top Papias

Chapter 1
Ἰωάννην τὸν θεολόγον καὶ ἀπόστολον Εἰρηναῖος καὶ ἄλλοι ἱστοροῦσι παραμεῖναι τῷ βίῳ ἕως τῶν χρόνων Τραϊανοῦ· μεθ’ ὃν Παπίας Ἱεραπολίτης καὶ Πολύκαρπος Σμύρνης ἐπίσκοπος ἀκουσταὶ αὐτοῦ ἐγνωρίζοντο. Irenaeus and others record that John, the theologian and apostle, survived until the time of Trajan. After this Papias of Hierapolis and Polycarp, bishop of Smyrna, both of whom had heard him, became well known.

Chapter 2
2:1 Διέπρεπέ γε μὴν κατὰ τούτους ἐπὶ τῆς Ἀσίας τῶν ἀποστόλων ὁμιλητὴς Πολύκαρπος, τῆς κατὰ Σμύρναν ἐκκλησίας πρὸς τῶν αὐτοπτῶν καὶ ὑπηρετῶν τοῦ κυρίου τὴν ἐπισκοπὴν ἐγκεχειρισμένος. At this time there flourished in Asia Polycarp, the disciple of the apostles, who had been appointed to the office of bishop of the church in Smyrna by the eyewitnesses and ministers of the Lord.
2:2 καθ’ ὃν ἐγνωρίζετο Παπίας τῆς ἐν Ἱεραπόλει παροικίας καὶ αὐτὸς ἐπίσκοπος. At this time Papias, who was himself bishop of the diocese of Hierapolis, became well known.

Chapter 3
3:1 Τοῦ δὲ Παπία συγγράμματα πέντε τὸν ἀριθμὸν φέρεται, ἃ καὶ ἐπιγέγραπται λογίων κυριακῶν ἐξηγήσεως. τούτων καὶ Εἰρηναῖος ὡς μόνων αὐτῷ γραφέντων μνημονεύει, ὧδέ πως λέγων·

Ταῦτα δὲ καὶ Παπίας ὁ Ἰωάννου μὲν ἀκουστής, Πολυκάρπου δὲ ἑταῖρος γεγονώς, ἀρχαῖος ἀνήρ, ἐγγράφως ἐπιμαρτυρεῖ ἐν τῇ τετάρτῃ τῶν ἑαυτοῦ βιβλίων· ἔστιν γὰρ αὐτῷ πέντε βιβλία συντεταγμένα. 		Five books of Papias are in circulation, which are titled Expositions of the Saying of the Lord. Irenaeus also mentions these as the only works written by him, saying something like this:

“Papias, a man of the early period, who was a hearer of John and a companion of Polycarp, bears witness to these things in writing in the fourth of his books. For there are five books composed by him.”
3:2 καὶ ὁ μὲν Εἰρηναῖος ταῦτα. αὐτός γε μὴν ὁ Παπίας κατὰ τὸ προοίμιον τῶν αὐτοῦ λόγων ἀκροατὴν μὲν καὶ αὐτόπτην οὐδαμῶς ἑαυτὸν γενέσθαι τῶν ἱερῶν ἀποστόλων ἐμφαίνει, παρειληφέναι δὲ τὰ τῆς πίστεως παρὰ τῶν ἐκείνοις γνωρίμων διδάσκει δι’ ὧν φησιν λέξεων· So says Irenaeus. Yet Papias himself, in the preface to his discourses, indicates that he was by no means a hearer or eyewitness of the holy apostles, but shows by the language he uses that he receive the matters of the faith from those who had known them:
3:3 Οὐκ ὀκνήσω δέ σοί καὶ ὅσα ποτὲ παρὰ τῶν πρεσβυτέρων καλῶς ἔμαθον καὶ καλῶς ἐμνημόνευσα συγκατατάξαι ταῖς ἑρμηνείαις, διαβεβαιούμενος ὑπὲρ αὐτῶν ἀλήθειαν. οὐ γὰρ τοῖς τὰ πολλὰ λέγουσιν ἔχαιρον ὥσπερ οἱ πολλοί, ἀλλὰ τοῖς τἀληθῆ διδάσκουσιν, οὐδὲ τοῖς τὰς ἀλλοτρίας ἐντολὰς μνημονεύουσιν, ἀλλὰ τοῖς τὰς παρὰ τοῦ κυρίου τῇ πίστει δεδομένας καὶ ἀπ’ αὐτῆς παραγινομένας τῆς ἀληθείας· “I will not hesitate to set down for you, along with my interpretations, everything I carefully learned then from the elders and carefully remembered, guaranteeing their truth.

For unlike most people, I did not enjoy those who have a great deal to say, but those who teach the truth.

Nor did I enjoy those who recall someone else’s commandments, but those who remember the commandments given by the Lord to the faith and proceeding from the truth itself.
3:4 εἰ δέ που καὶ παρηκολουθηκώς τις τοῖς πρεσβυτέροις ἔλθοι, τοὺς τῶν πρεσβυτέρων ἀνέκρινον λόγους· τί Ἀνδρέας ἢ τί Πέτρος εἶπεν ἢ τί Φίλιππος ἢ τί Θωμᾶς ἢ Ἰάκωβος ἢ τί Ἰωάννης ἢ Ματθαῖος ἢ τις ἕτερος τῶν τοῦ κυρίου μαθητῶν, ἅ τε Ἀριστίων καὶ ὁ πρεσβύτερος Ἰωάννης, τοῦ κυρίου μαθηταί, λέγουσιν. οὐ γὰρ τὰ ἐκ τῶν βιβλίων τοσοῦτόν με ὠφελεῖν ὑπελάμβανον, ὅσον τὰ παρὰ ζώσης φωνῆς καὶ μενούσης. And if by chance someone who had been a follower of the elders should come my way, I inquired about the words of the elders – what Andrew or Peter said, or Philip or Thomas or James or John or Matthew or any other of the Lord’s disciples, and whatever Aristion and the elder John, the Lord’s disciples, were saying.

For I did not think that information from books would profit me as much as information from a living and abiding voice.”
3:5 Ἔνθα καὶ ἐπιστῆσαι ἄξιον δὶς καταριθμοῦντι αὐτῷ τὸ Ἰωάννου ὄνομα, ὧν τὸν μὲν πρότερον Πέτρῳ καὶ Ἰακώβῳ καὶ Ματθαίῳ καὶ τοῖς λοιποῖς ἀποστόλοις συγκαταλέγει, σαφῶς δηλῶν τὸν εὐαγγελιστήν, τὸν δ’ ἕτερον Ἰωάννην, διαστείλας τὸν λόγον, ἑτέροις παρὰ τὸν τῶν ἀποστόλων ἀριθμὸν κατάτασσει, προτάξας αὐτοῦ τὸν Ἀριστίωνα, Here it is worth noting that he lists twice the name of John. The first he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the Evangelist, but he classes the other John with others outside the number of the apostles by changing the wording and putting Aristion before him, and he distinctly calls him “elder.”
3:6 σαφῶς τε αὐτὸν πρεσβύτερον ὀνομάζει· ὡς καὶ διὰ τούτων ἀποδείκνυσθαι τὴν ἱστορίαν τῶν δύο κατὰ τὴν Ἀσίαν ὁμωνυμίᾳ κεχρῆσθαι εἰρηκότων, δύο τε ἐν Ἐφέσῳ γενέσθαι μνήματα καὶ ἑκάτερον Ἰωάννου ἔτι νῦν λέγεσθαι. οἷς καὶ ἀναγκαῖον προσέχειν τὸν νοῦν· εἰκὸς γὰρ τὸν δεύτερον, εἰ μή τις ἐθέλοι τὸν πρῶτον, τὴν ἐπ’ ὀνόματος φερομένην Ἰωάννου ἀποκάλυψιν ἑωρακέναι. Moreover, by these remarks he confirms the truth of the story told by those who have said that there were two men in Asia who had the same name, and that there are two tombs in Ephesus, each of which even today is said to be John’s.

