Eusebius History Book 2

Introduction

Note: Our book was compiled from those of Clement, Tertullian, Josephus, and Philo.

Τάδε καὶ ἡ β περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

The contents of the second book of the History of the Church is as follows :

Chapter 1 Περὶ τῆς μετὰ τὴν ἀνάληψιν τοῦ Χριστοῦ διαγωγῆς τῶν ἀποστόλων .
On the Life of the Apostles After the Ascension of Christ.

Chapter 2 Ὅπως Τιβέριος ὑπὸ Πιλάτου τὰ περὶ τοῦ Χριστοῦ διδαχθεὶς ἐκινήθη.
On the Emotion of Tiberius at Learning from Pilate the Story of Christ.

Chapter 3 Ὅπως εἰς πάντα τὸν κόσμον ἐν βραχεῖ χρόνῳ διέδραμεν ὁ περὶ τοῦ Χριστοῦ λόγος .
How in a Short Time the Message Concerning Christ Ran Through the Whole World.

Chapter 4 Ὡς μετὰ Τιβέριον Γάϊος Ἰουδαίων βασιλέα καθίστησιν Ἀγρίππαν , τὸν Ἡρῴδην ἀϊδίῳ ζημιώσας φυγῇ .
How After Tiberius, Caius Appointed Agrippa as King of the Jews and Punished Herod with Perpetual Banishment.

Chapter 5 Ὡς Φίλων ὑπὲρ Ἰουδαίων πρεσβείαν ἐστείλατο πρὸς Γάϊον .
How Philo Was Sent on an Embassy to Caius on Behalf of the Jews.

Chapter 6 Ὅσα Ἰουδαίοις συνερρύη κακὰ μετὰ τὴν κατὰ τοῦ Χριστοῦ τόλμαν .
All the Evils Which Accumulated on the Jews After Their Crime Against Christ.

Chapter 7 Ὡς καὶ Πιλᾶτος ἑαυτὸν διεχρήσατο .
How Pilate Also Committed Suicide.

Chapter 8 Περὶ τοῦ κατὰ Κλαύδιον λιμοῦ .
Concerning the Famine in the Time of Claudius.

Chapter 9 Μαρτύριον Ἰακώβου τοῦ ἀποστόλου .
The Martyrdom of James the Apostle.

Chapter 10 Ὡς Ἀγρίππας ὁ καὶ Ἡρῴδης τοὺς ἀποστόλους διώξας τῆς θείας παραυτίκα δίκης ᾔσθετο .
How Agrippa, Who Was Also Called Herod, Perecuted the Apostles and at Once Felt the Punishment of God.

Chapter 11 Περὶ Θευδᾶ τοῦ γόητος .
On Theudas the Magician.

Chapter 12 Περὶ Ἑλένης τῆς τῶν Ἀδιαβηνῶν βασιλίδος .
On Helena the Queen of the Adiabeni.

Chapter 13 Περὶ Σίμωνος τοῦ μὰγου .
On Simon Magus.

Chapter 14 Περὶ τοῦ κατὰ Ῥώμην κηρύγματος Πέτρου τοῦ ἀποστόλου .
On the Preaching of Peter the Apostle at Rome.

Chapter 15 Περὶ τοῦ κατὰ Μάρκον εὐαγγελίου .
On the Gospel According to Mark.

Chapter 16 Ὡς πρῶτος Μάρκος τοῖς κατ’ Αἴγυπτον τὴν εἰς τὸν Χριστὸν γνῶσιν ἐκήρυξεν .
How Mark Was the First to Preach the Knowledge of Christ to Those in Egypt.

Chapter 17 Οἷα περὶ τῶν κατ’ Αἴγυπτον ἀσκητῶν ὁ Φίλων ἱστορεῖ .
The Narrative of Philo on the Ascetics in Egypt.

Chapter 18 Ὅσα τοῦ Φίλωνος εἰς ἡμᾶς περιῆλθεν συγγράμματα .
The Treatise of Philo Which Have Come Down to Us.

Chapter 19 Οἵα τοὺς ἐν Ἱεροσολύμοις Ἰουδαίους συμφορὰ μετῆλθεν ἐν τῇ τοῦ πάσχα ἡμέρᾳ .
The Misfortunes Which Overtook the Jews in Jerusalem on the Day of the Passover.

Chapter 20 Οἷα καὶ κατὰ Νέρωνα ἐν τοῖς Ἱεροσολύμοις ἐπράχθη .
What Was Done at Jerusalem under Nero.

Chapter 21 Περὶ τοῦ Αἰγυπτίου , οὗ καὶ τῶν ἀποστόλων αἱ Πράξεις ἐμνημόνευσαν .
On the Egyptian Whom the Acts of the Apostles Also Mentioned.

Chapter 22 Ὡς ἐκ τῆς Ἰουδαίας εἰς τὴν Ῥώμην δέσμιος ἀναπεμφθεὶς Παῦλος ἀπολογησάμενος πάσης ἀπελύθη αἰτίας .
How Paul Was Sent as a Prisoner to Rome from Judaea and After Defending Himself Was Acquitted of All Guilt.

Chapter 23 Ὡς ἐμαρτύρησεν Ἰάκωβος ὁ τοῦ κυρίου χρηματίσας ἀδελφός .
How James Who Was Called the Brother of the Lord Suffered Martyrdom.

Chapter 24 Ὡς μετὰ Μάρκον πρῶτος ἐπίσκοπος τῆς Ἀλεξανδρέων ἐκκλησίας Ἀννιανὸς κατέστη .
How After Μark, Αnnianus Was the First to Be Appointed Bishop of the Chureh of the Alexandrians.

Chapter 25 Περὶ τοῦ κατὰ Νέρωνα διωγμοῦ , καθ’ ὃν ἐπὶ Ῥώμης Παῦλος καὶ Πέτρος τοῖς ὑπὲρ εὐσεβείας μαρτυρίοις κατεκοσμήθησαν .
On the Persecution under Nero in Which Ρaul and Peter at Rome Were Adorned with Martyrdom for Religion’s Sake.

Chapter 26 Ὡς μυρίοις κακοῖς περιηλάθησαν Ἰουδαῖοι , καὶ ὡς τὸν ὕστατον πρὸς Ῥωμαίους ἤραντο πόλεμον . Συνῆκται ἡμῖν ἡ βίβλος ἀπὸ τῶν Κλήμεντος Τερτυλλιανοῦ Ἰωσήπου Φίλωνος .
How the Jews Were Pursued By Countless Evils and How They Began the Final War Against the Romans.

Preliminary Introduction

[1] Ὅσα μὲν τῆς ἐκκλησιαστικῆς ἱστορίας ἐχρῆν ὡς ἐν προοιμίῳ διαστείλασθαι τῆς τε θεολογίας πέρι τοῦ σωτηρίου λόγου καὶ τῆς ἀρχαιολογίας τῶν τῆς ἡμετέρας διδασκαλίας δογμάτων ἀρχαιότητός τε τῆς κατὰ Χριστιανοὺς εὐαγγελικῆς πολιτείας , οὐ μὴν ἀλλὰ καὶ ὅσα περὶ τῆς γενομένης ἔναγχος ἐπιφανείας αὐτοῦ , τά τε πρὸ τοῦ πάθους καὶ τὰ περὶ τῆς τῶν ἀποστόλων ἐκλογῆς , ἐν τῷ πρὸ τούτου , συντεμόντες τὰς ἀποδείξεις , διειλήφαμεν·

[1] We have discussed in the preceding book those subjects in ecclesiastical history which it was necessary to treat by way of introduction, and have accompanied them with brief proofs. Such were the divinity of the saving Word, and the antiquity of the doctrines which we teach, as well as of that evangelical life which is led by Christians, together with the events which have taken place in connection with Christ’s recent appearance, and in connection with his passion and with the choice of the apostles.

[2] φέρε δ’ , ἐπὶ τοῦ παρόντος ἤδη καὶ τὰ μετὰ τὴν ἀνάληψιν αὐτοῦ διασκεψώμεθα , τὰ μὲν ἐκ τῶν θείων παρασημαινόμενοι γραμμάτων , τὰ δ’ ἔξωθεν προσιστοροῦντες ἐξ ὧν κατὰ καιρὸν μνημονεύσομεν ὑπομνημάτων .

[2] in the present book let us examine the events which took place after his ascension, confirming some of them from the divine Scriptures, and others from such writings as we shall refer to from time to time.

Chapter 1

1-1 Πρῶτος τοιγαροῦν εἰς τὴν ἀποστολὴν ἀντὶ τοῦ προδότου Ἰούδα κληροῦται Ματθίας , εἷς καὶ αὐτός , ὡς δεδήλωται , τῶν τοῦ κυρίου γενόμενος μαθητῶν . καθίστανται δὲ δι’ εὐχῆς καὶ χειρῶν ἐπιθέσεως τῶν ἀποστόλων εἰς διακονίαν ὑπηρεσίας ἕνεκα τοῦ κοινοῦ ἄνδρες δεδοκιμασμένοι , τὸν ἀριθμὸν ἑπτά , οἱ ἀμφὶ τὸν Στέφανον . ὃς καὶ πρῶτος μετὰ τὸν κύριον ἅμα τῇ χειροτονίᾳ , ὥσπερ εἰς αὐτὸ τοῦτο προαχθείς , λίθοις εἰς θάνατον πρὸς τῶν κυριοκτόνων βάλλεται , καὶ ταύτῃ πρῶτος τὸν αὐτῷ φερώνυμον¹ τῶν ἀξιονίκων τοῦ Χριστοῦ μαρτύρων ἀποφέρεται στέφανον .

First, then, in the place of Judas, the betrayer, Matthias, who, as has been shown was also one of the Seventy, was chosen to the apostolate. And there were appointed to the diaconate, for the service of the congregation, by prayer and the laying on of the hands of the apostles, approved men, seven in number, of whom Stephen was one. He first, after the Lord, was stoned to death at the time of his ordination by the slayers of the Lord, as if he had been promoted for this very purpose. And thus he was the first to receive the crown, corresponding to his name,¹ which belongs to the martyrs of Christ, who are worthy of the meed of victory.

¹Stephen in Greek means a victor’s wreath or crown not a royal crown.

1-2 Τότε δῆτα καὶ Ἰάκωβον , τὸν τοῦ κυρίου λεγόμενον ἀδελφόν , ὅτι δὴ καὶ οὗτος τοῦ Ἰωσὴφ ὠνόμαστο παῖς , τοῦ δὲ Χριστοῦ πατὴρ ὁ Ἰωσήφ , ᾧ μνηστευθεῖσα ἡ παρθένος , πρὶν ἢ συνελθεῖν αὐτούς , εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου , ὡς ἡ ἱερὰ τῶν εὐαγγελίων διδάσκει γραφή· τοῦτον δὴ οὖν αὐτὸν Ἰάκωβον , ὃν καὶ δίκαιον ἐπίκλην οἱ πάλαι δι’ ἀρετῆς ἐκάλουν προτερήματα , πρῶτον ἱστοροῦσιν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας

Then James, whom the ancients surnamed the Just on account of the excellence of his virtue, is recorded to have been the first to be made bishop of the church of Jerusalem. This James was called the brother of the Lord because he was known as a son of Joseph, and Joseph was supposed to be the father of Christ, because the Virgin, being betrothed to him, was found with child by the Holy Ghost before they came together,¹ as the account of the holy Gospels shows.

¹Matthew 1:18

1-3 τὸν τῆς ἐπισκοπῆς ἐγχειρισθῆναι θρόνον· Κλήμης ἐν ἕκτῳ τῶν Ὑποτυπώσεων γράφων ὧδε παρίστησιν “ Πέτρον γάρ φησιν καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνάληψιν τοῦ σωτῆρος , ὡς ἂν καὶ ὑπὸ τοῦ σωτῆρος προτετιμημένους , μὴ ἐπιδικάζεσθαι δόξης , ἀλλὰ Ἰάκωβον τὸν δίκαιον ἐπίσκοπον τῶν Ἱεροσολύμων ἑλέσθαι . ”	But Clement in the sixth book of his Hypotyposes writes thus: for they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem.
1-4 ὁ δ’ αὐτὸς ἐν ἑβδόμῳ τῆς αὐτῆς ὑποθέσεως ἔτι καὶ ταῦτα περὶ αὐτοῦ φησιν “ Ἰακώβῳ τῷ δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκεν τὴν γνῶσιν ὁ κύριος , οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν , οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα· ὧν εἷς ἦν καὶ Βαρναβᾶς . δύο δὲ γεγόνασιν Ἰάκωβοι , εἷς ὁ δίκαιος , ὁ κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλῳ πληγεὶς εἰς θάνατον , ἕτερος δὲ ὁ καρατομηθείς . ”	But the same writer, in the seventh book of the same work, relates also the following things concerning him: the Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one. But there were two Jameses: one called the Just, who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller, and another who was beheaded.
1-5 Αὐτοῦ δὴ τοῦ δικαίου καὶ ὁ Παῦλος μνημονεύει γράφων “ ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον , εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου . ”	Paul also makes mention of the same James the Just, where he writes, Other of the apostles saw I none, save James the Lord’s brother.¹

¹Galatians 1:19

1-6 Ἐν τούτοις καὶ τὰ τῆς τοῦ σωτῆρος ἡμῶν πρὸς τὸν τῶν Ὀσροηνῶν βασιλέα τέλος ἐλάμβανεν ὑποσχέσεως . ὁ γοῦν Θωμᾶς τὸν Θαδδαῖον κινήσει θειοτέρᾳ ἐπὶ τὰ Ἔδεσσα κήρυκα καὶ εὐαγγελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει , ὡς ἀπὸ τῆς εὑρεθείσης αὐτόθι γραφῆς μικρῷ πρόσθεν ἐδηλώσαμεν·

At that time also the promise of our Saviour to the king of the Osrhoenians was fulfilled. For Thomas, under a divine impulse, sent Thaddeus to Edessa as a preacher and evangelist of the religion of Christ, as we have shown a little above from the document found there.

1-7 ὁ δὲ τοῖς τόποις ἐπιστάς , τόν τε Ἄβγαρον ἰᾶται τῷ Χριστοῦ λόγῳ καὶ τοὺς αὐτόθι πάντας τοῖς τῶν θαυμάτων παραδόξοις ἐκπλήττει , ἱκανῶς τε αὐτοὺς τοῖς ἔργοις διαθεὶς καὶ ἐπὶ σέβας ἀγαγὼν τῆς τοῦ Χριστοῦ δυνάμεως , μαθητὰς τῆς σωτηρίου διδασκαλίας κατεστήσατο , εἰς ἔτι τε νῦν ἐξ ἐκείνου ἡ πᾶσα τῶν Ἐδεσσηνῶν πόλις τῇ Χριστοῦ προσανάκειται προσηγορίᾳ ,¹ οὐ τὸ τυχὸν ἐπιφερομένη δεῖγμα τῆς τοῦ σωτῆρος ἡμῶν καὶ εἰς αὐτοὺς εὐεργεσίας .

When he came to that place he healed Abgarus by the word of Christ; and after bringing all the people there into the right attitude of mind by means of his works, and leading them to adore the power of Christ, he made them disciples of the Saviour’s teaching. And from that time down to the present the whole city of the Edessenes has been devoted to the name of Christ,¹ offering no common proof of the beneficence of our Saviour toward them also.

¹This seems merely to mean “became converted to Christianity.”

