. Afterward he saw seven angels, having the seven last plagues, and golden vials full of the wrath of God. After this he was carried away in the Spirit into a wilderness, and he saw a woman sitting upon C a scarlet beast, having seven heads; and it was signified to him that from her would be the Antichrist. He also saw heaven opened, and a white horse, and its name was called the Word of God. Then he saw the beast and the kings of the earth, wishing to make war with him who sat upon the white horse. And the beast was captured, and with it the false prophet, who is the Antichrist, and he saw them cast into the lake of fire. After those things he saw an angel descending from heaven, and casting Satan and those who had his mark into the abyss, and closing it over him, so that he might not lead the nations astray any longer until the thousand years are completed. Afterward he saw the martyrs reigning in glory in Christ. Afterward he saw that after a thousand D years Satan will be released, and will be cast into the lake of fire with the Antichrist for the ages of ages. After this he saw a new heaven, and a new earth, and the new Jerusalem, and he saw a river of water of life, and the servants of God beholding his face, and having his name upon their foreheads. When John had seen these things, he fell down, wishing to worship the angel who had shown him all these things. And the angel restrained him, saying: “Do not worship me, but God; for I am your fellow-servant.” While seeing these things, he heard from our Lord Jesus Christ, that he himself is he who is, and the same he
A is the Word of God, who later became incarnate for our sake; I say, he became perfect man, and was called the Son of Man.
There are also other various books, besides those already mentioned, of both Testaments, that is, the Old and the New; some are disputed, and others are apocryphal.
74. Regarding the books of the Old Testament which are disputed, we have already spoken before; such as the Wisdom of Solomon, the Wisdom of Jesus son of Sirach, Esther, Judith, and Tobias. Included with them are also enumerated the four books of Maccabees, the Ptolemaica, the Psalms and Ode of Solomon, and the history of Susanna. These are the disputed books of the Old Testament.
The apocryphal books of the Old Testament are, in turn, these:
75. Enoch, the Patriarchs, the Prayer of Joseph, the Testament of Moses, the Assumption of Moses, Abraham, Eldad and Modad, the prophet Elijah, the prophet Zephaniah, the father of John, Baruch, Habakkuk, Ezekiel, and Daniel, all falsely inscribed.
The disputed books of the New Testament, in turn, are these:
76. The Acts of Peter, the Acts of John, the Acts of Thomas, the Gospel according to Thomas, the Doctrine of the Apostles, the Clementines; from which the truer and God-inspired things were translated and selected. These are the books that are read.
155. All these have been set forth for the sake of knowledge, C though they are written perversely, and are spurious and rejected. And none of these, especially of the apocryphal ones, is approved or useful, particularly those of the New Testament; but all, except for those discussed above which were approved by the ancient wise men and Fathers, are worthy of being hidden rather than being read; as are the others, and even those called Gospels among them, besides the four that have been delivered to us. For the sacred D canons of the holy Catholic and Apostolic Church have established for us four Gospels: according to Matthew, according to Mark, according to Luke, and according to John, in accordance with the prophecy of the vision which the prophet Ezekiel saw concerning the four cherubim. For that prophet saw four cherubim: one like a man, that is, the Gospel according to Matthew; the second like a calf, that is, the Gospel according to Mark; the third like a lion, that is, the Gospel according to Luke; the fourth like an eagle, that is, the Gospel according to John. Besides these four, there is no other Gospel.
The Gospel according to Matthew was written by Matthew himself in the Hebrew dialect, and was published in Jerusalem, and translated by James, the brother of the Lord according to the flesh, who was the first
A Hierosolymorum episcopus constitutus est a sanctis apostolis.
The Gospel according to Mark was dictated by the apostle Peter in Rome, and was published by the blessed apostle Mark, and preached by him in Alexandria, in Egypt, in Pentapolis, and in Libya.
The Gospel according to Luke was dictated by the apostle Paul, and was written and published by the blessed apostle and physician Luke; just as the Acts of the Apostles was also dictated by the apostle Peter, while the same Luke wrote it down.
The Gospel according to John was dictated by the holy and beloved apostle John himself, when he was in exile on the island of Patmos, and was published by him in Ephesus through Gaius, the beloved host of the apostles, B about whom Paul writes to the Romans, saying: “Gaius, my host and host of the whole Church, greets you.”
What and how many are the translations, or rather interpretations, of the divine Scripture from the Hebrew into the Greek language, and who were those who interpreted it, and when?
77. The first is the version of the LXX (the Seventy). Because they were Hebrews, six men were chosen from each tribe, and they interpreted the divine Scripture under King Ptolemy Philadelphus, two hundred and thirty years before the birth of our Lord Jesus Christ according to the flesh.
The second is the version of Aquila. He was a native of Sinope in Pontus and, being a Greek, was baptized in Jerusalem. C But afterwards he rejected Christianity and, having run over to the Jews, he interpreted the divine Scripture with a perverted mind under the emperor Hadrian, who was suffering from consumption, three hundred and thirty years after the version of the LXX.
The third interpretation is that of Symmachus. He was a Samaritan and, not being honored by his own people because he was suffering from a desire for authority, he ran to the Jews, D and ran and interpreted the divine Scripture under Hadrian, who suffered from consumption, thirty and four hundred years after the version of the LXX. He did not set forth his interpretation with an upright mind, but out of antipathy toward the Christians.
A And he is circumcised a second time. And, to subvert the Samaritans, he too translated the divine Scripture under the emperor Severus, fifty-six years after the version of Aquila.
The fourth is that of Theodotion of Ephesus. Since he was a follower of the heresy of Marcion of Pontus, but later became angry with the sectaries of that heresy, he himself also translated the Holy Scripture under the emperor Commodus, at that same time, for the subversion of his heresy.