It is important to notice this, for it is probably the second, unless one prefers the first, who saw the Revelation that circulates under the name of John.
3:7 καὶ ὁ νῦν δὲ ἡμῖν δηλούμενος Παπίας τοὺς μὲν τῶν ἀποστόλων λόγους παρὰ τῶν αὐτοῖς παρηκολουθηκότων ὁμολογεῖ παρειληφέναι, Ἀριστίωνος δὲ καὶ τοῦ πρεσβυτέρου Ἰωάννου αὐτήκοον ἑαυτόν φησι γενέσθαι. ὀνομαστὶ γοῦν πολλάκις αὐτῶν μνημονεύσας, ἐν τοῖς αὐτοῦ συγγράμμασιν τίθησιν αὐτῶν καὶ παραδόσεις. καὶ ταῦτα δ’ ἡμῖν οὐκ εἰς τὸ ἄχρηστον εἰρήσθω. And Papias, of whom we are now speaking, acknowledges that he had received the words of the apostles from those who had followed them, but he says that he was himself a hearer of Aristion and John the Elder.

In any event, he frequently mentions them by name and includes their traditions in his writings as well.

Let these statements of our not be wasted on the reader.
3:8 Ἄξιον δὲ ταῖς ἀποδοθείσαις τοῦ Παπία φωναῖς προσάψαι λέξεις ἑτέρας αὐτοῦ, δι’ ὧν παράδοξά τινα ἱστορεῖ καὶ ἄλλα, ὡς ἄν ἐκ παραδόσεως εἰς αὐτὸν ἐλθόντα. It is worthwhile to add to the statements of Papias given above some other sayings of his, in which he records some other remarkable things as well, which came down to him, as it were, from tradition.
3:9 τὸ μὲν οὖν κατὰ τὴν Ἱεράπολιν Φίλιππον τὸν ἀπόστολον ἅμα ταῖς θυγατράσι διατρῖψαι, διὰ τῶν πρόσθεν δεδήλωται, ὡς δὲ κατὰ τοὺς αὐτοὺς ὁ Παπίας γενόμενος διήγησιν παρειληφέναι θαυμασίαν ὑπὸ τῶν τοῦ Φιλίππου θυγατέρων μνημονεύει, τὰ νῦν σημειωτέον. νεκροῦ γὰρ ἀνάστασιν κατ’ αὐτὸν γεγονυῖαν ἱστορεῖ, καὶ αὖ πάλιν ἕτερον παράδοξον περὶ Ἰοῦστον τὸν ἐπικληθέντα Βαρσαββᾶν γεγονός, ὡς δηλητήριον φάρμακον ἐμπιόντος καὶ μηδὲν ἀηδὲς διὰ τὴν τοῦ κυρίου χάριν ὑπομείναντος. That Philip the apostle resided in Hierapolis with his daughters has already been stated, but now it must be pointed out that Papias, their contemporary, recalls that he heard an amazing story from Philip’s daughters. For he reports that in his day a man rose from the dead, and again another amazing story involving Justus, who was surnamed Barsabbas: he drank a deadly poison and yet by the grace of the Lord suffered nothing unpleasant.
3:10 τοῦτον δὲ τὸν Ἰοῦστον μετὰ τὴν τοῦ σωτῆρος ἀνάληψιν τοὺς ἱεροὺς ἀποστόλους μετὰ Ματθία στῆσαί τε καὶ ἐπεύξασθαι ἀντὶ τοῦ προδότου Ἰούδα ἐπὶ τὸν κλῆρον τῆς ἀναπληρώσεως τοῦ αὐτῶν ἀριθμοῦ, ἡ τῶν πράξεων ὧδέ πως ἱστορεῖ γραφή· καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Ματθίαν· καὶ προσευξάμενοι εἶπαν. The book of Acts records that after the ascension of the Saviour, the holy apostles put forward this Justus with Matthias and prayed for the choice by lot to fill out their number in place of the traitor Judas; the passage runs as follows:

“And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said ….”
3:11 καὶ ἄλλα δὲ ὁ αὐτὸς ὡσὰν ἐκ παραδόσεως ἀγράφου εἰς αὐτὸν ἥκοντα παρατέθειται, ξένας τέ τινας παραβολὰς τοῦ σωτῆρος καὶ διδασκαλίας αὐτοῦ, καί τινα ἄλλα μυθικώτερα. The same writer has recorded other accounts as having come to him from unwritten tradition, certain strange parables of the Lord and teachings of his and some other statements of a more mythical character.
3:12 ἐν οἷς καὶ χιλιάδα τινά φησιν ἐτῶν ἔσεσθαι μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, σωματικῶς τῆς Χριστοῦ βασιλείας ἐπὶ ταυτησὶ τῆς γῆς ὑποστησομένης. ἃ καὶ ἡγοῦμαι τὰς ἀποστολικὰς παρεκδεξάμενον διηγήσεις ὑπολαβεῖν, τὰ ἐν ὑποδείγμασι πρὸς αὐτῶν μυστικῶς εἰρημένα μὴ συνεωρακότα. Among other things he says that after the resurrection of the dead there will be a period of a thousand years when the kingdom of Christ will be set up in material form on this earth.

These ideas, I suppose, he got through a misunderstanding of the apostolic accounts, not realizing that the things recorded in figurative language were spoken by them mystically.
3:13 σφόδρα γάρ τοι σμικρὸς ὢν τὸν νοῦν, ὡς ἄν ἐκ τῶν αὐτοῦ λόγων τεκμηράμενον εἰπεῖν, φαίνεται· πλὴν καὶ τοῖς μετ’ αὐτὸν πλείστοις ὅσοις τῶν ἐκκλησιαστικῶν τῆς ὁμοίας αὐτῷ δόξης παραίτιος γέγονεν, τὴν ἀρχαιότητα τἀνδρὸς προβεβλημένοις, ὥσπερ οὖν Εἰρηναίῳ, καὶ εἴ τις ἄλλος τὰ ὅμοια φρονῶν ἀναπέφηνεν. For he certainly appears to be a man of very little intelligence, as one may say judging from his own words.