1-8 καὶ ταῦτα δ’ ὡς ἐξ ἀρχαίων ἱστορίας εἰρήσθω· μετίωμεν δ’ αὖθις ἐπὶ τὴν θείαν γραφήν .	These things have been drawn from ancient accounts; but let us now turn again to the divine Scripture.
1-9 Γενομένου δῆτα ἐπὶ τῇ τοῦ Στεφάνου μαρτυρίᾳ πρώτου καὶ μεγίστου πρὸς αὐτῶν Ἰουδαίων κατὰ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας διωγμοῦ πάντων τε τῶν μαθητῶν πλὴν ὅτι μόνων τῶν δώδεκα ἀνὰ τὴν Ἰουδαίαν τε καὶ Σαμάρειαν διασπαρέντων , τινὲς , ᾗ φησιν ἡ θεία γραφή , διελθόντες ἕως Φοινίκης καὶ Κύπρου καὶ Ἀντιοχείας οὔπω μὲν ἔθνεσιν οἷοί τε ἦσαν τοῦ τῆς πίστεως μεταδιδόναι λόγου τολμᾶν , μόνοις δὲ τοῦτον Ἰουδαίοις κατήγγελλον .	When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen, and when all the disciples, except the Twelve, were scattered throughout Judea and Samaria, some, as the divine Scripture says, went as far as Phoenicia and Cyprus and Antioch, but could not yet venture to impart the word of faith to the nations, and therefore preached it to the Jews alone.
1-10 τηνικαῦτα καὶ Παῦλος ἐλυμαίνετο εἰς ἔτι τότε τὴν ἐκκλησίαν , κατ’ οἴκους τῶν πιστῶν εἰσπορευόμενος σύρων τε ἄνδρας καὶ γυναῖκας καὶ εἰς φυλακὴν παραδιδούς .	During this time Paul was still persecuting the church, and entering the houses of believers was dragging men and women away and committing them to prison.
1-11 βαλλομένης ἀλλὰ καὶ Φίλιππος , εἷς τῶν ἅμα Στεφάνῳ προχειρισθέντων εἰς τὴν διακονίαν , ἐν τοῖς διασπαρεῖσιν γενόμενος , κάτεισιν εἰς τὴν Σαμάρειαν , θείας τε ἔμπλεως δυνάμεως κηρύττει πρῶτος τοῖς αὐτόθι τὸν λόγον , τοσαύτη δ’ αὐτῷ θεία συνήργει χάρις , ὡς καὶ Σίμωνα τὸν Μάγον μετὰ πλείστων ὅσων τοῖς αὐτοῦ λόγοις ἑλχθῆναι .	Philip also, one of those who with Stephen had been entrusted with the diaconate, being among those who were scattered abroad, went down to Samaria, and being filled with the divine power, he first preached the word to the inhabitants of that country. And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words.
1-12 ἐπὶ τοσοῦτον δ’ ὁ Σίμων βεβοημένος κατ’ ἐκεῖνο καιροῦ τῶν ἠπατημένων ἐκράτει γοητείᾳ , ὡς τὴν μεγάλην αὐτὸν ἡγεῖσθαι εἶναι δύναμιν τοῦ Θεοῦ . τότε δ’ οὖν καὶ οὗτος τὰς ὑπὸ τοῦ Φιλίππου δυνάμει θείᾳ τελουμένας καταπλαγεὶς παραδοξοποιίας , ὑποδύεται καὶ μέχρι λουτροῦ τὴν εἰς Χριστὸν πίστιν καθυποκρίνεται·	Simon was at that time so celebrated, and had acquired, by his jugglery, such influence over those who were deceived by him, that he was thought to be the Great Power of God.¹ But at this time, being amazed at the wonderful deeds wrought by Philip through the divine power, he feigned and counterfeited faith in Christ, even going so far as to receive baptism.

¹According to Eusebius here, Simon Magus was called τὴν μεγάλην δύναμιν τοῦ θεοῦ. In Acts 8:10 , he was called ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη. According to Irenaeus (I.23.1) he was called "the loftiest of all powers, that is, the one who is father over all things" (sublissimam virtutem, hoc est, eum qui sit nuper omnia Pater). According to Justin Martyr (Apology I.26), he was called τὸν πρῶτον θεόν. According to the Clementine Homilies (II.22) he wished to be called "a certain supreme power of God" (ἁ νωτάτη τις δύναμις). According to the Clementine Recognitions (II.7) he was called the "Standing One" (hinc ergo Stans appellatur).

1-13 ὃ καὶ θαυμάζειν ἄξιον εἰς δεῦρο γινόμενον πρὸς τῶν ἔτι καὶ νῦν τὴν ἀπ’ ἐκείνου μιαρωτάτην μετιόντων αἵρεσιν , οἳ τῇ τοῦ σφῶν προπάτορος μεθόδῳ τὴν ἐκκλησίαν λοιμώδους καὶ ψωραλέας νόσου δίκην ὑποδυόμενοι , τὰ μέγιστα λυμαίνονται τοὺς οἷς ἐναπομάξασθαι οἷοί τε ἂν εἶεν τὸν ἐν αὐτοῖς ἀποκεκρυμμένον δυσαλθῆ καὶ χαλεπὸν ἰόν .	And what is surprising, the same thing is done even to this day by those who follow his most impure heresy. For they, after the manner of their forefather, slipping into the Church, like a pestilential and leprous disease greatly afflict those into whom they are able to infuse the deadly and terrible poison concealed in themselves.
1-14 ἤδη γέ τοι πλείους τούτων ἀπεώσθησαν , ὁποῖοί τινες εἶεν τὴν μοχθηρίαν ἁλόντες , ὥσπερ οὖν καὶ ὁ Σίμων αὐτὸς πρὸς τοῦ Πέτρου καταφωραθεὶς ὃς ἦν , τὴν προσήκουσαν ἔτισεν τιμωρίαν .	The most of these have been expelled as soon as they have been caught in their wickedness, as Simon himself, when detected by Peter, received the merited punishment.
1-15 ἀλλὰ γὰρ εἰς αὔξην ὁσημέραι προϊόντος τοῦ σωτηρίου κηρύγματος , οἰκονομία τις ἦγεν ἀπὸ τῆς Αἰθιόπων γῆς τῆς αὐτόθι βασιλίδος , κατά τι πάτριον ἔθος ὑπὸ γυναικὸς τοῦ ἔθνους εἰς ἔτι νῦν βασιλευομένου , δυνάστην·	But as the preaching of the Saviour’s Gospel was daily advancing, a certain providence led from the land of the Ethiopians an officer of the queen of that country, for Ethiopia even to the present day is ruled, according to ancestral custom, by a woman.
1-16 ὃν πρῶτον ἐξ ἐθνῶν πρὸς τοῦ Φιλίππου δι’ ἐπιφανείας τὰ τοῦ θείου λόγου ὄργια μετασχόντα τῶν τε ἀνὰ τὴν οἰκουμένην πιστῶν ἀπαρχὴν γενόμενον , πρῶτον κατέχει λόγος ἐπὶ τὴν πάτριον παλινοστήσαντα γῆν εὐαγγελίσασθαι τὴν τοῦ τῶν ὅλων Θεοῦ γνῶσιν καὶ τὴν ζωοποιὸν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν ἐπιδημίαν , ἔργῳ πληρωθείσης δι’ αὐτοῦ τῆς “ Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ Θεῷ”	He, first among the Gentiles, received of the mysteries of the divine word from Philip in consequence of a revelation, and having become the first-fruits of believers throughout the world, he is said to have been the first on returning to his country to proclaim the knowledge of the God of the universe and the life-giving sojourn of our Saviour among men; so that through him in truth the prophecy obtained its fulfillment, which declares that Ethiopia stretches out her hand unto God.
1-17 περιεχούσης προφητείας . ἐπὶ τούτοις Παῦλος , τὸ τῆς ἐκλογῆς σκεῦος , οὐκ ἐξ ἀνθρώπων οὐδὲ δι’ ἀνθρώπων , δι’ ἀποκαλύψεως δ’ αὐτοῦ Ἰησοῦ Χριστοῦ καὶ Θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν , ἀπόστολος ἀναδείκνυται , δι’ ὀπτασίας καὶ τῆς κατὰ τὴν ἀποκάλυψιν οὐρανίου φωνῆς ἀξιωθεὶς τῆς κλήσεως .	In addition to these, Paul, that chosen vessel,¹ not of men neither through men, but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead,² was appointed an apostle, being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven.

¹ Acts 9:15
²Galatians 1:1

Chapter 2

2-1 Καὶ δὴ τῆς παραδόξου τοῦ σωτῆρος ἡμῶν ἀναστάσεώς τε καὶ εἰς οὐρανοὺς ἀναλήψεως τοῖς πλείστοις ἤδη περιβοήτου καθεστώσης , παλαιοῦ κεκρατηκότος ἔθους τοῖς τῶν ἐθνῶν ἄρχουσι τὰ παρὰ σφίσιν καινοτομούμενα τῷ τὴν βασίλειον ἀρχὴν ἐπικρατοῦντι σημαίνειν , ὡς ἂν μηδὲν αὐτὸν διαδιδράσκοι τῶν γινομένων , τὰ περὶ τῆς ἐκ νεκρῶν ἀναστάσεως τοῦ σωτῆρος ἡμῶν Ἰησοῦ εἰς πάντας ἤδη καθ’ ὅλης Παλαιστίνης βεβοημένα Πιλᾶτος Τιβερίῳ βασιλεῖ κοινοῦται , τάς τε ἄλλας αὐτοῦ πυθόμενος τεραστίας καὶ ὡς ὅτι μετὰ θάνατον ἐκ νεκρῶν¹ ἀναστὰς ἤδη Θεὸς εἶναι παρὰ τοῖς πολλοῖς πεπίστευκτο .

And when the wonderful resurrection and ascension of our Saviour into heaven of our Saviour was now already generally famous, and in accordance with the ancient custom that those who were ruling οver the nations should report to him who held the imperial office any new movement among them, in οrder that no event might escape his notice, Pilate communicated to the Εmperor Tiberius the story of the resurrection from the dead of our Saviour Jesus as already famous among all throughout all Palestine, together with the information he had gained of his οther wonders and how he was already believed by many to be a God, in that after death he had risen from the dead.¹

¹Several versions of Pilate’s report are extant, all obviously fictitious.

2-2 τὸν δὲ Τιβέριον ἀνενεγκεῖν ἐπὶ τὴν σύγκλητον ἐκείνην τ’ ἀπώσασθαί φασι τὸν λόγον , τῷ μὲν δοκεῖν , ὅτι μὴ πρότερον αὐτὴ τοῦτο δοκιμάσασα ἦν , παλαιοῦ νόμου κεκρατηκότος μὴ ἄλλως τινὰ παρὰ Ῥωμαίοις θεοποιεῖσθαι μὴ οὐχὶ ψήφῳ καὶ δόγματι συγκλήτου , τῇ δ’ ἀληθείᾳ , ὅτι μηδὲ τῆς ἐξ ἀνθρώπων ἐπικρίσεώς τε καὶ συστάσεως ἡ σωτήριος τοῦ θείου κηρύγματος ἐδεῖτο διδασκαλία·	They say that Tiberius referred the matter to the Senate, but that they rejected it, ostensibly because they had not first examined into the matter (for an ancient law prevailed that no one should be made a God by the Romans except by a vote and decree of the Senate), but in reality because the saving teaching of the divine Gospel did not need the confirmation and recommendation of men.
2-3 ταύτῃ δ’ οὖν ἀπωσαμένης τὸν προσαγγελθέντα περὶ τοῦ σωτῆρος ἡμῶν λόγον τῆς Ῥωμαίων βουλῆς , τὸν Τιβέριον ἣν καὶ πρότερον εἶχεν γνώμην τηρήσαντα , μηδὲν ἄτοπον κατὰ τῆς τοῦ Χριστοῦ διδασκαλίας ἐπινοῆσαι .	But although the Senate of the Romans rejected the proposition made concerning our Saviour, Tiberius still retained the opinion which he had held at first, and contrived no hostile measures against the teaching of Christ.
2-4 Ταῦτα Τερτυλλιανὸς τοὺς Ῥωμαίων νόμους ἠκριβωκώς , ἀνὴρ τά τε ἄλλα ἔνδοξος καὶ τῶν μάλιστα ἐπὶ Ῥώμης λαμπρῶν , ἐν τῇ γραφείσῃ μὲν αὐτῷ Ῥωμαίων φωνῇ , μεταβληθείσῃ δ’ ἐπὶ τὴν Ἑλλάδα γλῶσσαν ὑπὲρ Χριστιανῶν ἀπολογίᾳ τίθησιν , κατὰ λέξιν τοῦτον ἱστορῶν τὸν τρόπον	These things are recorded by Tertullian, a man well versed in the laws of the Romans, and in other respects of high repute, and one of those especially distinguished in Rome. In his apology for the Christians, which was written by him in the Latin language, and has been translated into Greek, he writes as follows:
2-5 “ ἵνα δὲ καὶ ἐκ τῆς γενέσεως διαλεχθῶμεν τῶν τοιούτων νόμων , παλαιὸν ἦν δόγμα μηδένα Θεὸν ὑπὸ βασιλέως καθιεροῦσθαι , πρὶν ὑπὸ τῆς συγκλήτου δοκιμασθῆναι . Μάρκος Αἰμίλιος οὕτως περί τινος εἰδώλου πεποίηκεν Ἀλβούρνου . καὶ τοῦτο ὑπὲρ τοῦ ἡμῶν λόγου πεποίηται , ὅτι παρ’ ὑμῖν ἀνθρωπείᾳ δοκιμῇ ἡ θεότης δίδοται . ἐὰν μὴ ἀνθρώπῳ Θεὸς ἀρέσῃ , Θεὸς οὐ γίνεται· οὕτως κατά γε τοῦτο ἄνθρωπον Θεῷ ἵλεω εἶναι προσῆκεν .	But in order that we may give an account of these laws from their origin, it was an ancient decree that no one should be consecrated a God by the emperor until the Senate had expressed its approval. Marcus Aurelius did thus concerning a certain idol, Alburnus. And this is a point in favor of our doctrine, that among you divine dignity is conferred by human decree. If a God does not please a man he is not made a God. Thus, according to this custom, it is necessary for man to be gracious to God.
2-6 Τιβέριος οὖν , ἐφ’ οὗ τὸ τῶν Χριστιανῶν ὄνομα εἰς τὸν κόσμον εἰσελήλυθεν , ἀγγελθέντος αὐτῷ ἐκ Παλαιστίνης τοῦ δόγματος τούτου , ἔνθα πρῶτον ἤρξατο , τῇ συγκλήτῳ ἀνεκοινώσατο , δῆλος ὢν ἐκείνοις ὡς τῷ δόγματι ἀρέσκεται . ἡ δὲ σύγκλητος , ἐπεὶ οὐκ αὐτὴ δεδοκιμάκει , ἀπώσατο· ὁ δὲ ἐν τῇ αὐτοῦ ἀποφάσει ἔμεινεν , ἀπειλήσας θάνατον τοῖς τῶν Χριστιανῶν κατηγόροις .”¹ Τῆς οὐρανίου προνοίας κατ’ οἰκονομίαν τοῦτ’ αὐτῷ πρὸς νοῦν βαλλομένης , ὡς ἂν ἀπαραποδίστως ἀρχὰς ἔχων ὁ τοῦ εὐαγγελίου λόγος πανταχόσε γῆς διαδράμοι .	Tiberius, therefore, under whom the name of Christ made its entry into the world, when this doctrine was reported to him from Palestine, where it first began, communicated with the Senate, making it clear to them that he was pleased with the doctrine. But the Senate, since it had not itself proved the matter, rejected it. But Tiberius continued to hold his own opinion, and threatened death to the accusers of the Christians.¹ Heavenly providence had wisely instilled this into his mind in order that the doctrine of the Gospel, unhindered at its beginning, might spread in all directions throughout the world.

¹Ekusebius seems to imply that the following sentence is part of Tertullian. This is not so in the Latin manuscripts.