The fifth interpretation is that found hidden in jars under the emperor Antoninus, called Caracalla, in Jericho, by one of those who were learned in Jerusalem.
The sixth interpretation, this too found hidden in jars, was discovered under Alexander, the son of Mammaea, at Nicopolis near Actium, by one of the acquaintances of Origen.
The seventh and last interpretation is that of the holy B Lucian, the great ascetic and martyr, who, having himself encountered the aforementioned versions and the Hebrew books, and having diligently inspected what was lacking in or superfluous to the truth, and having corrected them in the proper places of the Scriptures, published this version for the Christian brethren. And after his struggle and martyrdom, which he endured under the tyrants Diocletian and Maximian, his book, written by his own hand, was found in Nicomedia under the emperor Constantine the Great, among the Jews, in a turret-wall plastered over with lime, in which it had been placed for safekeeping.
What books are mentioned in the Scriptures as existing at that time, but are now no longer found.
78. Nathan, Addo, Ahia of Shilon, Semei, and Jehu; it is written in the book of Kings that there are books. These are prophets who wrote about what they prophesied; which are not found.
The Psalms of David are said in Paralipomena to be three thousand; of which only the one hundred and fifty were selected by the friends of king Hezekiah, while the rest were hidden. Five thousand proverbs of Solomon are said to have been published. C [alt-version omitted]
A that they were edited by Solomon, the Scripture of Paralipomenon states; but none whatsoever exist now other than those which the Church admits. The mystical Song of Songs is inscribed as having been selected from many songs. Josephus, however, records that the prophet Ezekiel wrote two books of prophecy; but we know that only one is found. (Thus, it is manifest that all these things have perished through the madness and neglect of the impious Jews.)
ADMONITION CONCERNING THE DISPUTATION AGAINST ARIUS
B 1. Having set aside those works which, in our judgment and that of the learned, lack clear indicators of genuineness or spuriousness, we now publish those which are more clearly proven to falsely bear the name of Athanasius. Among the published works, the first one encountered is the *Disputation against Arius at the Council of Nicaea*. This work was long ago judged by learned men to be unworthy of Athanasius. However, it is appropriate to append here what was noted by Peter Felckmann in the various readings at the end of the Commelinian edition, p. 21. "The inscription," he says, "of this disputation in the Augustan codex is: *Disputation in the Council of Nicaea against the Arian.* But the following parts are missing, as they are also in the Basil and Anglican codices." Furthermore, they are also inaccurate regarding the time. For what is said, that the Nicene synod was held in the year of Christ 310, cannot be true; since it was either begun or finished under the consuls Julianus and Paulinus, as is clear from Socrates, *Hist.*, bk. 1, ch. 13, and from the Nicene Acts recently published at Lutetia, and from Alphonsus Pisanus, in his second and third books *On the Council of Nicaea*.
But those consuls were in about the 20th year of the reign of Constantine the Great, this is (for authors vary), between the years of Christ 325 and 326. Therefore, it cannot be that this was the year 310. Furthermore, I do not see how what is said—that Alexander was even then bishop of Byzantium—can be true; since, as is clear from histories and the subscriptions of the Nicene Acts themselves, Alexander was a presbyter and legate of Metrophanes, bishop of Constantinople. Let Alphonsus Pisanus be consulted on this matter, *On the Council of Nicaea*, pp. 71, 322, 323, and 329, and the *Nicene Acts*, part II.
Indeed, I do not doubt that our Athanasius had various conflicts with Arius at the Nicene synod, since Cyril of Alexandria somewhere(48) reports that he was an object of admiration to all at the Nicene synod, and as it were a guide to all things for Bishop Alexander: indeed, a catalogue of libraries among various Greeks living in Constantinople was published long ago by M. Crusius, in which he reports that in the possession of the most illustrious prince Jacobus Marmoreta, there are held dialectical orations of Athanasius, bishop of Alexandria, in which he debated at Nicaea in the first ecumenical synod against Arius before Emperor Constantine the Great. But whether this disputation, concerning which there is mention here, or the number of them, or whether it is Athanasius' at all, I see that learned men do not without reason doubt. Whatever may be the case, all our codices with great consensus attribute it to Athanasius.
II. So says Felckmann, who looks back to the title of the earlier editors, where it was read thus: *Disputation in the Council of Nicaea against Arius in the year of the divine incarnation 310, in the days of the pious king Constantine, and of the blessed Pope Sylvester, and of Alexander, bishop of Byzantium.* But what he holds concerning the dialogues attributed to Athanasius has been treated by us elsewhere at length. As regards this particular Dialogue, it is first of all clear that it is supposititious: both from the style, which is strangely abhorrent to the Athanasian, and from the arguments, which are for the most part invalid, not even reflecting the shadow of Athanasian energy. For which reason it appears neither in the ancient collections of the works of Athanasius, nor is it cited by any of the ancients, so far as we know. Nor does anything contrary to this doubt arise from the fact that, as Felckmann says, all codices attribute it to Athanasius. For where it has once received the name of Athanasius from an author, from that point it follows that, with librarians thereafter clinging to the autograph, the name of Athanasius remained prefixed.
III. Furthermore, it lies poorly in the title: *Dialogue held in the Council of Nicaea with Arius*: it is clearly evident even from the very beginning of the work that the disputation is said to have been admitted not in the council, but in a certain inn: nor is the conversation held here with Arius, but with a follower of Arius. But those things which follow in the earlier editions concerning the time of the Nicene synod, etc., do not appear in the majority of codices, and therefore it has seemed proper to expunge them.