Yet he was the reason that so many ecclesiastical writers after him held the same opinion, on the grounds that he was a man of the early period – like Irenaeus, for example, and anyone else who has expressed similar ideas.
3:14 Καὶ ἄλλας δὲ τῇ ἑαυτοῦ γραφῇ παραδίδωσιν Ἀριστίωνος τοῦ πρόσθεν δεδηλωμένου τῶν τοῦ κυρίου λόγων διηγήσεις καὶ τοῦ πρεσβυτέρου Ἰωάννου παραδόσεις, ἐφ’ ἃς τοὺς φιλομαθεῖς ἀναπέμψαντες, ἀναγκαίως νῦν προσθήσομεν ταῖς προεκτεθείσαις αὐτοῦ φωναῖς παράδοσιν, ἣν περὶ Μάρκου τοῦ τὸ εὐαγγέλιον γεγραφότος ἐκτέθειται διὰ τούτων· In his writings, he also passes along other accounts of the sayings of the Lord belonging to Aristion, who has been mentioned above, and the traditions of John the Elder, to which we refer those interested.

For our present purpose, we must add to his statements already quoted above, a tradition concerning Mark, who wrote the Gospel, that has been set forth in these words:
3:15 Καὶ τοῦτο ὁ πρεσβύτερος ἔλεγεν· Μάρκος μὲν ἑρμηνευτὴς Πέτρου γενόμενος, ὅσα ἐμνημόνευσεν, ἀκριβῶς ἔγραψεν, οὐ μέντοι τάξει, τὰ ὑπὸ τοῦ Χριστοῦ ἢ λεχθέντα ἢ πραχθέντα. οὔτε γὰρ ἤκουσε τοῦ κυρίου, οὔτε παρηκολούθησεν αὐτῷ, ὕστερον δέ, ὡς ἔφην, Πέτρῳ, ὃς πρὸς τὰς χρείας ἐποιεῖτο τὰς διδασκαλίας, ἀλλ’ οὐχ ὥσπερ σύνταξιν τῶν κυριακῶν ποιούμενος λογίων, ὥστε οὐδὲν ἥμαρτε Μάρκος, οὕτως ἔνια γράψας ὡς ἀπεμνημόνευσεν. ἑνὸς γὰρ ἐποιήσατο πρόνοιαν, τοῦ μηδὲν ὧν ἤκουσε παραλιπεῖν ἢ ψεύσασθαί τι ἐν αὐτοῖς.

Ταῦτα μὲν οὖν ἱστόρηται τῷ Παπίᾳ περὶ τοῦ Μάρκου. 		“And the elder used to say this: ‘Mark, having become Peter’s interpreter, wrote down accurately everything he remembered, though not in order, of the things either said or done by Christ.

For he neither heard the Lord nor followed him, but afterward, as I said, followed Peter, who adopted his teachings as needed but had no intention of giving an ordered account of the Lord’s sayings. Consequently Mark did nothing wrong in writing down some things as he remembered them, for he made it his one concern not to omit anything that he heard or to make any false statement in them.’”

Such, then, is the account given by Papias with respect to Mark.
3:16 περὶ δὲ τοῦ Ματθαῖου ταῦτ’ εἴρηται·

Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνετάξατο, ἡρμήνευσε δ’ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος. 		But with respect to Matthew, the following is said: “So Matthew composed the oracles in the Hebrew language and each person interpreted them as best he could.”
3:17 Κέχρηται δ’ ὁ αὐτὸς μαρτυρίαις ἀπὸ τῆς Ἰωάννου πρότερας ἐπιστολῆς καὶ ἀπὸ τῆς Πέτρου ὁμοίως. ἐκτέθειται δὲ καὶ ἄλλην ἱστορίαν περὶ γυναικὸς ἐπὶ πολλαῖς ἁμαρτίαις διαβληθείσης ἐπὶ τοῦ κυρίου, ἣν τὸ κατ’ Ἑβραίους εὐαγγέλιον περιέχει. καὶ ταῦτα δ’ ἡμῖν ἀναγκαίως πρὸς τοῖς ἐκτεθεῖσιν ἐπιτετηρήσθω. The same writer utilized testimonies from the first letter of John and, likewise, from that of Peter.

And he has related another account about a woman accused of many sins before the Lord, which the Gospel According to the Hebrews contains.

And these things we must take into account, in addition to what has already been stated.

Chapter 4

 Note: This chapter is the same as John 7:53-8:11.
4:53 Καὶ ἐπορεύθησαν ἕκαστος εἰς τὸν οἶκον αὐτοῦ, And every man went to his own house.
4:1 Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ Ὄρος τῶν Ἐλαιῶν. But Jesus went to the Mount of Olives.
4:2 ὄρθρου δὲ πάλιν παραγίνεται εἰς τὸ ἱερὸν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν. Early in the morning He came again into the temple, and all the people were coming to Him; and He sat down and began to teach them.
4:3 ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι ἐπὶ ἁμαρτίᾳ γυναῖκα εἰλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ The scribes and the Pharisees brought a woman caught in adultery, and having set her in the center of the court,
4:4 λέγουσιν αὐτῷ, ἐκπειράζοντες αὐτόν οἱ ἱερεῖς ἵνα ἔχωσιν κατηγορίαν αὐτοῦ· Διδάσκαλε, αὕτη ἡ γυνὴ κατείληπται ἐπ’ αὐτοφώρῳ μοιχευομένη· they said to Him, “Teacher, this woman has been caught in adultery, in the very act.
4:5 Μωϋσῆς δὲ ἐν τῷ νόμῳ ἐκέλευσεν τὰς τοιαύτας λιθάζειν· σὺ δὲ νῦν τί λέγεις; Now in the Law Moses commanded us to stone such women; what then do You say?”
4:6 ὁ δὲ Ἰησοῦς κάτω κύψας τῷ δακτύλῳ κατέγραφεν εἰς τὴν γῆν. They were saying this, testing Him, so that they might have grounds for accusing Him. But Jesus stooped down and with His finger wrote on the ground.
4:7 ὡς δὲ ἐπέμενον ἐρωτῶντες, [ἀνέκυψεν καὶ εἶπεν αὐτοῖς· Ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ’ αὐτὴν βαλέτω λίθον.] But when they persisted in asking Him, He straightened up, and said to them, “He who is without sin among you, let him be the first to throw a stone at her.”
4:8 καὶ πάλιν κατακύψας τῷ δακτύλῳ κατέγραφεν εἰς τὴν γῆν. Again He stooped down and wrote on the ground.
4:9 [ἕκαστος δὲ τῶν Ἰουδαίων ἐξήρχετο ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων ὥστε πάντας ἐξελθεῖν, καὶ κατελείφθη μόνος,] καὶ ἡ γυνὴ ἐν μέσῳ οὖσα. When they heard it, they began to go out one by one, beginning with the older ones, and He was left alone, and the woman, where she was, in the center of the court.
4:10 ἀνακύψας δὲ ὁ Ἰησοῦς εἶπεν τῇ γυναικί· Ποῦ εἰσίν; οὐδείς σὲ κατέκρινεν; Straightening up, Jesus said to her, “Woman, where are they? Did no one condemn you?”
4:11 κἀκείνη εἶπεν αὐτῷ· Οὐδεὶς, κύριε. ὁ δὲ εἶπεν· Οὐδὲ ἐγώ σὲ κατακρίνω· ὕπαγε, ἀπὸ τοῦ μηκέτι ἁμάρτανε. She said, “No one, Lord.” And Jesus said, “I do not condemn you, either. Go. From now on sin no more.”