Chapter 3

3-1 Οὕτω δῆτα οὐρανίῳ δυνάμει καὶ συνεργίᾳ ἀθρόως οἷά τις ἡλίου βολὴ τὴν σύμπασαν οἰκουμένην ὁ σωτήριος κατηύγαζε λόγος . αὐτίκα ταῖς θείαις ἑπομένως γραφαῖς ἐπὶ “πᾶσαν” προῄει “τὴν γῆν ὁ φθόγγος” τῶν θεσπεσίων εὐαγγελιστῶν αὐτοῦ καὶ ἀποστόλων , “καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν . ”	Thus, under the influence of heavenly power, and with the divine co-operation, the doctrine of the Saviour, like the rays of the sun, quickly illumined the whole world; and straightway, in accordance with the divine Scriptures, the voice of the inspired evangelists and apostles went forth through all the earth, and their words to the end of the world.
3-2 καὶ δῆτα ἀνὰ πάσας πόλεις τε καὶ κώμας , πληθυούσης ἅλωνος δίκην , μυρίανδροι καὶ παμπληθεῖς ἀθρόως ἐκκλησίαι συνεστήκεσαν , Οἵ τε ἐκ προγόνων διαδοχῆς καὶ τῆς ἀνέκαθεν πλάνης παλαιᾷ νόσῳ δεισιδαιμονίας εἰδώλων τὰς ψυχὰς πεπεδημένοι , πρὸς τῆς τοῦ Χριστοῦ δυνάμεως διὰ τῆς τῶν φοιτητῶν αὐτοῦ διδασκαλίας τε ὁμοῦ καὶ παραδοξοποιίας ὥσπερ δεινῶν δεσποτῶν ἀπηλλαγμένοι εἱργμῶν τε χαλεπωτάτων λύσιν εὑράμενοι , πάσης μὲν δαιμονικῆς κατέπτυον πολυθεΐας , ἕνα δὲ μόνον εἶναι Θεὸν ὡμολόγουν , τὸν τῶν συμπάντων δημιουργόν , τοῦτόν τε αὐτὸν θεσμοῖς ἀληθοῦς εὐσεβείας δι’ ἐνθέου καὶ σώφρονος θρῃσκείας τῆς ὑπὸ τοῦ σωτῆρος ἡμῶν τῷ τῶν ἀνθρώπων βίῳ κατασπαρείσης ἐγέραιρον .	In every city and village, churches were quickly established, filled with multitudes of people like a replenished threshing-floor. And those whose minds, in consequence of errors which had descended to them from their forefathers, were fettered by the ancient disease of idolatrous superstition, were, by the power of Christ operating through the teaching and the wonderful works of his disciples, set free, as it were, from terrible masters, and found a release from the most cruel bondage. They renounced with abhorrence every species of demoniacal polytheism, and confessed that there was only one God, the creator of all things, and him they honored with the rites of true piety, through the inspired and rational worship which has been planted by our Saviour among men.
3-3 ἀλλὰ γὰρ τῆς χάριτος ἤδη τῆς θείας καὶ ἐπὶ τὰ λοιπὰ χεομένης ἔθνη καὶ πρώτου μὲν κατὰ τὴν Παλαιστίνων Καισάρειαν Κορνηλίου σὺν ὅλῳ τῷ οἴκῳ δι’ ἐπιφανείας θειοτέρας ὑπουργίας τε Πέτρου τὴν εἰς Χριστὸν πίστιν καταδεξαμένου πλείστων τε καὶ ἄλλων ἐπ’ Ἀντιοχείας Ἑλλήνων , οἷς οἱ κατὰ τὸν Στεφάνου διωγμὸν διασπαρέντες ἐκήρυξαν , ἀνθούσης ἄρτι καὶ πληθυούσης τῆς κατὰ Ἀντιόχειαν ἐκκλησίας ἐν ταὐτῷ τε ἐπιπαρόντων πλείστων ὅσων τῶν τε ἀπὸ Ἱεροσολύμων προφητῶν καὶ σὺν αὐτοῖς Βαρναβᾶ καὶ Παύλου ἑτέρου τε πλήθους ἐπὶ τούτοις ἀδελφῶν , ἡ Χριστιανῶν προσηγορία τότε πρῶτον αὐτόθι ὥσπερ ἀπ’ εὐθαλοῦς καὶ γονίμου πηγῆς ἀναδίδοται .	But the divine grace being now poured out upon the rest of the nations, Cornelius, of Caesarea in Palestine, with his whole house, through a divine revelation and the agency of Peter, first received faith in Christ; and after him a multitude of other Greeks in Antioch, to whom those who were scattered by the persecution of Stephen had preached the Gospel. When the church of Antioch was now increasing and abounding, and a multitude of prophets from Jerusalem were on the ground, among them Barnabas and Paul and in addition many other brothers, the name of Christians first sprang up there, as from a fresh and life-giving fountain.
3-4 καὶ Ἄγαβος μέν , εἷς τῶν συνόντων αὐτοῖς προφητῶν , περὶ τοῦ μέλλειν ἔσεσθαι λιμὸν προθεσπίζει , Παῦλος δὲ καὶ Βαρναβᾶς ἐξυπηρετησόμενοι τῇ τῶν ἀδελφῶν παραπέμπονται διακονίᾳ .	And Agabus, one of the prophets who was with them, uttered a prophecy concerning the famine which was about to take place, and Paul and Barnabas were sent to relieve the necessities of the brothers.

Chapter 4

4-1 Τιβέριος μὲν οὖν ἀμφὶ τὰ δύο καὶ εἴκοσι βασιλεύσας ἔτη τελευτᾷ ,¹ μετὰ δὲ τοῦτον Γάϊος τὴν ἡγεμονίαν παραλαβών , αὐτίκα τῆς Ἰουδαίων ἀρχῆς Ἀγρίππᾳ² τὸ διάδημα περιτίθησιν , βασιλέα καταστήσας αὐτὸν τῆς τε Φιλίππου καὶ τῆς Λυσανίου τετραρχίας , πρὸς αἷς μετ’ οὐ πολὺν αὐτῷ χρόνον καὶ τὴν Ἡρῴδου τετραρχίαν παραδίδωσιν , ἀϊδίῳ φυγῇ τὸν Ἡρῴδην “οὗτος δ’ ἦν ὁ κατὰ τὸ πάθος τοῦ σωτῆρος ’ σὺν καὶ τῇ γυναικὶ Ἡρῳδιάδι πλείστων ἕνεκα ζημιώσας αἰτιῶν . μάρτυς Ἰώσηπος καὶ τούτων .

Tiberius died, after having reigned about twenty-two years,¹ and Caius succeeded him in the empire. He immediately gave the government of the Jews to Agrippa,² making him king over the tetrarchies of Philip and of Lysanias; in addition to which he bestowed upon him, not long afterward, the tetrarchy of Herod, having punished Herod (the one under whom the Saviour suffered ) and his wife Herodias with perpetual exile on account of numerous crimes. Josephus is a witness to these facts.

¹He died March 16, AD 37.
²See Introduction for the family of Herod. This is Agrippa I., son of Aristobulus and grandson of Herod the Great. the Herod mentioned in the next sentence is Herod Antipas, Agrippa’s uncle.

4-2 Κατὰ δὴ τοῦτον Φίλων ἐγνωρίζετο πλείστοις , ἀνὴρ οὐ μόνον τῶν ἡμετέρων , ἀλλὰ καὶ τῶν ἀπὸ τῆς ἔξωθεν ὁρμωμένων παιδείας ἐπισημότατος . τὸ μὲν οὖν γένος ἀνέκαθεν Ἑβραῖος ἦν , τῶν δ’ ἐπ’ Ἀλεξανδρείας ἐν τέλει διαφανῶν οὐδενὸς χείρων , περὶ δὲ τὰ θεῖα καὶ πάτρια μαθήματα ὅσον τε καὶ ὁπηλίκον εἰσενήνεκται πόνον , ἔργῳ πᾶσι δῆλος , καὶ περὶ τὰ φιλόσοφα δὲ καὶ ἐλευθέρια τῆς ἔξωθεν παιδείας οἷός τις ἦν , οὐδὲν δεῖ λέγειν , ὅτε μάλιστα τὴν κατὰ Πλάτωνα καὶ Πυθαγόραν ἐζηλωκὼς ἀγωγήν , διενεγκεῖν ἅπαντας τοὺς καθ’ ἑαυτὸν ἱστορεῖται .

Under this emperor, Philo became known; a man most celebrated not only among many of our own, but also among many scholars without the Church. He was a Hebrew by birth, but was inferior to none of those who held high dignities in Alexandria. How exceedingly he labored in the Scriptures and in the studies of his nation is plain to all from the work which he has done. How familiar he was with philosophy and with the liberal studies of foreign nations, it is not necessary to say, since he is reported to have surpassed all his contemporaries in the study of Platonic and Pythagorean philosophy, to which he particularly devoted his attention.

Chapter 5

5-1 καὶ δὴ τὰ κατὰ Γάϊον οὗτος Ἰουδαίοις συμβάντα πέντε βιβλίοις παραδίδωσιν , ὁμοῦ τὴν Γαΐου διεξιὼν φρενοβλάβειαν , ὡς Θεὸν ἑαυτὸν ἀναγορεύσαντος καὶ μυρία περὶ τὴν ἀρχὴν ἐνυβρικότος , τάς τε κατ’ αὐτὸν Ἰουδαίων ταλαιπωρίας καὶ ἣν αὐτὸς στειλάμενος ἐπὶ τῆς Ῥωμαίων πόλεως ὑπὲρ τῶν κατὰ τὴν Ἀλεξάνδρειαν ὁμοεθνῶν ἐποιήσατο πρεσβείαν , ὅπως τε ἐπὶ τοῦ Γαΐου καταστὰς ὑπὲρ τῶν πατρίων νόμων , οὐδέν τι πλέον γέλωτος καὶ διασυρμῶν ἀπηνέγκατο , μικροῦ δεῖν καὶ τὸν περὶ τῆς ζωῆς ἀνατλὰς κίνδυνον .	He recounts at the same time the madness of Caius: how he called himself a god, and performed as emperor innumerable acts of tyranny; and he describes further the miseries of the Jews under him, and gives a report of the embassy upon which he himself was sent to Rome in behalf of his fellow-countrymen in Alexandria; how when he appeared before Caius in behalf of the laws of his fathers he received nothing but laughter and ridicule, and almost incurred the risk of his life.
5-2 Μέμνηται καὶ τούτων ὁ Ἰώσηπος , ἐν ὀκτωκαιδεκάτῳ τῆς Ἀρχαιολογίας κατὰ λέξιν ταῦτα γράφων “καὶ δὴ στάσεως ἐν Ἀλεξανδρείᾳ γενομένης Ἰουδαίων τε οἳ ἐνοικοῦσι , καὶ Ἑλλήνων , τρεῖς Ἀφ’ ἑκατέρας τῆς στάσεως πρεσβευταὶ αἱρεθέντες παρῆσαν πρὸς τὸν Γάϊον .	Josephus also makes mention of these things in the eighteenth book of his Antiquities, in the following words: A sedition having arisen in Alexandria between the Jews that dwell there and the Greeks, three deputies were chosen from each faction and went to Caius.
5-3 καὶ ἦν γὰρ τῶν Ἀλεξανδρέων πρέσβεων εἷς Ἀπίων , ὃς πολλὰ εἰς τοὺς Ἰουδαίους ἐβλασφήμησεν , ἄλλα τε λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν· πάντων γοῦν , ὅσοι τῇ Ῥωμαίων ἀρχῇ ὑποτελεῖς εἶεν , βωμοὺς τῷ Γαΐῳ καὶ ναοὺς ἱδρυμένων τά τε ἄλλα ἐν πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων , μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ ὅρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι·	One of the Alexandrian deputies was Apion, who uttered many slanders against the Jews; among other things saying that they neglected the honors due to Caesar. For while all other subjects of Rome erected altars and temples to Caius, and in all other respects treated him just as they did the gods, they alone considered it disgraceful to honor him with statues and to swear by his name.
5-4 πολλὰ δὲ καὶ χαλεπὰ Ἀπίωνος εἰρηκότος , ὑφ’ ὧν ἀρθῆναι ἤλπιζεν τὸν Γάϊον καὶ εἰκὸς ἦν , Φίλων ὁ προεστὼς τῶν Ἰουδαίων τῆς πρεσβείας , ἀνὴρ τὰ πάντα ἔνδοξος Ἀλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος , οἷός τε ἦν ἐπ’ ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων ,	And when Apion had uttered many severe charges by which he hoped that Caius would be aroused, as indeed was likely, Philo, the chief of the Jewish embassy, a man celebrated in every respect, a brother of Alexander the Alabarch, and not unskilled in philosophy, was prepared to enter upon a defense in reply to his accusations.
5-5 διακλείει δ’ αὐτὸν Γάϊος , κελεύσας ἐκποδὼν ἀπελθεῖν , περιοργής τε ὢν φανερὸς ἦν ἐργασόμενός τι δεινὸν αὐτούς .	But Caius prevented him and ordered him to leave, and being very angry, it was plain that he meditated some severe measure against them.
5-6 ὁ δὲ Φίλων ἔξεισι περιυβρισμένος , καί φησιν πρὸς τοὺς Ἰουδαίους οἳ περὶ αὐτὸν ἦσαν , ὡς χρὴ θαρρεῖν , Γαΐου μὲν αὐτοῖς ὠργισμένου , ἔργῳ δὲ ἤδη τὸν Θεὸν ἀντιπαρεξάγοντος . ”	And Philo departed covered with insult and told the Jews that were with him to be of good courage; for while Caius was raging against them he was in fact already contending with God.
5-7 Ταῦτα ὁ Ἰώσηπος . καὶ αὐτὸς δὲ ὁ Φίλων ἐν ᾗ συνέγραψεν Πρεσβείᾳ τὰ κατὰ μέρος ἀκριβῶς τῶν τότε πραχθέντων αὐτῷ δηλοῖ , ὧν τὰ πλεῖστα παρείς , ἐκεῖνα μόνα παραθήσομαι , δι’ ὧν τοῖς ἐντυγχάνουσι προφανὴς γενήσεται δήλωσις τῶν ἅμα τε καὶ οὐκ εἰς μακρὸν τῶν κατὰ τοῦ Χριστοῦ τετολμημένων ἕνεκεν Ἰουδαίοις συμβεβηκότων .	Thus far Josephus. And Philo himself, in the work on the Embassy which he wrote, describes accurately and in detail the things which were done by him at that time. But I shall omit the most of them and record only those things which will make clearly evident to the reader that the misfortunes of the Jews came upon them not long after their daring deeds against Christ and on account of the same.
5-8 πρῶτον δὴ οὖν κατὰ Τιβέριον ἐπὶ μὲν τῆς Ῥωμαίων πόλεως ἱστορεῖ Σηιανόν Σηιανόν , τῶν τότε παρὰ βασιλεῖ πολλὰ δυνάμενον , ἄρδην τὸ πᾶν ἔθνος ἀπολέσθαι σπουδὴν εἰσαγηοχέναι , ἐπὶ δὲ τῆς Ἰουδαίας Πιλᾶτον , καθ’ ὃν τὰ περὶ τὸν σωτῆρα τετόλμητο , περὶ τὸ ἐν Ἱεροσολύμοις ἔτι τότε συνεστὸς ἱερὸν ἐπιχειρήσαντά τι παρὰ τὸ Ἰουδαίοις ἐξόν , τὰ μέγιστα αὐτοὺς ἀναταράξαι ,	And in the first place he relates that at Rome in the reign of Tiberius, Sejanus, who at that time enjoyed great influence with the emperor, made every effort to destroy the Jewish nation utterly; and that in Judea, Pilate, under whom the crimes against the Saviour were committed, attempted something contrary to the Jewish law in respect to the temple, which was at that time still standing in Jerusalem, and excited them to the greatest tumults.

Chapter 6

6-1 μετὰ δὲ τὴν Τιβερίου τελευτὴν Γάϊον τὴν ἀρχὴν παρειληφότα , πολλὰ μὲν εἰς πολλοὺς καὶ ἄλλα ἐνυβρίσαι , πάντων δὲ μάλιστα τὸ πᾶν Ἰουδαίων ἔθνος οὐ σμικρὰ καταβλάψαι·	After the death of Tiberius, Caius received the empire, and, besides innumerable other acts of tyranny against many people, he greatly afflicted especially the whole nation of the Jews.
6-2 ἃ καὶ ἐν βραχεῖ πάρεστιν διὰ τῶν αὐτοῦ καταμαθεῖν φωνῶν , ἐν αἷς κατὰ λέξιν ταῦτα γράφει	These things we may learn briefly from the words of Philo, who writes as follows:
6-3 “Τοσαύτη μὲν οὖν τις ἡ τοῦ Γαΐου περὶ τὸ ἦθος ἦν ἀνωμαλία πρὸς ἅπαντας , διαφερόντως δὲ πρὸς τὸ Ἰουδαίων γένος , ᾧ χαλεπῶς ἀπεχθανόμενος τὰς μὲν ἐν ταῖς ἄλλαις πόλεσιν προσευχάς , ἀπὸ τῶν κατ’ Ἀλεξάνδρειαν ἀρξάμενος , σφετερίζεται , καταπλήσας εἰκόνων καὶ ἀνδριάντων τῆς ἰδίας μορφῆς “ὁ γὰρ ἑτέρων ἀνατιθέντων ἐφιείς , αὐτὸς ἱδρύετο δυνάμει ) , τὸν δ’ ἐν τῇ ἱεροπόλει νεών , ὃς λοιπὸς ἦν ἄψαυστος , ἀσυλίας ἠξιωμένος τῆς πάσης , μεθηρμόζετο καὶ μετεσχημάτιζεν εἰς οἰκεῖον ἱερόν , ἵνα Διὸς Ἐπιφανοῦς Νέου χρηματίζῃ Γαΐου . ”	“So great was the caprice of Caius in his conduct toward all, and especially toward the nation of the Jews. The latter he so bitterly hated that he appropriated to himself their places of worship in the other cities, and beginning with Alexandria he filled them with images and statues of himself (for in permitting others to erect them he really erected them himself). The temple in the holy city, which had hitherto been left untouched, and had been regarded as an inviolable asylum, he altered and transformed into a temple of his own, that it might be called the temple of the visible Jupiter, the younger Caius.”
6-4 Μυρία μὲν οὖν ἄλλα δεινὰ καὶ πέρα πάσης διηγήσεως ὁ αὐτὸς κατὰ τὴν Ἀλεξάνδρειαν συμβεβηκότα Ἰουδαίοις ἐπὶ τοῦ δηλουμένου ἐν δευτέρῳ συγγράμματι ᾧ ἐπέγραψεν “Περὶ ἀρετῶν”¹ ἱστορεῖ· συνᾴδει δ’ αὐτῷ καὶ ὁ Ἰώσηπος , ὁμοίως ἀπὸ τῶν Πιλάτου χρόνων καὶ τῶν κατὰ τοῦ σωτῆρος τετολμημένων τὰς κατὰ παντὸς τοῦ ἔθνους ἐνάρξασθαι σημαίνων συμφοράς .	Innumerable other terrible and almost indescribable calamities which came upon the Jews in Alexandria during the reign of the same emperor, are recorded by the same author in a second work, to which he gave the title, On the Virtues.¹ With him agrees also Josephus, who likewise indicates that the misfortunes of the whole nation began with the time of Pilate, and with their daring crimes against the Saviour.