Chapter 5
5:1 Παπίας Ἱεραπόλεως ἐπίσκοπος ἀκουστὴς τοῦ θεολόγου Ἰωάννου γενόμενος, Πολυκάρπου δὲ ἑταῖρος, πέντε λόγους κυριακῶν λογίων ἔγραψεν, Papias, bishop of Hierapolis, who was a disciple of John the Theologian and a companion of Polycarp, wrote five books on the Sayings of the Lord.
5:2 ἐν οἷς ἀπαρίθμησιν ἀποστόλων ποιούμενος μετὰ Πέτρον καὶ Ἰωάννην, Φίλιππον καὶ Θωμᾶν καὶ Ματθαῖον εἰς μαθητὰς τοῦ κυρίου ἀνέγραψεν Ἀριστίωνα καὶ Ἰωάννην ἕτερον, ὃν καὶ πρεσβύτερον ἐκάλεσεν. In them he made a list of apostles, and after Peter and John, Philip and Thomas and Matthew, he included among disciples of the Lord Aristion and another John, whom he also called “the Elder.”
5:3 ὥς τινας οἴεσθαι, ὅτι [τούτου] τοῦ Ἰωάννου εἰσὶν αἱ δύο ἐπιστολαὶ αἱ μικραὶ καὶ καθολικαὶ, αἱ ἐξ ὀνόματος Ἰωάννου φερόμεναι, διὰ τὸ τοὺς ἀρχαίους τὴν πρώτην μόνην ἐγκρίνειν· τινὲς δὲ καὶ τὴν Ἀποκάλυψιν τούτου πλανηθέντες ἐνόμισαν. So, some think that this John is the author of the two short catholic epistles that circulate under the name of John, because the people of the earliest period accept only the first epistle. And some have mistakenly thought that the Apocalypse was also his.
5:4 καὶ Παπίας δὲ περὶ τὴν χιλιονταετηρίδα σφάλλεται, ἐξ οὗ καὶ ὁ Εἰρηναῖος. And Papias is also in error regarding the millennium, and so is Irenaeus, who follows him.
5:5 Παπίας ἐν τῷ δευτέρῳ λόγῳ λέγει, ὅτι Ἰωάννης ὁ θεολόγος καὶ Ἰάκωβος ὁ ἀδελφὸς αὐτοῦ ὑπὸ Ἰουδαίων ἀνῃρέθησαν. Papias says in his second book that John the Theologian and James his brother were killed by Jews.
5:6 Παπίας ὁ εἰρημένος ἱστόρησεν ὡς παραλαβὼν ἀπὸ τῶν θυγατέρων Φιλίππου, ὅτι Βαρσαβᾶς ὁ καὶ Ἰοῦστος δοκιμαζόμενος ὑπὸ τῶν ἀπίστων ἰὸν ἐχίδνης πιὼν ἐν ὀνόματι τοῦ Χριστοῦ ἀπαθὴς διεφυλάχθη. The aforesaid Papias recorded, on the authority of the daughters of Philip, that Barsabbas, who was also called Justus, drank the poison of a snake in the name of Christ when put to the test by the unbelievers and was protected from all harm.
5:7 ἱστορεῖ δὲ καὶ ἄλλα θαύματα καὶ μάλιστα τὸ κατὰ τὴν μητέρα Μαναΐμου τὴν ἐκ νεκρῶν ἀναστᾶσαν. He also records other amazing things, in particular one about Manaim’s mother, who was raised from the dead.
5:8 περὶ τῶν ὑπὸ τοῦ Χριστοῦ ἐκ νεκρῶν ἀναστάντων, ὅτι ἕως Ἀδριανοῦ ἔζων. As for those who were raised from the dead by Christ, he states that they survived until the time of Hadrian.

Chapter 6
6:1 Μετὰ δὲ Δομετιανὸν ἐβασίλευσε Νερούας ἔτος ἕν, ὃς ἀνακαλεσάμενος Ἰωάννην ἐκ τῆς νήσου ἀπέλυσεν οἰκεῖν ἐν Ἐφέσῳ. After Domitian, Nerva reigned one year. He recalled John from the island and allowed him to live in Ephesus.
6:2 μόνος τότε περιὼν τῷ βίῳ ἐκ τῶν δώδεκα μαθητῶν καὶ συγγραψάμενος τὸ κατ’ αὐτὸν εὐαγγέλιον μαρτυρίου κατηξίωται. At that time he was the sole survivor of the twelve disciples, and after writing the gospel that bears his name, was honoured with martyrdom.
6:3 Παπίας γὰρ ὁ Ἱεραπόλεως ἐπίσκοπος, αὐτόπτης τούτου γενόμενος, ἐν τῷ δευτέρῳ λόγῳ τῶν κυριακῶν λογίων φάσκει, ὅτι ὑπὸ Ἰουδαίων ἀνῃρέθη· πληρώσας δηλαδὴ μετὰ τοῦ ἀδελφοῦ τὴν τοῦ Χριστοῦ περὶ αὐτῶν πρόρρησιν καὶ τὴν ἑαυτῶν ὁμολογίαν περὶ τούτου καὶ συγκατάθεσιν. For Papias, the bishop of Hierapolis, who had seen him with his own eyes, claims in the second book of the Sayings of the Lord that John was killed by Jews, thus clearly fulfilling, together with his brother, Christ's prophecy concerning them and their own confession and agreement about this.
6:4 Εἰπὼν γὰρ ὁ κύριος πρὸς αὐτούς· Δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω; καὶ κατανευσάντων προθύμως καὶ συνθεμένων· τὸ ποτήριόν μου, φησίν, πίεσθε καὶ τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε. For when the Lord said to them, "Are you able to drink the cup that I drink?" and they eagerly assented and agreed, he said: "You will drink my cup and will be baptized with the baptism with which I am baptized."
6:5 καὶ εἰκότως. ἀδύνατον γὰρ θεὸν ψεύσασθαι. And this is to be expected, for it is impossible for God to lie.
6:6 οὕτω δὲ καὶ ὁ πολυμαθὴς Ὠριγένης ἐν τῇ κατὰ Ματθαῖον ἑρμηνείᾳ διαβεβαιοῦται, ὡς ὅτι μεμαρτύρηκεν Ἰωάννης, ἐκ τῶν διαδόχων τῶν ἀποστόλων ὑποσημαινάμενος τοῦτο μεμαθηκέναι. Moreover, the encyclopedic Origen also affirms in his interpretation of the Gospel according to Matthew that John was martyred, indicating that he had learned this from the successors of the apostles.
6:7 καὶ μὲν δὴ καὶ ὁ πολυΐστωρ Εὐσέβιος ἐν τῇ ἐκκλησιαστικῇ ἱστορίᾳ φησί· Θωμᾶς μὲν τὴν Παρθίαν εἴληχεν, Ἰωάννης δὲ τὴν Ἀσίαν, πρὸς οὓς καὶ διατρίψας ἐτελεύτησεν ἐν Ἐφέσῳ. In addition, the well-informed Eusebius says in his Church History: "Thomas was allotted Parthia, while John received Asia, where he made his residence and died in Ephesus."

Chapter 7
7:1 Papias, Iohannis auditor, Hierapolitanus in Asia episcopus, quinque tantum scripsit volumina, quae praenotavit Explanatio Sermonum Domini. Papias, a hearer of John and bishop of Hierapolis in Asia, wrote only five books, which he titled An Exposition of the Discourses of the Lord.
7:2 In quibus quum se in praefatione asserat non varias opiniones sequi, sed apostolos habere auctores, ait: In them, when he asserts in his preface that he is not following diverse conjectures but has the apostles as his authorities, he says:
7:3 "Considerabam, quid Andreas, quid Petrus dixissent, quid Philippus, quid Thomas, quid Iacobus, quid Iohannes, quid Matthaeus, vel alius quilibet discipulorum domini: quid etiam Aristion et senior Iohannes, discipuli domini, loquebantur. "I used to inquire about what Andrew or Peter had said, or Philip or Thomas or James or John or Matthew, or any other of the Lord's disciples, and what Aristion and John the Elder, disciples of the Lord, were saying
7:4 Non enim tantum mihi libri ad legendum prosunt, quantum viva vox usque hodie in suis auctoribus personans." For books to read are not as useful to me as the living voice sounding out clearly up to the present day in the persons of their authors."
7:5 Ex quo apparet in ipso catalogo nominum, alium esse Iohannem, qui inter apostolos ponitur, et alium seniorem Iohannem, quem post Aristionem enumerat. From this it is clear that in the list of names itself there is one John who is placed among the apostles, and another, John the Elder, whom he lists after Aristion.
7:6 Hoc autem diximus propter superiorem opinionem, quam a plerisque retulimus traditam, duas posteriores epistulas Iohannis non apostoli esse, sed prebyteri. We have mentioned this fact because of the statement made above, which we have recorded on the authority of a considerable number of people, that the two later epistles of John are not the work of the apostle but of the elder.
7:7 Hic dicitur mille annorum Iudaicam edidisse δευτέρωσιν, quem secuti sunt Irenaeus et Apollinarius et caeteri, qui post resurrectionem aiunt in carne cum sanctis dominum regnaturum. He is the one who is said to have promulgated the Jewish tradition of a millennium, and he is followed by Irenaeus, Apollinarius, and others, who say that after the resurrection the Lord will reign in the flesh with the saints.

Chapter 8
Porro Iosephi libros et sanctorum Papiae et Polycarpi volumina falsus ad te rumor pertulit a me esse translata: quia nec otii mei nec virium est tantas res eadem in alteram linguam exprimere venustate. Moreover, the rumour reaching you – that the books of Josephus and the writings of saints Papias and Polycarp have been translated by me – is false; I have neither the leisure nor the strength to translate works such as those into another language with corresponding elegance.

Chapter 9
Refert Irenaeus … Papiae auditoris evangelistae Iohannis discipulus … Irenaeus ... a disciple of Papias (who was a hearer of John the Evangelist) ... relates ...

Chapter 10
Περὶ μέντοι τοῦ θεοπνεύστου τῆς βίβλου [i.e., τῆς Ἀποκαλύψεως Ἰωάννου] περιττὸν μηκύνειν τὸν λόγον ἡγούμεθα, τῶν μακαρίων Γρηγορίου φημὶ τοῦ θεολόγου καὶ Κυρίλλου, προσέτι δὲ καὶ τῶν ἀρχαιοτέρων Παπίου, Εἰρηναίου, Μεθοδίου καὶ Ἱππολύτου ταύτῃ προσμαρτυρούντων τὸ ἀξιόπιστον. Regarding, however, the divine inspiration of the book [i.e., the Revelation of John] we think it superfluous to speak at length, since the blessed Gregory (I mean the Theologian) and Cyril, and men of an older generation as well, namely Papias, Irenaeus, Methodius, and Hippolytus, bear witness to its genuineness.

Chapter 11
Παπίας δὲ οὕτως ἐπὶ λέξεως· Ἐνίοις δὲ αὐτῶν, δηλαδὴ τῶν πάλαι θείων ἀγγέλων, καὶ τῆς περὶ τὴν γῆν διακοσμήσεως ἔδωκεν ἄρχειν καὶ καλῶς ἄρχειν παρηγγύησε.

καὶ ἑξῆς φησίν· εἰς οὐδὲν δέον συνέβη τελευτῆσαι τὴν τάξιν αὐτῶν. καὶ ἐβλήθη ὁ δράκων ὁ μέγας, ὁ ὄφις ὁ ἀρχαῖος ὁ καλούμενος διάβολος καὶ ὁ Σατανᾶς, ὁ πλανῶν τὴν οἰκουμένην ὅλην ἐβλήθη εἰς τὴν γῆν, καὶ οἱ Ἄγγελοι αὐτοῦ. 		But Papias says, word for word: "Some of them" – obviously meaning those angels that once were holy – "he assigned to rule over the orderly arrangement of the earth, and commissioned them to rule well."

And next he says: "But as it turned out, their administration came to nothing. And the great dragon, the ancient serpent, who is called the Devil and Satan, was cast out; the deceiver of the whole world was cast down to the earth along with his angels."

Chapter 12
. .. λαβόντες τὰς ἀφορμὰς ἐκ Παπίου τοῦ πάνυ τοῦ Ἱεραπολίτου, τοῦ ἐν τῷ ἐπιστηθίῳ φοιτήσαντος, καὶ Κλήμεντος, Πανταίνου τῆς Ἀλεξανδρέων ἱερέως καὶ Ἀμμωνίου σοφωτάτου, τῶν ἀρχαίων καὶ πρώτων συνῴδων ἐξηγητῶν, εἰς Χριστὸν καὶ τὴν ἐκκλησίαν πᾶσαν τὴν ἑξαήμερον νοησάντων. . .. taking their cue from the great Papias of Hierapolis, who was a disciple of the Bosom-Friend, and Clement, from Pantaenus the priest of the Alexandrians, and Ammonius, the most learned scholar, those ancient and earliest interpreters who agree with each other in understanding the whole "six days" to refer to Christ and the church.