¹This is the only possible translation of the Greek as it stands. Yet there is little doubt but that On the Virtues is an alternative title of the Embassy. Either Eusebius made a slip, or there is a primitive error in the text, which should be emended and translated in agreement with the rendering of Rufinus, “In the second of the books which he entitled On the Virtues.”

6-5 ἄκουε δ’ οὖν οἷα καὶ οὗτος ἐν δευτέρῳ τοῦ Ἰουδαϊκοῦ πολέμου αὐταῖς συλλαβαῖς δηλοῖ λέγων	Hear what he says in the second book of his Jewish War, where he writes as follows:
6-6 “Πεμφθεὶς δὲ εἰς Ἰουδαίαν ἐπίτροπος ὑπὸ Τιβερίου Πιλᾶτος νύκτωρ κεκαλυμμένας εἰς Ἱεροσόλυμα παρεισκομίζει τὰς Καίσαρος εἰκόνας· σημαῖαι καλοῦνται . τοῦτο μετ’ ἡμέραν μεγίστην ταραχὴν ἤγειρεν τοῖς Ἰουδαίοις . Οἵ τε γὰρ ἐγγὺς πρὸς τὴν ὄψιν ἐξεπλάγησαν , ὡς πεπατημένων αὐτοῖς τῶν νόμων· οὐδὲν γὰρ ἀξιοῦσιν ἐν τῇ πόλει δείκηλον τίθεσθαι . ”	Pilate being sent to Judea as procurator by Tiberius, secretly carried veiled images of the emperor, called ensigns, to Jerusalem by night. The following day this caused the greatest disturbance among the Jews. For those who were near were confounded at the sight, beholding their laws, as it were, trampled under foot. For they allow no image to be set up in their city.
6-7 Ταῦτα δὲ συγκρίνας τῇ τῶν εὐαγγελίων γραφῇ , εἴσῃ ὡς οὐκ εἰς μακρὸν αὐτοὺς μετῆλθεν ἣν ἔρρηξαν ἐπ’ αὐτοῦ Πιλάτου φωνήν , δι’ ἧς οὐκ ἄλλον ἢ μόνον ἔχειν ἐπεβόων Καίσαρα βασιλέα .	Comparing these things with the writings of the evangelists, you will see that it was not long before there came upon them the penalty for the exclamation which they had uttered under the same Pilate, when they cried out that they had no other king than Caesar.¹

¹John 19:15

6-8 εἶτα δὲ καὶ ἄλλην ἑξῆς ὁ αὐτὸς συγγραφεὺς ἱστορεῖ μετελθεῖν αὐτοὺς συμφορὰν ἐν τούτοις “μετὰ δὲ ταῦτα ταραχὴν ἑτέραν ἐκίνει , τὸν ἱερὸν θησαυρόν , καλεῖται δὲ κορβανᾶς , εἰς καταγωγὴν ὑδάτων ἐξαναλίσκων· κατῄει δὲ ἀπὸ τριακοσίων σταδίων . πρὸς τοῦτο τοῦ πλήθους ἀγανάκτησις ἦν , καὶ τοῦ Πιλάτου παρόντος εἰς Ἱεροσόλυμα , περιστάντες ἅμα κατεβόων . ὁ δὲ προῄδει γὰρ αὐτῶν τὴν ταραχὴν καὶ τῷ πλήθει τοὺς στρατιώτας ἐνόπλους , ἐσθήσεσιν ἰδιωτικαῖς κεκαλυμμένους , ἐγκαταμίξας καὶ ξίφει μὲν χρήσασθαι κωλύσας , ξύλοις δὲ παίειν τοὺς κεκραγότας ἐγκελευσάμενος , σύνθημα δίδωσιν ἀπὸ τοῦ βήματος . τυπτόμενοι δὲ οἱ Ἰουδαῖοι πολλοὶ μὲν ὑπὸ τῶν πληγῶν , πολλοὶ δὲ ὑπὸ σφῶν αὐτῶν ἐν τῇ φυγῇ καταπατηθέντες ἀπώλοντο , πρὸς δὲ τὴν συμφορὰν τῶν ἀνῃρημένων καταπλαγὲν τὸ πλῆθος ἐσιώπησεν . ”

The same writer further records that after this another calamity overtook them. He writes as follows: After this he stirred up another tumult by making use of the holy treasure, which is called Corban, in the construction of an aqueduct three hundred stadia in length. The multitude were greatly displeased at it, and when Pilate was in Jerusalem they surrounded his tribunal and gave utterance to loud complaints. But he, anticipating the tumult, had distributed through the crowd armed soldiers disguised in citizen’s clothing, forbidding them to use the sword, but commanding them to strike with clubs those who should make an outcry. To them he now gave the preconcerted signal from the tribunal. And the Jews being beaten, many of them perished in consequence of the blows, while many others were trampled under foot by their own countrymen in their flight, and thus lost their lives. But the multitude, overawed by the fate of those who were slain, held their peace.

6-9 Ἐπὶ τούτοις μυρίας ἄλλας ἐν αὐτοῖς Ἱεροσολύμοις κεκινῆσθαι νεωτεροποιίας ὁ αὐτὸς ἐμφαίνει , παριστὰς ὡς οὐδαμῶς ἐξ ἐκείνου διέλιπον τὴν τε πόλιν καὶ τὴν Ἰουδαίαν ἅπασαν στάσεις καὶ πόλεμοι καὶ κακῶν ἐπάλληλοι μηχαναί , εἰς ὅτε τὸ πανύστατον ἡ κατὰ Οὐεσπασιανὸν αὐτοὺς μετῆλθεν πολιορκία . Ἰουδαίους μὲν οὖν ὧν κατὰ τοῦ Χριστοῦ τετολμήκασιν , ταύτῃ πῃ τὰ ἐκ τῆς θείας μετῄει δίκης .

In addition to these the same author records many other tumults which were stirred up in Jerusalem itself, and shows that from that time seditions and wars and mischievous plots followed each other in quick succession, and never ceased in the city and in all Judea until finally the siege of Vespasian overwhelmed them. Thus the divine vengeance overtook the Jews for the crimes which they dared to commit against Christ.

Chapter 7

7-1 Οὐκ ἀγνοεῖν δὲ ἄξιον ὡς καὶ αὐτὸν ἐκεῖνον τὸν ἐπὶ τοῦ σωτῆρος Πιλᾶτον κατὰ Γάϊον , οὗ τοὺς χρόνους διέξιμεν , τοσαύταις περιπεσεῖν κατέχει λόγος συμφοραῖς , ὡς ἐξ ἀνάγκης αὐτοφονευτὴν ἑαυτοῦ καὶ τιμωρὸν αὐτόχειρα γενέσθαι , τῆς θείας , ὡς ἔοικεν , δίκης οὐκ εἰς μακρὸν αὐτὸν μετελθούσης .

It is worthy of note that Pilate himself, who was governor in the time of our Saviour, is reported to have fallen into such misfortunes under Caius, whose times we are recording, that he was forced to become his own murderer and executioner; and thus divine vengeance, as it seems, was not long in overtaking him.

7-2 ἱστοροῦσιν Ἑλλήνων οἱ τὰς Ὀλυμπιάδας ἅμα τοῖς κατὰ χρόνους πεπραγμένοις ἀναγράψαντες .¹

This is stated by those Greek historians who have recorded the Olympiads, together with the respective events which have taken place in each period.¹

¹No extant records confirm this statement.

Chapter 8

8-1 Ἀλλὰ γὰρ Γάϊον οὐδ’ ὅλοις τέτταρσιν ἔτεσιν τὴν ἀρχὴν κατασχόντα Κλαύδιος αὐτοκράτωρ διαδέχεται·¹

Caius had held the power not quite four years, when he was succeeded by the emperor Claudius.¹

¹Jan. 24, AD 41.

8-2 καθ’ ὃν λιμοῦ¹ τὴν οἰκουμένην πιέσαντος (τοῦτο δὲ καὶ οἱ πόρρω τοῦ καθ’ ἡμᾶς λόγου συγγραφεῖς ταῖς αὐτῶν ἱστορίαις παρέδοσαν), ἡ κατὰ τὰς Πράξεις τῶν ἀποστόλων Ἀγάβου προφήτου περὶ τοῦ μέλλειν ἔσεσθαι λιμὸν ἐφ’ ὅλην τὴν οἰκουμένην πέρας ἐλάμβανεν πρόρρησις .

Under him the world was visited with a famine,¹ which writers that are entire strangers to our religion have recorded in their histories. And thus the prediction of Agabus recorded in the Acts of the Apostles, according to which the whole world was to be visited by a famine, received its fulfillment.

¹Eusebius, influenced by Acts 11:28 , exaggerates the universal character of the famine.

8-3 τὸν δὲ κατὰ Κλαύδιον λιμὸν ἐπισημηνάμενος ἐν ταῖς Πράξεσιν ὁ Λουκᾶς ἱστορήσας τε ὡς ἄρα διὰ Παύλου καὶ Βαρναβᾶ οἱ κατὰ Ἀντιόχειαν ἀδελφοὶ τοῖς κατὰ τὴν Ἰουδαίαν ἐξ ὧν ἕκαστος ηὐπόρει διαπεμψάμενοι εἴησαν , ἐπιφέρει λέγων·

And Luke, in the Acts, after mentioning the famine in the time of Claudius, and stating that the brothers of Antioch, each according to his ability, sent to the brothers of Judea by the hands of Paul and Barnabas,¹ adds the following account.

¹Acts 11:29-30

Chapter 9

9-1 “κατ’ ἐκεῖνον δὲ τὸν καιρόν , δῆλον δ’ ὅτι τὸν ἐπὶ Κλαυδίου , ἐπέβαλεν Ἡρῴδης ὁ βασιλεὺς τὰς χεῖρας κακῶσαί τινας τῶν ἀπὸ τῆς ἐκκλησίας , ἀνεῖλεν δὲ Ἰάκωβον τὸν ἀδελφὸν Ἰωάννου μαχαίρᾳ . ”

Now about that time (it is clear that he means the time of Claudius) Herod the King stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword.¹

¹Acts 12:1-2

9-2 περὶ τούτου δ’ ὁ Κλήμης τοῦ Ἰακώβου καὶ ἱστορίαν μνήμης ἀξίαν ἐν τῇ τῶν Ὑποτυπώσεων ἑβδόμῃ παρατίθεται ὡς ἂν ἐκ παραδόσεως τῶν πρὸ αὐτοῦ φάσκων ὅτι δὴ ὁ εἰσαγαγὼν αὐτὸν εἰς δικαστήριον , μαρτυρήσαντα αὐτὸν ἰδὼν κινηθείς , ὡμολόγησεν εἶναι καὶ αὐτὸς ἑαυτὸν Χριστιανόν .	And concerning this James, Clement, in the seventh book of his Hypotyposes, relates a story which is worthy of mention; telling it as he received it from those who had lived before him. He says that the one who led James to the judgment-seat, when he saw him bearing his testimony, was moved, and confessed that he was himself also a Christian.
9-3 “ συναπήχθησαν οὖν ἄμφω , ” φησίν , “καὶ κατὰ τὴν ὁδὸν ἠξίωσεν ἀφεθῆναι αὐτῷ ὑπὸ τοῦ Ἰακώβου· ὁ δὲ ὀλίγον σκεψάμενος , “εἰρήνη σοι εἶπεν καὶ κατεφίλησεν αὐτόν . καὶ οὕτως ἀμφότεροι ὁμοῦ ἐκαρατομήθησαν . ”	They were both therefore, he says, led away together; and on the way he begged James to forgive him. And he, after considering a little, said, Peace be with you, and kissed him. And thus they were both beheaded at the same time.
9-4 Τότε δῆτα , ὥς φησιν ἡ θεία γραφή , ἰδὼν Ἡρῴδης ἐπὶ τῇ τοῦ Ἰακώβου ἀναιρέσει πρὸς ἡδονῆς γεγονὸς τὸ πραχθὲν τοῖς Ἰουδαίοις , ἐπιτίθεται καὶ Πέτρῳ , δεσμοῖς τε αὐτὸν παραδούς , ὅσον οὔπω καὶ τὸν κατ’ αὐτοῦ φόνον ἐνήργησεν ἄν , εἰ μὴ διὰ θείας ἐπιφανείας , ἐπιστάντος αὐτῷ νύκτωρ ἀγγέλου , παραδόξως τῶν εἱργμῶν ἀπαλλαγείς , ἐπὶ τὴν τοῦ κηρύγματος ἀφεῖται διακονίαν . καὶ τὰ μὲν κατὰ Πέτρον οὕτως εἶχεν οἰκονομίας .	And then, as the divine Scripture says, Herod, upon the death of James, seeing that the deed pleased the Jews, attacked Peter also and committed him to prison, and would have slain him if he had not, by the divine appearance of an angel who came to him by night, been wonderfully released from his bonds, and thus liberated for the service of the Gospel.¹ Such was the providence of God in respect to Peter.

¹Acts 12:3-19

Chapter 10

10-1 Τὰ δέ γε τῆς κατὰ τῶν ἀποστόλων ἐγχειρήσεως τοῦ βασιλέως οὐκέτ’ ἀναβολῆς εἴχετο , ἅμα γέ τοι αὐτὸν ὁ τῆς θείας δίκης τιμωρὸς διάκονος μετῄει , παραυτίκα μετὰ τὴν τῶν ἀποστόλων ἐπιβουλήν , ὡς ἡ τῶν Πράξεων ἱστορεῖ γραφή ,

The consequences of the king’s undertaking against the apostles were not long deferred, but the avenging minister of divine justice overtook him immediately after his plots against them, as the Book of Acts records.

10-2 ὁρμήσαντα μὲν ἐπὶ τὴν Καισάρειαν , ἐν ἐπισήμῳ δ’ ἐνταῦθα ἑορτῆς
¹ ἡμέρᾳ λαμπρᾷ καὶ βασιλικῇ κοσμησάμενον ἐσθῆτι ὑψηλόν τε πρὸ βήματος δημηγορήσαντα· τοῦ γάρ τοι δήμου παντὸς ἐπευφημήσαντος ἐπὶ τῇ δημηγορίᾳ ὡς ἐπὶ Θεοῦ φωνῇ καὶ οὐκ ἀνθρώπου , παραχρῆμα τὸ λόγιον² πατάξαι αὐτὸν ἄγγελον κυρίου ἱστορεῖ , γενόμενόν τε σκωληκόβρωτον ἐκψῦξαι .

For when he had journeyed to Caesarea, on a notable feast-day,¹ clothed in a splendid and royal garment, he delivered an address to the people from a lofty throne in front of the tribunal. And when all the multitude applauded the speech, as if it were the voice of a god and not of a man, the Scripture² relates that an angel of the Lord smote him, and being eaten of worms he gave up the ghost.³

¹The feast was probably that Pro salute Caesaris which was celebrated every four years and was due in AD 44 when Herod probably died.
²Note that Eusebius uses the word λόγιον of the Acts; in view of the fact that the word, literally “oracle,” is generally used of the Old Testament it might almlost be rendered by “Scripture.”
³Acts 12:23

10-3 θαυμάσαι δ’ ἄξιον τῆς περὶ τὴν θείαν γραφὴ καὶ ἐν τῷδε τῷ παραδόξῳ συμφωνίας τὴν τοῦ Ἰωσήπου ἱστορίαν , καθ’ ἣν ἐπιμαρτυρῶν τῇ ἀληθείᾳ δῆλός ἐστιν , ἐν τόμῳ τῆς Ἀρχαιολογίας ἐννεακαιδεκάτῳ , ἔνθα αὐτοῖς γράμμασιν ὧδέ πως τὸ Θαῦμα διηγεῖται .