Chapter 13
Οἱ μὲν οὖν ἀρχαιότεροι τῶν ἐκκλησιῶν ἐξηγητικῶν, λέγω δὴ Φίλων ὁ φιλόσοφος καὶ τῶν ἀποστόλων ὁμόχρονος καὶ Παπίας ὁ πολὺς ὁ Ἰωάννου τοῦ εὐαγγελιστοῦ φοιτητὴς ὁ Ἱεραπολίτης, Εἰρηναῖός τε ὁ Λουγδουνεὺς καὶ Ἰουστῖνος ὁ μάρτυς καὶ φιλόσοφος, Πάνταινος τε ὁ Ἀλεξανδρείας καὶ Κλήμης ὁ Στρωματεὺς καὶ οἱ ἀμφ’ αὐτοὺς πνευματικῶς τὰ περὶ παραδείσου ἐθεώρησαν εἰς τὴν Χριστοῦ ἐκκλησίαν ἀναφερόμενοι. So then, the more ancient interpreters of the church – I mean Philo, the philosopher and contemporary of the apostles, and the famous Papias of Hierapolis, the disciple of John the Evangelist, Irenaeus of Lyons and Justin the martyr and philosopher, Pantaenus the Alexandrian and Clement the Stromateus, and their associates – interpreted the sayings about Paradise spiritually, and referred them to the church of Christ.

Chapter 14
14:1 Praedicta itaque benedictio ad tempora regni sine contradictione pertinet, quando regnabunt iusti surgentes a mortuis, quando et creatura renovata et liberata multitudinem fructificabit universae escae, ex rore caeli et ex fertilitate terrae, quemadmodum presbyteri meminerunt, qui Iohannem discipulum domini viderunt, audisse se ab eo, quemadmodum de temporibus illis docebat dominus et dicebat: The blessing thus foretold undoubtedly belongs to the times of the kingdom, when the righteous will rise from the dead and reign, when creation, too, renewed and freed from bondage, will produce an abundance of food of all kinds from the dew of heaven and from the fertility of the earth, just as the elders, who saw John the disciple of the Lord, recalled having heard from him how the Lord used to teach about those times and say:
14:2 "Venient dies, in quibus vineae nascentur, singulae decem millia palmitum habentes, et in unoquoque palmite dena millia brachiorum, et in unoquoque brachio dena millia flagellorum, et in unoquoque flagello dena millia botruorum, et in unoquoque botro dena millia acinorum, et unumquodque acinum expressum dabit vigintiquinque metretas vini. "The days will come when vines will grow, each having 10,000 shoots, and on each shoot 10,000 branches, and on each branch 10,000 twigs, and on each twig 10,000 clusters, and in each cluster 10,000 grapes, and each grape when crushed will yield 25 measures of wine.
14:3 Et cum eorum apprehenderit aliquis sanctorum botrum, alius clamabit botrus: Ego melior sum, me sume, per me dominum benedic. And when one of the saints takes hold of a cluster, another cluster will cry out, 'I am better, take me, bless the Lord through me.'
14:4 Similiter et granum tritici decem millia spicarum generaturum, et unamquamque spicam habituram decem millia granorum, et unumquodque granum quinque bilibres similae clarae mundae; Similarly a grain of wheat will produce 10,000 heads, and every head will have 10,000 grains, and every grain 10 pounds of fine flour, white and clean
14:5 et rilqua autem poma et semina et herbam secundum congruentiam his consequentem, et omnia animalia his cibis utentia, quae a terra accipiuntur, pacifica et consentanea invicem fieri, subiecta hominibus cum omni subiectione." And the other fruits, seeds, and grass will produce in similar proportions, and all the animals feeding on these fruits produced by the soil will in turn become peaceful and harmonious toward one another, and fully subject to humankind."
14:6 Ταῦτα δὲ καὶ Παπίας ὁ Ἰωάννου μὲν ἀκουστής, Πολυκάρπου δὲ ἑταῖρος γεγονώς, ἀρχαῖος ἀνήρ, ἐγγράφως ἐπιμαρτυρεῖ ἐν τῇ τετάρτῃ τῶν ἑαυτοῦ βιβλίων· ἔστι γὰρ αὐτῷ πέντε βιβλία συντεταγμένα.[1] Papias, a man of the early period, who was a hearer of John and a companion of Polycarp, bears witness to these things in writing in the fourth of his books, for there are five books composed by him.
14:7 Et adiecit dicens: Haec autem credibilia sunt credentibus. And he goes on to say: "These things are believable to those who believe."
14:8 Et Iuda, inquit, proditore non credente et interrogante: Quomodo ergo tales geniturae a domino perficientur? dixisse dominum: Videbunt qui venient in illa. "And," he says, "when Judas the traitor did not believe and asked, 'How then, will such growth be accomplished by the Lord?' the Lord said, "Those who live until those times will see.'"

Chapter 15
Τοὺς κατὰ θεὸν ἀκακίαν ἀσκοῦντας παῖδας ἐκάλουν, ὡς καὶ Παπίας δηλοῖ βιβλίῳ πρώτῳ τῶν Κυριακῶν ἐξηγήσεων καὶ Κλήμης ὁ Ἀλεξανδρεὺς ἐν τῷ Παιδαγωγῷ. They used to call those who practiced a godly innocence "children," as Papias shows in the first book of the Expositions of the Lord, and also Clement of Alexandria in his Pedagogue.

Chapter 16
ταῦτά φησιν αἰνιττόμενος οἶμαι Παπίαν τὸν Ἱεραπόλεως τῆς κατ’ Ἀσίαν τότε γενόμενον ἐπίσκοπον καὶ συνακμάσαντα τῷ θείῳ εὐαγγελιστῇ Ἰωάννῃ. οὗτος γὰρ ὁ Παπίας ἐν τῷ τετάρτῳ αὐτοῦ βιβλίῳ τῶν Κυριακῶν ἐξηγήσεων τὰς διὰ βρωμάτων εἶπεν ἐν τῇ ἀναστάσει ἀπολαύσεις· εἰς ὅπερ δόγμα μετὰ ταῦτα ἐπίστευσεν Ἀπολλινάριος, ὁ καλοῦσί τινες χιλιονταετηρίδα… καὶ Εἰρηναῖος δὲ ὁ Λουγδούνου ἐν τῷ κατὰ αἱρέσεων πέμπτῳ λόγῳ τὸ αὐτό φησι καὶ παράγει μάρτυρα τῶν ὑπ’ αὐτοῦ εἰρημένων τὸν λεχθέντα Παπίαν. When he says these things, he is hinting, I think, at Papias, who was then bishop of Hierapolis in Asia and flourished in the days of the holy evangelist John, For this Papias, in the fourth book of his Expositions of the Lord, mentioned food among the sources of enjoyment in the resurrection. Later on Apollinarius believed this doctrine, which some refer to as the millennium ... and Irenaeus of Lyons says the same thing in the fifth book of his Against Heresies and cites in support of his statements the above-mentioned Papias.

Chapter 17
Οὐ μὴν ἀλλ’ οὐδὲ Παπίαν τὸν Ἱεραπόλεως ἐπίσκοπον καὶ μάρτυρα, οὐδὲ Εἰρηναῖον τὸν ὅσιον ἐπίσκοπον Λουγδούνων [i.e., ἀποδέχεται Στέφανος] , ἐν οἷς λέγουσιν αἰσθητῶν τινῶν βρωμάτων ἀπόλαυσιν εἶναι τὴν τῶν οὐρανῶν βασιλείαν. Indeed [Stephen Gobarus follows] neither Papias, the bishop and martyr of Hierapolis, nor Iranaeus, the holy bishop of Lyons, when they say that the kingdom of heaven involves the enjoyment of certain material foods.

Chapter 18
18:1 Ἀπολιναρίου· Οὐκ ἀπέθανε τῇ ἀγχόνῃ Ἰούδας, ἀλλ’ ἐπεβίω καθαιρεθεὶς πρὸ τοῦ ἀποπνιγῆναι. From Apollinarius, Judas did not die by hanging but lived on, having been cut down before he choked to death.
18:2 καὶ τοῦτο δηλοῦσιν αἱ τῶν Ἀποστόλων Πράξεις, ὅτι πρηνὴς γενόμενος ἐλάκησε μέσος, καὶ ἐξεχύθη τὰ σπλάγχνα αὐτοῦ. Indeed the Acts of the Apostles makes this clear: "Falling headlong, he burst open in the middle and his intestines spilled out."
18:3 τοῦτο δὲ σαφέστερον ἱστορεῖ Παπίας ὁ Ἰωάννου μαθητὴς λέγων οὕτως ἐν τῷ τετάρτῳ τῆς Ἐξηγήσεως τῶν κυριακῶν λόγων· Papias, the disciple of John, recounts this more clearly in the fourth book of the Exposition of the Sayings of the Lord, as follows:
18:4 Μέγα δὲ ἀσεβείας ὑπόδειγμα ἐν τούτῳ τῷ κόσμῳ περιεπάτησεν ὁ Ἰούδας πρησθεὶς ἐπὶ τοσοῦτον τὴν σάρκα, ὥστε μηδὲ ὁπόθεν ἅμαξα ῥᾳδίως διέρχεται ἐκεῖνον δύνασθαι διελθεῖν, ἀλλὰ μηδὲ αὐτὸν μόνον τὸν τῆς κεφαλῆς ὄγκον αὐτοῦ. "Judas was a terrible, walking example of ungodliness in this world, his flesh so bloated that he was not able to pass through a place where a wagon passes easily, not even his bloated head by itself.
18:5 τὰ μὲν γὰρ βλέφαρα τῶν ὀφθαλμῶν αὐτοῦ φασὶ τοσοῦτον ἐξοιδῆσαι, ὡς αὐτὸν μὲν καθόλου τὸ φῶς μὴ βλέπειν, τοὺς ὀφθαλμοὺς δὲ αὐτοῦ μηδὲ ὑπὸ ἰατροῦ [διὰ] διόπτρας ὀφθῆναι δύνασθαι· τοσοῦτον βάθος εἶχον ἀπὸ τῆς ἔξωθεν ἐπιφανείας· For his eyelids, they say, were so swollen that he could not see the light at all, and his eyes could not be seen, even by a doctor using an optical instrument, so far had they sunk below the outer surface.
18:6 τὸ δὲ αἰδοῖον αὐτοῦ πάσης μὲν ἀσχημοσύνης ἀηδέστερον καὶ μεῖζον φαίνεσθαι, φέρεσθαι δὲ δι’ αὐτοῦ ἐκ παντὸς τοῦ σώματος συρρέοντας ἰχῶράς τε καὶ σκώληκας εἰς ὕβριν δ’ αὐτῶν μόνων τῶν ἀναγκαίων. His genitals appeared more loathsome and larger than anyone else's, and when he relieved himself there passed through it pus and worms from every part of his body, much to his shame.
18:7 μετὰ πολλὰς δὲ βασάνους καὶ τιμωρίας ἐν ἰδίῳ, φασί, χωρίῳ τελευτήσαντος, ἀπὸ τῆς ὀδμῆς ἔρημον καὶ ἀοίκητον τὸ χωρίον μέχρι τῆς νῦν γενέσθαι, ἀλλ’ οὐδὲ μέχρι τῆς σήμερον δύνασθαί τινα ἐκεῖνον τὸν τόπον παρελθεῖν, ἐὰν μὴ τὰς ῥῖνας ταῖς χερσὶν ἐπιφράξῃ. τοσαύτη διὰ τῆς σαρκὸς αὐτοῦ καὶ ἐπὶ τῆς γῆς ἔκρυσις ἐχώρησεν. After much agony and punishment, they say, he finally died in his own place, and because of the stench the area is deserted and uninhabitable even now, in fact, to this day one cannot pass that place without holding one’s nose, so great was the discharge from his body, and so far did it spread over the ground."

Chapter 19
Incipit argumentum secundum Iohannem. Here begins the summary of the Gospel according to John:
"Evangelium Iohannis manifestatum et datum est ecclesiis ab Iohanne adhuc in corpore constituto … sicut Papias nomine Hieropolitanus, discipulus Iohannis carus, in exotericis - id est in extremis - quinque libris retulit. Descripsit vero evangelium dictante Iohanne recte." "The Gospel of John was made known and given to the churches by John while he was still in the flesh, as a man of Hierapolis by the name of Papias, a beloved disciple of John, has related in the exoteric – that is the last – part of his five books. Indeed, he wrote down the Gospel correctly as John dictated."

Chapter 20
Ὕστατος γὰρ τούτων Ἰωάννης ὁ τῆς βροντῆς υἱὸς μετακληθείς, πάνυ γηραλέου αὐτοῦ γενομένου, ὡς παρέδοσαν ἡμῖν ὅ τε Εἰρηναῖος καὶ Εὐσέβιος καὶ ἄλλοι πιστοὶ κατὰ διαδοχὴν γεγονότες ἱστορικοί, κατ’ ἐκεῖνο καιροῦ αἱρέσεων ἀναφυεισῶν δεινῶν ὑπηγόρευσε τὸ εὐαγγέλιον τῷ ἑαυτοῦ μαθητῇ Παπίᾳ εὐβιώτῳ τῷ Ἱεραπολίτῃ, πρὸς ἀναπλήρωσιν τῶν πρὸ αὐτοῦ κηρυξάντων τὸν λόγον τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην ἔθνεσιν. For the last of these, John, surnamed "the Son of Thunder," when he was a very old man (as Irenaeus and Eusebius and a succession of other trustworthy historians have handed it down to us) and about the time when terrible heresies had cropped up, dictated the Gospel to his own disciple, the virtuous Papias of Hierapolis, to complete the message of those before him who had preached to the peoples of the whole world.