We must admire the account of Josephus for its agreement with the divine Scriptures concerning this wonderful event; for he clearly bears witness to the truth in the nineteenth book of his Antiquities, where he relates the wonder in the following words:

10-4 “Τρίτον δ’ ἔτος αὐτῷ βασιλεύοντι τῆς ὅλης Ἰουδαίας πεπλήρωτο , καὶ παρῆν εἰς πόλιν Καισάρειαν , ἣ τὸ πρότερον Στράτωνος πύργος¹ ἐκαλεῖτο . συνετέλει δ’ ἐνταῦθα θεωρίας εἰς τὴν Καίσαρος τιμήν , ὑπὲρ τῆς ἐκείνου σωτηρίας ἑορτήν τινα ταύτην ἐπιστάμενος , καὶ παρ’ αὐτὴν ἤθροιστο τῶν κατὰ τὴν ἐπαρχίαν ἐν τέλει καὶ προβεβηκότων εἰς ἀξίαν πλῆθος .

He had completed the third year of his reign over all Judea when he came to Caesarea, which was formerly called Strato’s Tower. There he held games in honor of Caesar, learning that this was a festival observed in behalf of Caesar’s safety. At this festival was collected a great multitude of the highest and most honorable men in the province.

¹Which was located northwest of Jerusalem. In the time of Strabo there was simply a small town at this point, called “Strato’s Tower”; but about 10 BC Herod the Great built the city of Caesarea, which soon became the principal Roman city of Palestine, and was noted for its magnificence. It became, later, the seat of an important Christian school, and played quite a part in Church history. Eusebius himself was Bishop of Caesarea. It was a city of importance, even in the time of the crusades, but is now a scene of utter desolation.

10-5 δευτέρᾳ δὲ τῶν θεωριῶν ἡμέρᾳ στολὴν ἐνδυσάμενος ἐξ ἀργύρου πεποιημένην πᾶσαν , ὡς θαυμάσιον ὑφὴν εἶναι , παρῆλθεν εἰς τὸ θέατρον ἀρχομένης ἡμέρας . ἔνθα ταῖς πρώταις τῶν ἡλιακῶν ἀκτίνων ἐπιβολαῖς ὁ ἄργυρος καταυγασθείς , θαυμασίως ἀπέστιλβεν , μαρμαίρων τι φοβερὸν καὶ τοῖς εἰς αὐτὸν ἀτενίζουσι φρικῶδες .	And on the second day of the games he proceeded to the theater at break of day, wearing a garment entirely of silver and of wonderful texture. And there the silver, illuminated by the reflection of the sun’s earliest rays, shone marvelously, gleaming so brightly as to produce a sort of fear and terror in those who gazed upon him.
10-6 εὐθὺς δὲ οἱ κόλακες τὰς οὐδὲν ἐκείνῳ πρὸς ἀγαθοῦ ἄλλος ἄλλοθεν φωνὰς ἀνεβόων , Θεὸν προσαγορεύοντες ‘εὐμενής’ τε ‘εἴης’ ἐπιλέγοντες , “εἰ καὶ μέχρι νῦν ὡς ἄνθρωπον ἐφοβήθημεν , ἀλλὰ τοὐντεῦθεν κρείττονά σε θνητῆς φύσεως ὁμολογοῦμεν .’	And immediately his flatterers, some from one place, others from another, raised up their voices in a way that was not for his good, calling him a god, and saying, 'Be merciful; if up to this time we have feared you as a man, henceforth we confess that you are superior to the nature of mortals.'
10-7 οὐκ ἐπέπληξεν τούτοις ὁ βασιλεὺς οὐδὲ τὴν κολακείαν ἀσεβοῦσαν ἀπετρίψατο .	The king did not rebuke them, nor did he reject their impious flattery.
10-8 ἀνακύψας δὲ μετ’ ὀλίγον , τῆς ἑαυτοῦ κεφαλῆς ὑπερκαθεζόμενον εἶδεν ἄγγελον .¹	But after a little, looking up, he saw an angel sitting above his head.¹

¹Eusebius is usually very accurate in his quotations, but here he varies from the text of Josephus, who says “he saw an owl sitting on a certain rope over his head, and at once understood that it was a messenger (ἄγγελος) of evil, as it had formerly been of good.” the allusion is to the story that when Agrippa, at the lowest ebb of his misfortunes, was in prison in Rome he saw an owl and regarded it as a harbinger of better days, which did indeed soon come (Josephus, Ant. xviii. 6.7).

10-9 τοῦτον εὐθὺς ἐνόησεν κακῶν εἶναι αἴτιον , τὸν καὶ ποτε τῶν ἀγαθῶν γενόμενον , καὶ διακάρδιον ἔσχεν ὀδύνην ,	And this he quickly perceived would be the cause of evil as it had once been the cause of good fortune, and he was smitten with a heart-piercing pain.
10-10 ἄθρουν δ’ αὐτῷ τῆς κοιλίας προσέφυσεν ἄλγημα , μετὰ σφοδρότητος ἀρξάμενον .	And immediate distress, beginning with the greatest violence, seized his bowels.
10-11 ἀναθεωρῶν οὖν πρὸς τοὺς φίλους , “ὁ Θεὸς ὑμῖν ἐγώ ,’ φησίν , “ἤδη καταστρέφειν ἐπιτάττομαι τὸν βίον , παραχρῆμα τῆς εἱμαρμένης τὰς ἄρτι μου κατεψευσμένας φωνὰς ἐλεγχούσης . ὁ κληθεὶς ἀθάνατος ὑφ’ ὑμῶν , ἤδη θανεῖν ἀπάγομαι . δεκτέον δὲ τὴν πεπρωμένην , ᾗ Θεὸς βεβούληται . καὶ γὰρ βεβιώκαμεν οὐδαμῇ φαύλως , ἀλλ’ ἐπὶ τῆς μακαριζομένης μακρότητος . ’	And looking upon his friends he said, ‘I, your god, am now commanded to depart this life; and fate thus on the spot disproves the lying words you have just uttered concerning me. He who has been called immortal by you is now led away to die; but our destiny must be accepted as God has determined it. For we have passed our life by no means ingloriously, but in that splendor which is called happiness.’
10-12 ταῦτα δὲ λέγων ἐπιτάσει τῆς ὀδύνης κατεπονεῖτο· μετὰ σπουδῆς οὖν εἰς τὸ βασίλειον ἐκομίσθη , καὶ διῇξε λόγος εἰς πάντας ὡς ἔχοι τοῦ τεθνάναι παντάπασι μετ’ ὀλίγον . ἡ πληθὺς δ’ αὐτίκα σὺν γυναιξὶ καὶ παισὶν ἐπὶ σάκκον καθεσθεῖσα τῷ πατρίῳ νόμῳ τὸν Θεὸν ἱκέτευον ὑπὲρ τοῦ βασιλέως , οἰμωγῆς τε πάντ’ ἦν ἀνάπλεα καὶ θρήνων . ἐν ὑψηλῷ δ’ ὁ βασιλεὺς δωματίῳ κατακείμενος καὶ κάτω βλέπων αὐτοὺς πρηνεῖς προπίπτοντας , ἄδακρυς οὐδ’ αὐτὸς ἔμενεν .	And when he had said this he labored with an increase of pain. He was accordingly carried in haste to the palace, while the report spread among all that the king would undoubtedly soon die. But the multitude, with their wives and children, sitting on sackcloth after the custom of their fathers, implored God in behalf of the king, and every place was filled with lamentation and tears. And the king as he lay in a lofty chamber, and saw them below lying prostrate on the ground, could not refrain from weeping himself.
10-13 συνεχεῖς δ’ ἐφ’ ἡμέρας πέντε τῷ τῆς γαστρὸς ἀλγήματι διεργασθείς , τὸν βίον κατέστρεψεν , ἀπὸ γενέσεως ἄγων πεντηκοστὸν ἔτος καὶ τέταρτον , τῆς δὲ βασιλείας ἕβδομον¹ .	And after suffering continually for five days with pain in the bowels, he departed this life, in the fifty-fourth year of his age, and in the seventh year of his reign.¹

¹This would be AD 44, which fits in well with all the other data, except the fact that there are coins of Agrippa referring to his eighth and ninth years: they are usually thought to be spurious, but the point is obscure.

10-14 τέσσαρας μὲν οὖν ἐπὶ Γαΐου Καίσαρος ἐβασίλευσεν ἐνιαυτούς , τῆς Φιλίππου μὲν τετραρχίας εἰς τριετίαν ἄρξας , τῷ τετάρτῳ δὲ καὶ τὴν Ἡρῴδου προσειληφώς , τρεῖς δ’ ἐπιλαβὼν τῆς Κλαυδίου Καίσαρος αὐτοκρατορίας . ”	Four years he ruled under the Emperor Caius — three of them over the tetrarchy of Philip, to which was added in the fourth year that of Herod — and three years during the reign of the Emperor Claudius.
10-15 ταῦτα τὸν Ἰώσηπον μετὰ τῶν ἄλλων ταῖς θείαις συναληθεύοντα γραφαῖς ἀποθαυμάζω·	I marvel greatly that Josephus, in these things as well as in others, so fully agrees with the divine Scriptures.
10-16 εἰ δὲ περὶ τὴν τοῦ βασιλέως προσηγορίαν δόξειέν τισιν διαφωνεῖν , ἀλλ’ ὅ γε χρόνος καὶ ἡ πρᾶξις τὸν αὐτὸν ὄντα δείκνυσιν , ἤτοι κατά τι σφάλμα γραφικὸν ἐνηλλαγμένου τοῦ ὀνόματος ἢ καὶ διωνυμίας περὶ τὸν αὐτόν , οἷα καὶ περὶ πολλούς , γεγενημένης .	But if there should seem to any one to be a disagreement in respect to the name of the king, the time at least and the events show that the same person is meant, whether the change of name has been caused by the error of a copyist, or is due to the fact that he, like so many, bore two names.

Chapter 11

11-1 Ἐπεὶ δὲ πάλιν ἐπιστρέψας ὁ Λουκᾶς ἐν ταῖς Πράξεσιν εἰσάγει τὸν Γαμαλιὴλ ἐν τῇ περὶ τῶν ἀποστόλων σκέψει λέγοντα ὡς ἄρα κατὰ τὸν δηλούμενον χρόνον ἀνέστη Θευδᾶς λέγων ἑαυτὸν εἶναι τινά , ὃς κατελύθη , καὶ πάντες ὅσοι ἐπείσθησαν αὐτῷ , διελύθησαν·

Luke, in the Acts, introduces Gamaliel as saying, at the consultation which was held concerning the apostles, that at the time referred to, rose up Theudas boasting himself to be somebody; who was slain; and all, as many as obeyed him, were scattered.¹

¹Acts 5:36

11-2 φέρε , καὶ τὴν περὶ τούτου παραθώμεθα τοῦ Ἰωσήπου γραφήν .¹

Let us therefore add the account of Josephus concerning this man.¹

¹It is remarkable that Eusebius did not notice that this Theudas cannot really have been referred to by Gamaliel, who was speaking many years before the time of Fadus. Most modern writers on Acts think that nevertheless the Theudas of Acts is the Theudas of Josephus and explain the speech as literary fiction. Some think that “Luke” was mislead by Josephus, who happens to mention Theudas in the same context as Judas of Galilee.

11-3 ἱστορεῖ τοίνυν αὖθις κατὰ τὸν ἀρτίως δεδηλωμένον αὐτοῦ λόγον αὐτὰ δὴ ταῦτα κατὰ λέξιν ,	He records in the work mentioned just above, the following circumstances:
11-4 “ Φάδου δὲ τῆς Ἰουδαίας ἐπιτροπεύοντος , γόης τις ἀνήρ , Θευδᾶς ὀνόματι , πείθει τὸν πλεῖστον ὄχλον ἀναλαβόντα τὰς κτήσεις ἕπεσθαι πρὸς τὸν Ἰορδάνην ποταμὸν αὐτῷ·	While Fadus was procurator of Judea a certain impostor called Theudas persuaded a very great multitude to take their possessions and follow him to the river Jordan.
11-5 προφήτης γὰρ ἔλεγεν εἶναι , καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον ἔφη παρέξειν αὐτοῖς ῥᾳδίαν , καὶ ταῦτα λέγων πολλοὺς ἠπάτησεν .	For he said that he was a prophet, and that the river should be divided at his command, and afford them an easy passage.
11-6 οὐ μὴν εἴασεν αὐτοὺς τῆς ἀφροσύνης ὀνάσθαι Φάδος , ἀλλ’ ἐξέπεμψεν ἴλην ἱππέων ἐπ’ αὐτούς , ἥτις ἐπιπεσοῦσα ἀπροσδοκήτως αὐτοῖς , πολλοὺς μὲν ἀνεῖλεν , πολλοὺς δὲ ζῶντας ἔλαβεν , αὐτόν τε τὸν Θευδᾶν ζωγρήσαντες ἀποτέμνουσιν τὴν κεφαλὴν καὶ κομίζουσιν εἰς Ἱεροσόλυμα . ”	And with these words he deceived many. But Fadus did not permit them to enjoy their folly, but sent a troop of horsemen against them, who fell upon them unexpectedly and slew many of them and took many others alive, while they took Theudas himself captive, and cut off his head and carried it to Jerusalem.
11-7 Τούτοις ἑξῆς καὶ τοῦ κατὰ Κλαύδιον γενομένου λιμοῦ μνημονεύει ὧδέ πως·	Besides this he also makes mention of the famine, which took place in the reign of Claudius, in the following words.

Chapter12

12-1 “ἐπὶ τούτοις γε καὶ τὸν μέγαν λιμὸν κατὰ τὴν Ἰουδαίαν συνέβη γενέσθαι , καθ’ ὃν καὶ ἡ βασίλισσα Ἑλένη πολλῶν χρημάτων ὠνησαμένη σῖτον ἀπὸ τῆς Αἰγύπτου , διένειμεν τοῖς ἀπορουμένοις .”	“And at this time it came to pass that the great famine took place in Judea, in which the queen Helen, having purchased grain from Egypt with large sums, distributed it to the needy.”
12-3 σύμφωνα δ’ ἂν εὕροις καὶ ταῦτα τῇ τῶν Πράξεων τῶν ἀποστόλων γραφῇ , περιεχούσῃ ὡς ἄρα τῶν κατ’ Ἀντιόχειαν μαθητῶν καθὼς ηὐπορεῖτό τις , ὥρισαν ἕκαστος εἰς διακονίαν ἀποστεῖλαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ· ὃ καὶ ἐποίησαν , ἀποστείλαντες πρὸς τοὺς πρεσβυτέρους διὰ χειρὸς Βαρναβᾶ καὶ Παύλου .	You will find this statement also in agreement with the Acts of the Apostles, where it is said that the disciples at Antioch, each according to his ability, determined to send relief to the brothers that dwelt in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Paul.
12-4 τῆς γέ τοι Ἑλένης , ἧς δὴ καὶ ὁ συγγραφεὺς ἐποιήσατο μνήμην , εἰς ἔτι νῦν στῆλαι διαφανεῖς ἐν προαστείοις δείκνυνται τῆς νῦν Αἰλίας·¹ τοῦ δὲ Ἀδιαβηνῶν ἔθνους αὕτη βασιλεῦσαι ἐλέγετο .	But splendid monuments of this Helen, of whom the historian has made mention, are still shown in the suburbs of the city which is now called Aelia.¹ But she is said to have been queen of the Adiabeni.

¹The name given to Jerusalem by Hadrian.