Chapter 21
21:1 Τοσοῦτον δ’ ἐπέλαμψεν ταῖς τῶν ἀκροατῶν τοῦ Πέτρου διανοίαις εὐσεβείας φέγγος, ὡς μὴ τῇ εἰς ἅπαξ ἱκανῶς ἔχειν ἀρκεῖσθαι ἀκοῇ μηδὲ τῇ ἀγράφῳ τοῦ θείου κηρύγματος διδασκαλίᾳ, παρακλήσεσιν δὲ παντοίαις Μάρκον, οὗ τὸ εὐαγγέλιον φέρεται, ἀκόλουθον ὄντα Πέτρου, λιπαρῆσαι ὡς ἄν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας, μὴ πρότερόν τε ἀνεῖναι ἢ κατεργάσασθαι τὸν ἄνδρα, καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μάρκον εὐαγγελίου γραφῆς. But so great a light of godliness shone upon the minds of Peter's listeners that they were not satisfied with a single hearing or with the oral teaching of the divine proclamation. So, with all kinds of exhortations they begged Mark (whose gospel is extant), since he was Peter's follower, to leave behind a written record of the teaching given to them verbally, and did not quit until they had persuaded the man, and thus they became the immediate cause of the scripture called "The Gospel according to Mark."
21:2 γνόντα δὲ τὸ πραχθέν φασι τὸν ἀπόστολον ἀποκαλύψαντος αὐτῷ τοῦ πνεύματος, ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν ταῖς ἐκκλησίαις. Κλήμης ἐν ἕκτῳ τῶν Ὑποτυπώσεων παρατέθειται τὴν ἱστορίαν, συνεπιμαρτυρεῖ δὲ αὐτῷ καὶ ὁ Ἱεραπολίτης ἐπίσκοπος ὀνόματι Παπίας, τοῦ δὲ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προτέρᾳ ἐπιστολῇ· ἣν καὶ συντάξαι φασὶν ἐπ’ αὐτῆς Ῥώμης, σημαίνειν τε τοῦτ’ αὐτόν, τὴν πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα διὰ τούτων· Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου. And they say that the apostle, aware of what had occurred because the Spirit had revealed it to him, was pleased with their zeal and sanctioned the writing for study in the churches. Clement quotes the story in the sixth book of the Hypotyposes, and the bishop of Hierapolis, named Papias, corroborates him. He also says that Peter mentions Mark in his first epistle, which they say he composed in Rome itself, as he himself indicates, referring to the city metaphorically as Babylon in these words: "She who is in Babylon, who is likewise chosen, sends you greetings, as does Mark, my son."

Chapter 22
… καὶ τὸν … μέγαν Μεθόδιον … ἔτι μὲν καὶ Εἰρηναῖον τὸν Λουγδούνων ἐπίσκοπον καὶ Παπίαν τὸν τῆς Ἱεραπόλεως, τὸν μὲν τοῦ μαρτυρίου τὸν στέφανον ἀναδησάμενον, τοὺς δὲ ἄνδρας ὄντας ἀποστολικούς… ἀλλ’ οὖν εἴ τί γε τῆς ἀληθείας ὠλιγώρησαν καὶ παρηνέχθησαν φθέγξασθαι ἀπεναντίας τοῦ κοινοῦ καὶ ἐκκλησιαστικοῦ δόγματος, ἐν τούτοις μὲν οὐχ ἑπόμεθα, τῆς πατρικῆς δὲ τιμῆς καὶ δόξης οὐμενοῦν οὐδὲν αὐτῶν περικόπτομεν. . .. and the great Methodius ... and also Iranaeus, bishop of Lyons, and Papias, bishop of Hierapolis; the first won the crown of martyrdom, while the latter two were men of apostolic character....But we do not follow them whenever they treated the truth too lightly and were led to speak against the generally-accepted ecclesiastical teaching. We do not at all, however, take anything away from their patristic honour and glory.

Chapter 23
Existing text is in Arabic At this time there lived in Hierapolis a prominent teacher and author of many treatises; he wrote five treatises about the Gospel. In one of these treatises, which he wrote concerning the Gospel of John, he relates that in the book of John the Evangelist there is a report about a woman who was an adulteress. When the people led her before our Lord the Christ (to him be the glory), he spoke to the Jews who had brought her to him: "Whoever among you is himself certain that he is innocent of that of which she is accused, let him now bear witness against her." After he had said this, none of them gave him any answer, and they went away.

Chapter 24
Existing text in Armenian language 24:1 And Papias spoke in the following manner in his treatises:
24:2 "Heaven did not endure his earthly intentions, because it is impossible for light to communicate with darkness.
24:3 He fell to earth, here to live; and when humankind came here, where he was, he did not permit them to live in natural passions; on the contrary, he led them astray into many evils.
24:4 But Michael and his legions, who are guardians of the world, were helping humankind, as Daniel learned; they gave laws and made the prophets wise.
24:5 And all this was war against the dragon, who was setting stumbling blocks for men.
24:6 Then their battle extended into heaven, to Christ himself.
24:7 Yet Christ came, and the law, which was impossible for anyone else, he fulfilled in his body according to the apostle.
24:8 He defeated sin and condemned Satan, and through his death he spread abroad his righteousness over all.
24:9 As this occurred, the victory of Michael and his legions, the guardians of humankind, became complete, and the dragon could resist no more, because the death of Christ exposed him to ridicule and threw him to the earth –
24:10 concerning which, Christ said, 'I saw Satan fallen from heaven like a lightning bolt.'"
24:11 In this sense the teacher understood not his first fall, but the second, which was through the cross; and this did not consist of spatial fall, as at first, but rather of judgment and expectation of a mighty punishment ....

Chapter 25
Existing text in Armenian language But concerning the aloe that people brought [to the tomb of Jesus], some say that it was a mixture of oil and honey, but aloe is certainly a kind of incense. The Geographer and Papias report that there are 15 kinds of aloe in India ....

Chapter 26
Existing text in Armenian language The story of the adulterous woman, which the other Christians have written in their gospel, was wirtten by a certain Papias, a disciple of John, who was declared and condemned as a heretic. Eusebius said this.

Chapter 27
Existing text in Arabic language Therefore Apollonarius, the heretic, together with his companions, abandoned all this brilliant splendor of the living words. He became as blind to the truth as the Jews. He dared to say, particularly like the Pharisees, that after the resurrection of the dead he would live again for a thousand years on earth in Jerusalem with the Messiah, enjoying physical pleasures and offering childish sacrifices and earthly libations before him. When such events will have been completed, at that time we shall be taken up to heaven. Further, he was not shamed by the voice of Paul, who said, "The Kingdom of God is not food or drink, but righteousness, peace, and joy in the Holy Spirit."

Also, in a similar manner Irenaeus, bishop of Lyon in Gaul, strayed in these matters, which were conveyed from the book of Papias, as Eusebius recalls.

Chapter 28
Existing text in Arabic language Papias, bishop of Hierapolis in Asia, who was discipled with John the Evangelist, says in the fourth book of Expositions of the Lord that pleasures will come through foods in the resurrection. And even Irenaeus says the same in a Discourse against Heresies, citing testimony from Papias's book. Afterward, he embraced this doctrine of Apollonarius.

[1] Alt. text in Latin: Haec autem et Papias Iohannis auditor, Polycarpi autem contubernalis, vetus homo, per scripturam testimonium perhibet in quarto librorum suorum: sunt enim illi quinque libri conscripti.⇧