Chapter 13

13-1 Ἀλλὰ γὰρ τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν εἰς πάντας ἀνθρώπους ἤδη διαδιδομένης πίστεως , ὁ τῆς ἀνθρώπων πολέμιος σωτηρίας τὴν βασιλεύουσαν προαρπάσασθαι πόλιν μηχανώμενος , ἐνταῦθα Σίμωνα τὸν πρόσθεν δεδηλωμένον ἄγει , καὶ δὴ ταῖς ἐντέχνοις τἀνδρὸς συναιρόμενος γοητείαις πλείους τῶν τὴν Ῥώμην οἰκούντων ἐπὶ τὴν πλάνην σφετερίζεται .	But faith in our Saviour and Lord Jesus Christ having now been diffused among all men, the enemy of man’s salvation contrived a plan for seizing the imperial city for himself. He conducted there the above-mentioned Simon, aided him in his deceitful arts, led many of the inhabitants of Rome astray, and thus brought them into his own power.
13-3 δηλοῖ δὲ ταῦθ’ ὁ μετ’ οὐ πολὺ τῶν ἀποστόλων ἐν τῷ καθ’ ἡμᾶς διαπρέψας λόγῳ Ἰουστῖνος , περὶ οὗ τὰ προσήκοντα κατὰ καιρὸν παραθήσομαι·	This is stated by Justin, one of our distinguished writers who lived not long after the time of the apostles. Concerning him I shall speak in the proper place.
13-4 ὃς δὴ ἐν τῇ προτέρᾳ πρὸς Ἀντωνῖνον ὑπὲρ τοῦ καθ’ ἡμᾶς δόγματος ἀπολογίᾳ γράφων ὧδέ φησιν·	Take and read the work of this man, who in the first Apology which he addressed to Antonine in behalf of our religion writes as follows:
13-5 “Καὶ μετὰ τὴν ἀνάληψιν τοῦ κυρίου εἰς οὐρανὸν προεβάλλοντο οἱ δαίμονες ἀνθρώπους τινὰς λέγοντας ἑαυτοὺς εἶναι θεούς , οἳ οὐ μόνον οὐκ ἐδιώχθησαν ὑφ’ ὑμῶν , ἀλλὰ καὶ τιμῶν ἠξιώθησαν·	And after the ascension of the Lord into heaven the demons put forward certain men who said they were gods, and who were not only allowed by you to go unpersecuted, but were even deemed worthy of honors.
13-6 Σίμωνα μέν τινα Σαμαρέα , τὸν ἀπὸ κώμης λεγομένης Γίτθων , ὃς ἐπὶ Κλαυδίου Καίσαρος διὰ τῆς τῶν ἐνεργούντων δαιμόνων τέχνης δυνάμεις μαγικὰς ποιήσας ἐν τῇ πόλει ὑμῶν τῇ βασιλίδι Ῥώμῃ Θεὸς ἐνομίσθη καὶ ἀνδριάντι παρ’ ὑμῶν ὡς Θεὸς τετίμηται ἐν τῷ Τίβερι ποταμῷ μεταξὺ τῶν δύο γεφυρῶν , ἔχων ἐπιγραφὴν Ῥωμαϊκὴν ταύτην· SIMONI DEO SANCTO,”¹ ὅπερ ἐστὶν Σίμωνι Θεῷ ἁγίῳ .	One of them was Simon, a Samaritan of the village of Gitto, who in the reign of Claudius Caesar performed in your imperial city some mighty acts of magic by the art of demons operating in him, and was considered a god, and as a god was honored by you with a statue, which was erected in the river Tiber, between the two bridges, and bore this inscription in the Latin tongue, Simoni Deo Sancto,”¹ that is, to Simon the Holy God.

¹In 1574, a statue was found on the island of St. Sebastian to which Justin probably referred. Unfortunately for him, it bears the inscription SEMONI SANCO DEO, that is to say, TO THE GOD SEMO SANCUS, thus explaining but not confirming Justin’s improbable story. Semo Sancus was an old Sabine deity, not a Samaritan sorcerer.

13-7 “καὶ σχεδὸν μὲν πάντες Σαμαρεῖς , ὀλίγοι δὲ καὶ ἐν ἄλλοις ἔθνεσιν ὡς τὸν πρῶτον Θεὸν ἐκεῖνον ὁμολογοῦντες προσκυνοῦσιν .	And nearly all the Samaritans and a few even of other nations confess and worship him as the first God.
13-8 καὶ Ἑλένην τινά , τὴν συμπερινοστήσασαν αὐτῷ κατ’ ἐκεῖνο τοῦ καιροῦ , πρότερον ἐπὶ τέγους σταθεῖσαν ” ἐν Τύρῳ τῆς Φοινίκης , “τὴν ἀπ’ αὐτοῦ πρώτην ἔννοιαν ¹ λέγουσιν .”	And there went around with him at that time a certain Helena who had formerly been a prostitute” in Tyre of Phoenicia; “and her they call the first Idea¹ that proceeded from him.”

¹In the curious mixture of philosophical language with mythological concepts which charaacterized the theology of the Graeco-Roman world of the first four centuries after Christ, the word here translated “idea” was one of those used of the various beings proceeding from the original godhead, and bridging as it were the gap between God and Creation.

13-9 Ταῦτα μὲν οὗτος· συνᾴδει δ’ αὐτῷ καὶ Εἰρηναῖος , ἐν πρώτῳ τῶν πρὸς τὰς αἱρέσεις ὁμοῦ τὰ περὶ τὸν ἄνδρα καὶ τὴν ἀνοσίαν καὶ μιαρὰν αὐτοῦ διδασκαλίαν ὑπογράφων ,	Justin relates these things, and Irenaeus also agrees with him in the first book of his work, Against Heresies, where he gives an account of the man and of his profane and impure teaching.
13-10 ἣν ἐπὶ τοῦ παρόντος περιττὸν ἂν εἴη καταλέγειν , παρὸν τοῖς βουλομένοις καὶ τῶν μετ’ αὐτὸν κατὰ μέρος αἱρεσιαρχῶν τὰς ἀρχὰς καὶ τοὺς βίους καὶ τῶν ψευδῶν δογμάτων τὰς ὑποθέσεις τά τε πᾶσιν αὐτοῖς ἐπιτετηδευμένα διαγνῶναι , οὐ κατὰ πάρεργον τῇ δεδηλωμένῃ τοῦ Εἰρηναίου παραδεδομένα βίβλῳ .	It would be superfluous to quote his account here, for it is possible for those who wish to know the origin and the lives and the false doctrines of each of the heresiarchs that have followed him, as well as the customs practiced by them all, to find them treated at length in the above-mentioned work of Irenaeus.
13-11 πάσης μὲν οὖν ἀρχηγὸν αἱρέσεως πρῶτον γενέσθαι τὸν Σίμωνα παρειλήφαμεν·	We have understood that Simon was the author of all heresy.
13-12 ἐξ οὗ καὶ εἰς δεῦρο οἱ τὴν κατ’ αὐτὸν μετιόντες αἵρεσιν τὴν σώφρονα καὶ διὰ καθαρότητα βίου παρὰ τοῖς πᾶσιν βεβοημένην Χριστιανῶν φιλοσοφίαν ὑποκρινόμενοι , ἧς μὲν ἔδοξαν ἀπαλλάττεσθαι περὶ τὰ εἴδωλα δεισιδαιμονίας οὐδὲν ἧττον αὖθις ἐπιλαμβάνονται , καταπίπτοντες ἐπὶ γραφὰς καὶ εἰκόνας αὐτοῦ τε τοῦ Σίμωνος καὶ τῆς σὺν αὐτῷ δηλωθείσης Ἑλένης θυμιάμασίν τε καὶ θυσίαις καὶ σπονδαῖς τούτους θρῃσκεύειν ἐγχειροῦντες ,	From his time down to the present those who have followed his heresy have feigned the sober philosophy of the Christians, which is celebrated among all on account of its purity of life. But they nevertheless have embraced again the superstitions of idols, which they seemed to have renounced; and they fall down before pictures and images of Simon himself and of the above-mentioned Helena who was with him; and they venture to worship them with incense and sacrifices and libations.
13-13 τὰ δὲ τούτων αὐτοῖς ἀπορρητότερα , ὧν φασι τὸν πρῶτον ἐπακούσαντα ἐκπλαγήσεσθαι καὶ κατά τι παρ’ αὐτοῖς λόγιον ἔγγραφον θαμβωθήσεσθαι , θάμβους ὡς ἀληθῶς καὶ φρενῶν ἐκστάσεως καὶ μανίας ἔμπλεα τυγχάνει , τοιαῦτα ὄντα , ὡς μὴ μόνον μὴ δυνατὰ εἶναι παραδοθῆναι γραφῇ , ἀλλ’ οὐδὲ χείλεσιν αὐτὸ μόνον δι’ ὑπερβολὴν αἰσχρουργίας τε καὶ ἀρρητοποιίας ἀνδράσι σώφροσι λαληθῆναι .	But those matters which they keep more secret than these, concerning which they say that one upon first hearing them would be astonished, and, to use one of the written phrases in vogue among them, would be confounded, are in truth full of amazing things, and of madness and folly, being of such a sort that it is impossible not only to commit them to writing, but also for modest men even to utter them with the lips on account of their excessive baseness and lewdness.
13-14 ὅ τι ποτὲ γὰρ ἂν ἐπινοηθείη παντὸς αἰσχροῦ μιαρώτερον , τοῦτο πᾶν ὑπερηκόντισεν ἡ τῶνδε μυσαρωτάτη αἵρεσις , ταῖς ἀθλίαις καὶ παντοίων ὡς ἀληθῶς κακῶν σεσωρευμέναις γυναιξὶν ἐγκαταπαιζόντων .	For whatever could be conceived of, viler than the vilest thing — all that has been outdone by this most abominable sect, which is composed of those who make a sport of those miserable females that are literally overwhelmed with all kinds of vices.

Chapter 14

14-1 τοιούτων κακῶν πατέρα καὶ δημιουργὸν τὸν Σίμωνα κατ’ ἐκεῖνο καιροῦ ὥσπερ εἰ μέγαν καὶ μεγάλων ἀντίπαλον τῶν θεσπεσίων τοῦ σωτῆρος ἡμῶν ἀποστόλων ἡ μισόκαλος καὶ τῆς ἀνθρώπων ἐπίβουλος σωτηρίας πονηρὰ δύναμις προυστήσατο .

The evil power, who hates all that is good and plots against the salvation of men, constituted Simon at that time the father and author of such wickedness, as if to make him a mighty antagonist of the great, inspired apostles of our Saviour.

14-2 ὅμως δ’ οὖν ἡ θεία καὶ ὑπερουράνιος χάρις τοῖς αὐτῆς συναιρομένη διακόνοις , δι’ ἐπιφανείας αὐτῶν καὶ παροιμίαι ἀναπτομένην τοῦ πονηροῦ τὴν φλόγα ᾗ τάχος ἐσβέννυ , ταπεινοῦσα δι’ αὐτῶν καὶ καθαιροῦσα πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ .

For that divine and celestial grace which co-operates with its ministers, by their appearance and presence, quickly extinguished the kindled flame of evil, and humbled and cast down through them every high thing that exalted itself against the knowledge of God.¹

¹2 Corinthians 10:5

14-3 διὸ δὴ οὔτε Σίμωνος οὔτ’ ἄλλου του τῶν τότε φυέντων συγκρότημά τι κατ’ αὐτοὺς ἐκείνους τοὺς ἀποστολικοὺς ὑπέστη χρόνους . ὑπερενίκα γάρ τοι καὶ ὑπερίσχυεν ἅπαντα τὸ τῆς ἀληθείας φέγγος ὅ τε λόγος αὐτὸς ὁ θεῖος ἄρτι θεόθεν ἀνθρώποις ἐπιλάμψας ἐπὶ γῆς τε ἀκμάζων καὶ τοῖς ἰδίοις ἀποστόλοις ἐμπολιτευόμενος .	Wherefore neither the conspiracy of Simon nor that of any of the others who arose at that period could accomplish anything in those apostolic times. For everything was conquered and subdued by the splendors of the truth and by the divine word itself which had but lately begun to shine from heaven upon men, and which was then flourishing upon earth, and dwelling in the apostles themselves.
14-4 αὐτίκα ὁ δηλωθεὶς γόης ὥσπερ ὑπὸ θείας καὶ παραδόξου μαρμαρυγῆς τὰ τῆς διανοίας πληγεὶς ὄμματα ὅτε πρότερον ἐπὶ τῆς Ἰουδαίας ἐφ’ οἷς ἐπονηρεύσατο πρὸς τοῦ ἀποστόλου Πέτρου κατεφωράθη , μεγίστην καὶ ὑπερπόντιον ἀπάρας πορείαν τὴν ἀπ’ ἀνατολῶν ἐπὶ δυσμὰς ᾤχετο φεύγων , μόνως ταύτῃ βιωτὸν αὐτῷ κατὰ γνώμην εἶναι οἰόμενος·	Immediately the above-mentioned impostor was smitten in the eyes of his mind by a divine and miraculous flash, and after the evil deeds done by him had been first detected by the apostle Peter in Judea, he fled and made a great journey across the sea from the East to the West, thinking that only thus could he live according to his mind.
14-5 ἐπιβὰς δὲ τῆς Ῥωμαίων πόλεως , συναιρομένης αὐτῷ τὰ μεγάλα τῆς ἐφεδρευούσης ἐνταῦθα δυνάμεως , ἐν ὀλίγῳ τοσοῦτον τὰ τῆς ἐπιχειρήσεως ἤνυστο , ὡς καὶ ἀνδριάντος ἀναθέσει πρὸς τῶν τῇδε οἷα Θεὸν τιμηθῆναι . οὐ μὴν εἰς μακρὸν αὐτῷ ταῦτα προυχώρει .	And coming to the city of Rome, by the mighty co-operation of that power which was lying in wait there, he was in a short time so successful in his undertaking that those who dwelt there honored him as a god by the erection of a statue.
14-6 παρὰ πόδας γοῦν ἐπὶ τῆς αὐτῆς Κλαυδίου βασιλείας ἡ πανάγαθος καὶ φιλανθρωποτάτη τῶν ὅλων πρόνοια τὸν καρτερὸν καὶ μέγαν τῶν ἀποστόλων , τὸν ἀρετῆς ἕνεκα τῶν λοιπῶν ἁπάντων προήγορον , Πέτρον , ἐπὶ τὴν Ῥώμην ὡς ἐπὶ τηλικοῦτον λυμεῶνα βίου χειραγωγεῖ· ὃς οἷά τις γενναῖος Θεοῦ στρατηγὸς τοῖς θείοις ὅπλοις φραξάμενος , τὴν πολυτίμητον ἐμπορίαν τοῦ νοητοῦ φωτὸς ἐξ ἀνατολῶν τοῖς κατὰ δύσιν ἐκόμιζεν , φῶς αὐτὸ καὶ λόγον ψυχῶν σωτήριον , τὸ Κήρυγμα τῆς τῶν οὐρανῶν βασιλείας , εὐαγγελιζόμενος .	But this did not last long. For immediately, during the reign of Claudius, the all-good and gracious Providence, which watches over all things, led Peter, that strongest and greatest of the apostles, and the one who on account of his virtue was the speaker for all the others, to Rome against this great corrupter of life. Clad in divine armor like a noble commander of God, He carried the costly merchandise of the light of the understanding from the East to those who dwelt in the West, proclaiming the light itself, and the word which brings salvation to souls, and preaching the kingdom of heaven.

Chapter 15

15-1 οὕτω δὴ οὖν ἐπιδημήσαντος αὐτοῖς τοῦ θείου λόγου , ἡ μὲν τοῦ Σίμωνος ἀπέσβη καὶ παραχρῆμα σὺν καὶ τῷ ἀνδρὶ καταλέλυτο δύναμις .	And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself.
15-2 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 ἂν καὶ διὰ γραφῆς ὑπόμνημα τῆς διὰ λόγου παραδοθείσης αὐτοῖς καταλείψοι διδασκαλίας , μὴ πρότερόν τε ἀνεῖναι ἢ κατεργάσαθαι τὸν ἄνδρα , καὶ ταύτῃ αἰτίους γενέσθαι τῆς τοῦ λεγομένου κατὰ Μάρκον γραφῆς .	And so greatly did the splendor of piety illumine the minds of Peter’s hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark.
15-3 γνόντα δὲ τὸ πραχθέν φασι τὸν ἀπόστολον ἀποκαλύψαντος αὐτῷ τοῦ πνεύματος , ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ κυρῶσαί τε τὴν γραφὴ εἰς ἔντευξιν ταῖς ἐκκλησίαις .	And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches.
15-4 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 . ”	Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: the church that is at Babylon, elected together with you, salutes you; and so does Marcus my son.¹

¹1 Peter 5:13

Chapter 16

16-1 Τοῦτον δὲ Μάρκον πρῶτόν φασιν ἐπὶ τῆς Αἰγύπτου στειλάμενον , τὸ εὐαγγέλιον , ὃ δὴ καὶ συνεγράψατο , κηρῦξαι , ἐκκλησίας τε πρῶτον ἐπ’ αὐτῆς Ἀλεξανδρείας συστήσασθαι .

And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria.

16-2 τοσαύτη δ’ ἄρα τῶν αὐτόθι πεπιστευκότων πληθὺς ἀνδρῶν τε καὶ γυναικῶν ἐκ πρώτης ἐπιβολῆς συνέστη δι’ ἀσκήσεως φιλοσοφωτάτης τε καὶ σφοδροτάτης , ὡς καὶ γραφῆς αὐτῶν ἀξιῶσαι τὰς διατριβὰς καὶ τὰς συνηλύσεις τά τε συμπόσια καὶ πᾶσαν τὴν ἄλλην τοῦ βίου ἀγωγὴν τὸν Φίλωνα·

And the multitude of believers, both men and women, that were collected there at the very outset, and lived lives of the most philosophical and excessive asceticism, was so great, that Philo thought it worth while to describe their pursuits, their meetings, their entertainments, and their whole manner of life.

Chapter 17

17-1 ὃν καὶ λόγος ἔχει κατὰ Κλαύδιον ἐπὶ τῆς Ῥώμης εἰς ὁμιλίαν ἐλθεῖν Πέτρῳ , τοῖς ἐκεῖσε τότε κηρύττοντι .	It is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there.
17-2 καὶ οὐκ ἀπεικὸς ἂν εἴη τοῦτό γε , ἐπεὶ καὶ ὅ φαμεν αὐτὸ σύγγραμμα , εἰς ὕστερον καὶ μετὰ χρόνους αὐτῷ πεπονημένον , σαφῶς τοὺς εἰς ἔτι νῦν καὶ εἰς ἡμᾶς πεφυλαγμένους τῆς ἐκκλησίας περιέχει κανόνας·	Nor is this indeed improbable, for the work of which we have spoken, and which was composed by him some years later, clearly contains those rules of the Church which are even to this day observed among us.
17-3 ἀλλὰ καὶ τὸν βίον τῶν παρ’ ἡμῖν ἀσκητῶν ὡς ἔνι μάλιστα ἀκριβέστατα ἱστορῶν , γένοιτ’ ἂν ἔκδηλος οὐκ εἰδὼς μόνον , ἀλλὰ καὶ ἀποδεχόμενος ἐκθειάζων τε καὶ σεμνύνων τοὺς κατ’ αὐτὸν ἀποστολικοὺς ἄνδρας , ἐξ Ἑβραίων , ὡς ἔοικε , γεγονότας ταύτῃ τε ἰουδαϊκώτερον τῶν παλαιῶν ἔτι τὰ πλεῖστα διατηροῦντας ἐθῶν .	And since he describes as accurately as possible the life of our ascetics, it is clear that he not only knew, but that he also approved, while he venerated and extolled, the apostolic men of his time, who were as it seems of the Hebrew race, and hence observed, after the manner of the Jews, the most of the customs of the ancients.
17-4 πρῶτόν γέ τοι τὸ μηθὲν πέρα τῆς ἀληθείας οἴκοθεν καὶ ἐξ ἑαυτοῦ προσθήσειν οἷς ἱστορήσειν ἔμελλεν , ἀπισχυρισάμενος ἐν ᾧ ἐπέγραψεν λόγῳ Περὶ βίου θεωρητικοῦ ἢ ἱκετῶν , θεραπευτὰς αὐτοὺς καὶ τὰς σὺν αὐτοῖς γυναῖκας θεραπευτρίδας ἀποκαλεῖσθαί φησιν , τὰς αἰτίας ἐπειπὼν τῆς τοιᾶσδε προσρήσεως , ἤτοι παρὰ τὸ τὰς ψυχὰς τῶν προσιόντων αὐτοῖς τῶν ἀπὸ κακίας παθῶν ἰατρῶν δίκην ἀπαλλάττοντας ἀκεῖσθαι καὶ θεραπεύειν , ἢ τῆς περὶ τὸ θεῖον καθαρᾶς καὶ εἰλικρινοῦς θεραπείας¹ τε καὶ θρῃσκείας ἕνεκα .	In the work to which he gave the title, On a Contemplative Life or on Suppliants, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeutae and the women that were with them Therapeutrides. He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them, by relieving them like physicians, of evil passions, or from the fact that they served¹ and worshipped the Deity in purity and sincerity.

¹The ambiguity is due to the fact that the Greek word may mean “service” or “healing.”

17-5 εἴτ’ οὖν ἐξ ἑαυτοῦ ταύτην αὐτοῖς ἐπιτέθειται τὴν προσηγορίαν , οἰκείως ἐπιγράψας τῷ τρόπῳ τῶν ἀνδρῶν τοὔνομα , εἴτε καὶ ὄντως τοῦτ’ αὐτοὺς ἐκάλουν κατ’ ἀρχὰς οἱ πρῶτοι , μηδαμῶς τῆς Χριστιανῶν πω προσρήσεως ἀνὰ πάντα τόπον ἐπιπεφημισμένης ,

Whether Philo himself gave them this name, employing an epithet well suited to their mode of life, or whether the first of them really called themselves so in the beginning, since the name of Christians was not yet everywhere known, we need not discuss here.

17-6 οὔ τί πω διατείνεσθαι ἀναγκαῖον· ὅμως δ’ οὖν ἐν πρώτοις τὴν ἀπόταξιν αὐτοῖς τῆς οὐσίας μαρτυρεῖ , φάσκων ἀρχομένους φιλοσοφεῖν ἐξίστασθαι τοῖς προσήκουσι τῶν ὑπαρχόντων , ἔπειτα πάσαις ἀποταξαμένους ταῖς τοῦ βίου φροντίσιν , ἔξω τειχῶν προελθόντας , ἐν μοναγρίοις καὶ κήποις τὰς διατριβὰς ποιεῖσθαι , τὰς ἐκ τῶν ἀνομοίων ἐπιμιξίας ἀλυσιτελεῖς καὶ βλαβερὰς εὖ εἰδότας , τῶν κατ’ ἐκεῖνο καιροῦ ταῦθ’ , ὡς εἰκός , ἐπιτελούντων , ἐκθύμῳ καὶ θερμοτάτῃ πίστει τὸν προφητικὸν ζηλοῦν ἀσκούντων βίον .

He bears witness, however, that first of all they renounce their property. When they begin the philosophical mode of life, he says, they give up their goods to their relatives, and then, renouncing all the cares of life, they go forth beyond the walls and dwell in lonely fields and gardens,¹ knowing well that association with people of a different character is unprofitable and harmful. They did this at that time, as seems probable, under the influence of a spirited and ardent faith, practicing in emulation the prophets' mode of life.

¹Possibly “deserts and oases.”

17-7 καὶ γὰρ οὖν κἀν ταῖς ὁμολογουμέναις τῶν ἀποστόλων Πράξεσιν ἐμφέρεται ὅτι δὴ πάντες οἱ τῶν ἀποστόλων γνώριμοι τὰ κτήματα καὶ τὰς ὑπάρξεις διαπιπράσκοντες ἐμέριζον ἅπασιν καθ’ ὃ ἄν τις χρείαν εἶχεν , ὡς μηδὲ εἶναί τινα ἐνδεῆ παρ’ αὐτοῖς· ὅσοι γοῦν κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον , ὡς ὁ λόγος φησίν , πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων , ἐτίθεσάν τε παρὰ τοὺς πόδας τῶν ἀποστόλων , ὥστε διαδίδοσθαι ἑκάστῳ καθ’ ὅτι ἄν τις χρείαν εἶχεν .

For in the Acts of the Apostles, a work universally acknowledged as authentic, it is recorded that all the companions of the apostles sold their possessions and their property and distributed to all according to the necessity of each one, so that no one among them was in want. For as many as were possessors of lands or houses, as the account says, sold them and brought the prices of the things that were sold, and laid them at the apostles' feet, so that distribution was made unto every man according as he had need.¹

¹Acts 2:45

17-8 Τὰ παραπλήσια δὲ τούτοις μαρτυρήσας τοῖς δηλουμένοις ὁ Φίλων συλλαβαῖς αὐταῖς ἐπιφέρει λέγων· “ πολλαχοῦ μὲν οὖν τῆς οἰκουμένης ἐστὶν τὸ γένος· ἔδει γὰρ ἀγαθοῦ τελείου μετασχεῖν καὶ τὴν Ἑλλάδα καὶ τὴν βάρβαρον· πλεονάζει δ’ ἐν Αἰγύπτῳ καθ’ ἕκαστον τῶν ἐπικαλουμένων νομῶν καὶ μάλιστα περὶ τὴν Ἀλεξάνδρειαν .

Philo bears witness to facts very much like those here described and then adds the following account: Everywhere in the world is this race found. “For it was fitting that both Greek and Barbarian should share in what is perfectly good. But the race particularly abounds in Egypt, in each of its so-called nomes, and especially about Alexandria.

17-9 οἱ δὲ πανταχόθεν ἄριστοι , καθάπερ εἰς πατρίδα θεραπευτῶν , ἀποικίαν στέλλονται πρός τι χωρίον ἐπιτηδειότατον , ὅπερ ἐστὶν ὑπὲρ λίμνης Μαρείας¹ κείμενον ἐπὶ γεωλόφου χθαμαλωτέρου , σφόδρα εὐκαίρως ἀσφαλείας τε ἕνεκα καὶ ἀέρος εὐκρασίας . ”

The best men from every quarter emigrate, as if to a colony of the Therapeutae’s fatherland, to a certain very suitable spot which lies above the Lake Mareia¹ upon a low hill excellently situated on account of its security and the mildness of the atmosphere.

¹More often known as Lake Mareotis, a little south of Alexandria.

17-10 εἶθ’ ἑξῆς τὰς οἰκήσεις αὐτῶν ὁποῖαί τινες ἦσαν διαγράψας , περὶ τῶν κατὰ χώραν ἐκκλησιῶν ταῦτά φησιν·	And then a little further on, after describing the kind of houses which they had, he speaks as follows concerning their churches, which were scattered about here and there:
17-11 ‘ἐν ἑκάστῃ δὲ οἰκίᾳ ἐστὶν οἴκημα ἱερὸν ὃ καλεῖται σεμνεῖον καὶ μοναστήριον , ἐν ᾧ μονούμενοι τὰ τοῦ σεμνοῦ βίου μυστήρια τελοῦνται ,	in each house there is a sacred apartment which is called a sanctuary and monastery, where, quite alone, they perform the mysteries of the religious life.
17-12 μηδὲν εἰσκομίζοντες , μὴ ποτόν , μὴ σιτίον , μηδέ τι τῶν ἄλλων ὅσα πρὸς τὰς τοῦ σώματος χρείας ἀναγκαῖα , ἀλλὰ νόμους καὶ λόγια θεσπισθέντα διὰ προφητῶν καὶ ὕμνους καὶ τἄλλα οἷς ἐπιστήμη καὶ εὐσέβεια συναύξονται καὶ τελειοῦνται . ”	They bring nothing into it, neither drink nor food, nor any of the other things which contribute to the necessities of the body, but only the laws, and the inspired oracles of the prophets, and hymns and such other things as augment and make perfect their knowledge and piety.
17-13 Καὶ μετ’ ἕτερά φησιν·	And after some other matters he says:
17-14 “Τὸ δ’ ἐξ ἑωθινοῦ μέχρις ἑσπέρας διάστημα σύμπαν αὐτοῖς ἐστιν ἄσκησις . ἐντυγχάνοντες γὰρ τοῖς ἱεροῖς γράμμασιν φιλοσοφοῦσιν τὴν πάτριον φιλοσοφίαν ἀλληγοροῦντες , ἐπειδὴ σύμβολα τὰ τῆς ῥητῆς ἑρμηνείας νομίζουσιν ἀποκεκρυμμένης φύσεως , ἐν ὑπονοίαις δηλουμένης . ἔστι δ’ αὐτοῖς καὶ συγγράμματα	The whole interval, from morning to evening, is for them a time of exercise. For they read the holy Scriptures, and explain the philosophy of their fathers in an allegorical manner, regarding the written words as symbols of hidden truth which is communicated in obscure figures.
17-15 παλαιῶν ἀνδρῶν , οἳ τῆς αἱρέσεως αὐτῶν ἀρχηγέται γενόμενοι , πολλὰ μνημεῖα τῆς ἐν τοῖς ἀλληγορουμένοις ἰδέας ἀπέλιπον , οἷς καθάπερ τισὶν ἀρχετύποις χρώμενοι μιμοῦνται τῆς προαιρέσεως τὸν τρόπον . ”	They have also writings of ancient men, who were the founders of their sect, and who left many monuments of the allegorical method. These they use as models, and imitate their principles.
17-16 Ταῦτα μὲν οὖν ἔοικεν εἰρῆσθαι τῷ ἀνδρὶ τὰς ἱερὰς ἐξηγουμένων αὐτῶν ἐπακροασαμένῳ γραφάς , τάχα δ’ εἰκός , ἅ φησιν ἀρχαίων παρ’ αὐτοῖς εἶναι συγγράμματα , εὐαγγέλια καὶ τὰς τῶν ἀποστόλων γραφὰς διηγήσεις τέ τινας κατὰ τὸ εἰκὸς τῶν πάλαι προφητῶν ἑρμηνευτικάς , ὁποίας ἥ τε πρὸς Ἑβραίους καὶ ἄλλαι πλείους τοῦ Παύλου περιέχουσιν ἐπιστολαί , ταῦτ’ εἶναι .	These things seem to have been stated by a man who had heard them expounding their sacred writings. But it is highly probable that the works of the ancients, which he says they had, were the Gospels and the writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews, and in many others of Paul’s Epistles.
17-17 εἶτα πάλιν ἐπιστρέψας ἑξῆς περὶ τοῦ νέους αὐτοὺς ποιεῖσθαι ψαλμοὺς οὕτως γράφει· “ὥστ’ οὐ θεωροῦσι μόνον , ἀλλὰ καὶ ποιοῦσιν ᾄσματα καὶ ὕμνους εἰς τὸν Θεὸν διὰ παντοίων μέτρων καὶ μελῶν ἀριθμοῖς σεμνοτέροις ἀναγκαίως χαράσσοντες . ”	Then again he writes as follows concerning the new psalms which they composed: “So that they not only spend their time in meditation, but they also compose songs and hymns to God in every variety of metre and melody, though they divide them, of course, into measures of more than common solemnity.”
17-18 Πολλὰ μὲν οὖν καὶ ἄλλα περὶ ὧν ὁ λόγος , ἐν ταὐτῷ διέξεισιν , ἐκεῖνα δ’ ἀναγκαῖον ἐφάνη δεῖν ἀναλέξασθαι , δι’ ὧν τὰ χαρακτηριστικὰ τῆς ἐκκλησιαστικῆς ἀγωγῆς ὑποτίθεται .	The same book contains an account of many other things, but it seemed necessary to select those facts which exhibit the characteristics of the ecclesiastical mode of life.
17-19 εἰ δέ τῳ μὴ δοκεῖ τὰ εἰρημένα ἴδια εἶναι τῆς κατὰ τὸ εὐαγγέλιον πολιτείας , δύνασθαι δὲ καὶ ἄλλοις παρὰ τοὺς δεδηλωμένους ἁρμόττειν , πειθέσθω κἂν ἀπὸ τῶν ἑξῆς αὐτοῦ φωνῶν , ἐν αἷς ἀναμφήριστον , εἰ εὐγνωμονοίη , κομίσεται τὴν περὶ τοῦδε μαρτυρίαν . 17-20 γράφει γὰρ ὧδε·	But if any one thinks that what has been said is not peculiar to the Gospel polity, but that it can be applied to others besides those mentioned, let him be convinced by the subsequent words of the same author, in which, if he is unprejudiced, he will find undisputed testimony on this subject. Philo’s words are as follows:
17-21 “ἐγκράτειαν δ’ ὥσπερ τινὰ θεμέλιον προκαταβαλλόμενοι τῇ ψυχῇ , τὰς ἄλλας ἐποικοδομοῦσιν ἀρετάς . σιτίον ἢ ποτὸν οὐδεὶς ἂν αὐτῶν προσενέγκαιτο πρὸ ἡλίου δύσεως , ἐπεὶ τὸ μὲν φιλοσοφεῖν ἄξιον φωτὸς κρίνουσιν εἶναι , σκότους δὲ τὰς τοῦ σώματος ἀνάγκας· ὅθεν τῷ μὲν ἡμέραν , ταῖς δὲ νυκτὸς βραχύ τι μέρος ἔνειμαν .	“Having laid down temperance as a sort of foundation in the soul, they build upon it the other virtues. None of them may take food or drink before sunset, since they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night.
17-22 ἔνιοι δὲ καὶ διὰ τριῶν ἡμερῶν ὑπομιμνῄσκονται τροφῆς , οἷς πλείων ὁ πόθος ἐπιστήμης ἐνίδρυται , τινὲς δὲ οὕτως ἐνευφραίνονται καὶ τρυφῶσιν ὑπὸ σοφίας ἑστιώμενοι πλουσίως καὶ ἀφθόνως τὰ δόγματα χορηγούσης , ὡς καὶ πρὸς διπλασίονα χρόνον ἀντέχειν καὶ μόγις δι’ ἓξ ἡμερῶν ἀπογεύεσθαι τροφῆς ἀναγκαίας , ἐθισθέντες . ”	But some, in whom a great desire for knowledge dwells, forget to take food for three days; and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are accustomed, after six days, scarcely to take necessary food.
17-23 Ταύτας τοῦ Φίλωνος σαφεῖς καὶ ἀναντιρρήτους περὶ τῶν καθ’ ἡμᾶς ὑπάρχειν ἡγούμεθα λέξεις .	These statements of Philo we regard as referring clearly and indisputably to those of our communion.
17-24 εἰ δ’ ἐπὶ τούτοις ἀντιλέγων τις ἔτι σκληρύνοιτο , καὶ οὗτος ἀπαλλαττέσθω τῆς δυσπιστίας , ἐναργεστέραις πειθαρχῶν ἀποδείξεσιν , ἃς οὐ παρά τισιν ἢ μόνῃ τῇ Χριστιανῶν εὑρεῖν ἔνεστιν κατὰ τὸ εὐαγγέλιον θρῃσκείᾳ .	But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians.
17-25 φησὶν γὰρ τοῖς περὶ ὧν ὁ λόγος καὶ γυναῖκας συνεῖναι , ὧν αἱ πλεῖσται γηραλέαι παρθένοι τυγχάνουσιν , τὴν ἁγνείαν οὐκ ἀνάγκῃ , καθάπερ ἔνιαι τῶν παρ’ Ἕλλησιν ἱερειῶν , φυλάξασαι μᾶλλον ἢ καθ’ ἑκούσιον γνώμην , διὰ ζῆλον καὶ πόθον σοφίας , ᾗ συμβιοῦν σπουδάσασαι τῶν περὶ τὸ σῶμα ἡδονῶν ἠλόγησαν , οὐ θνητῶν ἐκγόνων , ἀλλ’ ἀθανάτων ὀρεχθεῖσαι , ἃ μόνη τίκτειν Ἀφ’ ἑαυτῆς οἵα τέ ἐστιν ἡ θεοφιλὴς ψυχή .	For they say that there were women also with those of whom we are speaking, and that the most of them were aged virgins who had preserved their chastity, not out of necessity, as some of the priestesses among the Greeks, but rather by their own choice, through zeal and a desire for wisdom. And that in their earnest desire to live with it as their companion they paid no attention to the pleasures of the body, seeking not mortal but immortal progeny, which only the pious soul is able to bear of itself.
17-26 εἶθ’ ὑποκαταβάς , ἐμφαντικώτερον ἐκτίθεται ταῦτα· “αἱ δ’ ἐξηγήσεις τῶν ἱερῶν γραμμάτων γίνονται αὐτοῖς δι’ ὑπονοιῶν ἐν ἀλληγορίαις . ἅπασα γὰρ ἡ νομοθεσία δοκεῖ τοῖς ἀνδράσι τούτοις ἐοικέναι ζῴῳ καὶ σῶμα μὲν ἔχειν τὰς ῥητὰς διατάξεις , ψυχὴν δὲ τὸν ἐναποκείμενον ταῖς λέξεσιν ἀόρατον νοῦν , ὃν ἤρξατο διαφερόντως ἡ οἰκία αὕτη θεωρεῖν , ὡς διὰ κατόπτρου τῶν ὀνομάτων ἐξαίσια κάλλη νοημάτων ἐμφαινόμενα κατιδοῦσα . ”	Then after a little he adds still more emphatically: “They expound the Sacred Scriptures figuratively by means of allegories. For the whole law seems to these men to resemble a living organism, of which the spoken words constitute the body, while the hidden sense stored up within the words constitutes the soul. This hidden meaning has first been particularly studied by this sect, which sees, revealed as in a mirror of names, the surpassing beauties of the thoughts.”
17-27 Τί δεῖ τούτοις ἐπιλέγειν τὰς ἐπὶ ταὐτὸν συνόδους καὶ τὰς ἰδίᾳ μὲν ἀνδρῶν , ἰδίᾳ δὲ γυναικῶν ἐν ταὐτῷ διατριβὰς καὶ τὰς ἐξ ἔθους ἔτι καὶ νῦν πρὸς ἡμῶν ἐπιτελουμένας ἀσκήσεις , ἃς διαφερόντως κατὰ τὴν τοῦ σωτηρίου πάθους ἑορτὴν ἐν ἀσιτίαις καὶ διανυκτερεύσεσιν προσοχαῖς τε τῶν θείων λόγων ἐκτελεῖν εἰώθαμεν ;	Why is it necessary to add to these things their meetings and the respective occupations of the men and of the women during those meetings, and the practices which are even to the present day habitually observed by us, especially such as we are accustomed to observe at the feast of the Saviour’s passion, with fasting and night watching and study of the divine Word?
17-28 ἅπερ ἐπ’ ἀκριβέστερον αὐτὸν ὃν καὶ εἰς δεῦρο τετήρηται παρὰ μόνοις ἡμῖν τρόπον ἐπισημηνάμενος ὁ δηλωθεὶς ἀνὴρ τῇ ἰδίᾳ παρέδωκεν γραφῇ , τὰς τῆς μεγάλης ἑορτῆς παννυχίδας καὶ τὰς ἐν ταύταις ἀσκήσεις τούς τε λέγεσθαι εἰωθότας πρὸς ἡμῶν ὕμνους ἱστορῶν , καὶ ὡς ἑνὸς μετὰ ῥυθμοῦ κοσμίως ἐπιψάλλοντος οἱ λοιποὶ καθ’ ἡσυχίαν ἀκροώμενοι τῶν ὕμνων τὰ ἀκροτελεύτια συνεξηχοῦσιν , ὅπως τε κατὰ τὰς δεδηλωμένας ἡμέρας ἐπὶ στιβάδων χαμευνοῦντες οἴνου μὲν τὸ παράπαν , ὡς αὐτοῖς ῥήμασιν ἀνέγραψεν , οὐδ’ ἀπογεύονται , ἀλλ’ οὐδὲ τῶν ἐναίμων τινός , ὕδωρ δὲ μόνον αὐτοῖς ἐστι ποτόν , καὶ προσόψημα μετ’ ἄρτου ἅλες καὶ ὕσσωπον .	These things the above-mentioned author has related in his own work, indicating a mode of life which has been preserved to the present time by us alone, recording especially the vigils kept in connection with the great festival, and the exercises performed during those vigils, and the hymns customarily recited by us, and describing how, while one sings regularly in time, the others listen in silence, and join in chanting only the close of the hymns; and how, on the days referred to they sleep on the ground on beds of straw, and to use his own words, taste no wine at all, nor any flesh, but water is their only drink, and the seasoning with their bread is salt and hyssop.
17-29 πρὸς τούτοις γράφει τὸν τῆς προστασίας τρόπον τῶν τὰς ἐκκλησιαστικὰς λειτουργίας ἐγκεχειρισμένων διακονίας τε καὶ τὰς ἐπὶ πᾶσιν ἀνωτάτω τῆς ἐπισκοπῆς προεδρίας .	In addition to this Philo describes the order of dignities which exists among those who carry on the services of the church, mentioning the diaconate, and the office of bishop, which takes the precedence over all the others.
17-30 τούτων δ’ ὅτῳ πόθος ἔνεστι τῆς ἀκριβοῦς ἐπιστάσεως , μάθοι ἂν ἐκ τῆς δηλωθείσης τοῦ ἀνδρὸς ἱστορίας·	But whosoever desires a more accurate knowledge of these matters may get it from the history already cited.
17-31 ὅτι δὲ τοὺς πρώτους κήρυκας τῆς κατὰ τὸ εὐαγγέλιον διδασκαλίας τά τε ἀρχῆθεν πρὸς τῶν ἀποστόλων ἔθη παραδεδομένα καταλαβὼν ὁ Φίλων ταῦτ’ ἔγραφεν , παντί τῳ δῆλον .	But that Philo, when he wrote these things, had in view the first heralds of the Gospel and the customs handed down from the beginning by the apostles, is clear to every one.

Chapter 18

18-1 Πολύς γε μὴν τῷ λόγῳ καὶ πλατὺς ταῖς διανοίαις , ὑψηλός τε ὢν καὶ μετέωρος ἐν ταῖς εἰς τὰς θείας γραφὰς θεωρίαις γεγενημένος , ποικίλην καὶ πολύτροπον τῶν ἱερῶν λόγων πεποίηται τὴν ὑφήγησιν ,	Copious in language, comprehensive in thought, sublime and elevated in his views of divine Scripture, Philo has produced manifold and various expositions of the sacred books.
18-2 τοῦτο μὲν εἱρμῷ καὶ ἀκολουθίᾳ τὴν τῶν εἰς τὴν Γένεσιν διεξελθὼν πραγματείαν ἐν οἷς ἐπέγραψεν Νόμων ἱερῶν ἀλληγορίας , τοῦτο δὲ κατὰ μέρος διαστολὰς κεφαλαίων τῶν ἐν ταῖς γραφαῖς ζητουμένων ἐπιστάσεις τε καὶ διαλύσεις πεποιημένος ἐν οἷς καὶ αὐτοῖς καταλλήλως Τῶν ἐν Γενέσει καὶ τῶν ἐν Ἐξαγωγῇ Ζητημάτων καὶ λύσεων τέθειται τὴν ἐπιγραφήν .	On the one hand, he expounds in order the events recorded in Genesis in the books to which he gives the title Allegories of the Sacred Laws; on the other hand, he makes successive divisions of the chapters in the Scriptures which are the subject of investigation, and gives objections and solutions, in the books which he quite suitably calls Questions and Answers on Genesis and Exodus.
18-3 ἔστι δ’ αὐτῷ παρὰ ταῦτα προβλημάτων τινῶν ἰδίως πεπονημένα σπουδάσματα , οἷά ἐστι τὰ Περὶ γεωργίας δύο , καὶ τὰ Περὶ μέθης τοσαῦτα , καὶ ἄλλα ἄττα διαφόρου καὶ οἰκείας ἐπιγραφῆς ἠξιωμένα , οἷος ὁ Περὶ ὧν νήψας ὁ νοῦς εὔχεται καὶ καταρᾶται καὶ Περὶ συγχύσεως τῶν διαλέκτων , καὶ ὁ Περὶ φυγῆς καὶ εὑρέσεως , καὶ ὁ Περὶ τῆς πρὸς τὰ παιδεύματα συνόδου , Περί τε τοῦ τίς ὁ τῶν θείων ἐστὶ κληρονόμος ἢ Περὶ τῆς εἰς τὰ ἴσα καὶ ἐναντία τομῆς , καὶ ἔτι τὸ Περὶ τῶν τριῶν ἀρετῶν ἃς σὺν ἄλλαις ἀνέγραψεν Μωυσῆς ,	There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books on Agriculture, and the same number on Drunkenness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the Things Which the Sober Mind Desires and Execrates, on the Confusion of Tongues, on Flight and Discovery, on Assembly for the Sake of Instruction, on the Question, 'Who is Heir to Things Divine?' or on the Division of Things into Equal and Unequal, and still further the work on the Three Virtues Which with Others Have Been Described by Moses.
18-4 πρὸς τούτοις ὁ Περὶ τῶν μετονομαζομένων καὶ ὧν ἕνεκα μετονομάζονται , ἐν ᾧ φησι συντεταχέναι καὶ Περὶ διαθηκῶν α' β'·	In addition to these is the work on Those Whose Names Have Been Changed and Why They Have Been Changed, in which he says that he had written also two books on Covenants: First and Second.
18-5 ἔστιν δ’ αὐτοῦ καὶ Περὶ ἀποικίας καὶ βίου σοφοῦ τοῦ κατὰ δικαιοσύνην τελειωθέντος ἢ νόμων ἀγράφων , καὶ ἔτι Περὶ γιγάντων ἢ περὶ τοῦ μὴ τρέπεσθαι τὸ θεῖον , Περὶ τε τοῦ κατὰ Μωυσέα θεοπέμπτους εἶναι τοὺς ὀνείρους α' β' γ' δ' ε' .	And there is also a work of his on Emigration, and one on the Life of a Wise Man Made Perfect in Righteousness, or on Unwritten Laws; and still further the work on Giants or on the Immutability of God, and a first, second, third, fourth and fifth book on the Proposition, That Dreams According to Moses are Sent by God: First, Second, Third, Fourth, Fifth.
18-6 καὶ ταῦτα μὲν τὰ εἰς ἡμᾶς ἐλθόντα τῶν εἰς τὴν Γένεσιν ,	These are the books on Genesis that have come down to us.
18-7 εἰς δὲ τὴν Ἔξοδον ἔγνωμεν αὐτοῦ Ζητημάτων καὶ λύσεων α' β' ’γ δ' ε' , καὶ τὸ Περὶ τῆς σκηνῆς , τό τε Περὶ τῶν δέκα λογίων , καὶ τὰ Περὶ τῶν ἀναφερομένων ἐν εἴδει νόμων εἰς τὰ συντείνοντα κεφάλαια τῶν δέκα λόγων α' β' γ' δ' , καὶ τὸ Περὶ τῶν εἰς τὰς ἱερουργίας ζῴων καὶ τίνα τὰ τῶν θυσιῶν εἴδη , καὶ τὸ Περὶ τῶν προκειμένων ἐν τῷ νόμῳ τοῖς μὲν ἀγαθοῖς ἄθλων , τοῖς δὲ πονηροῖς ἐπιτιμίων καὶ ἀρῶν .	But on Exodus we are acquainted with the first, second, third, fourth and fifth books of Questions and Answers; also with that on the Tabernacle, and that on the Ten Commandments, and the four books on the Laws Which Refer Especially to the Principal Divisions of the Ten Commandments, and another on Animals Intended for Sacrifice and on the Kinds of Sacrifice, and another on the Rewards Fixed in the Law for the Good, and on the Punishments and Curses Fixed for the Wicked.
18-8 πρὸς τούτοις ἅπασιν καὶ μονόβιβλα αὐτοῦ φέρεται ὡς τὸ Περὶ προνοίας , καὶ ὁ Περὶ Ἰουδαίων αὐτῷ συνταχθεὶς λόγος , καὶ ὁ Πολιτικός , ἔτι τε ὁ Ἀλέξανδρος ἢ περὶ τοῦ λόγον ἔχειν τὰ ἄλογα ζῷα , ἐπὶ τούτοις ὁ Περὶ τοῦ δοῦλον εἶναι πάντα φαῦλον , ᾧ ἑξῆς ἐστιν ὁ Περὶ τοῦ πάντα σπουδαῖον ἐλεύθερον εἶναι·	In addition to all these there are extant also some single-volumed works of his; as for instance, the work on Providence, and the book composed by him on the Jews, and the Statesman; and still further, Alexander, or on the Possession of Reason by the Irrational Animals. Besides these there is a work on the Proposition that Every Wicked Man is a Slave, to which is subjoined the work on the Proposition that Every Good Man is Free.
18-9 μετ’ οὓς συντέτακται αὐτῷ ὁ Περὶ βίου θεωρητικοῦ ἢ ἱκετῶν , ἐξ οὗ τὰ περὶ τοῦ βίου τῶν ἀποστολικῶν ἀνδρῶν διεληλύθαμεν , καὶ τῶν ἐν νόμῳ δὲ καὶ προφήταις Ἑβραϊκῶν ὀνομάτων αἱ ἑρμηνεῖαι τοῦ αὐτοῦ σπουδὴ εἶναι λέγονται .	After these was composed by him the work on the Contemplative Life, or on Suppliants, from which we have drawn the facts concerning the life of the apostolic men; and still further, the Interpretation of the Hebrew Names in the Law and in the Prophets are said to be the result of his industry.
18-10 οὗτος μὲν οὖν κατὰ Γάϊον ἐπὶ τῆς Ῥώμης ἀφικόμενος , τὰ περὶ τῆς Γαΐου θεοστυγίας αὐτῷ γραφέντα , ἃ μετὰ ἤθους καὶ εἰρωνείας Περὶ ἀρετῶν ἐπέγραψεν , ἐπὶ πάσης λέγεται τῆς Ῥωμαίων συγκλήτου κατὰ Κλαύδιον διελθεῖν , ὡς καὶ τῆς ἐν βιβλιοθήκαις ἀναθέσεως θαυμασθέντας αὐτοῦ καταξιωθῆναι τοὺς λόγους .	And he is said to have read in the presence of the whole Roman Senate during the reign of Claudius the work which he had written, when he came to Rome under Caius, concerning Caius' hatred of the gods, and to which, with ironical reference to its character, he had given the title on the Virtues. And his discourses were so much admired as to be deemed worthy of a place in the libraries.
18-11 Κατὰ δὲ τούσδε τοὺς χρόνους Παύλου τὴν ἀπὸ Ἱερουσαλὴμ καὶ κύκλῳ πορείαν μέχρι τοῦ Ἰλλυρικοῦ διανύοντος , Ἰουδαίους Ῥώμης ἀπελαύνει Κλαύδιος , ὅ τε Ἀκύλας καὶ Πρίσκιλλα μετὰ τῶν ἄλλων Ἰουδαίων τῆς Ῥώμης ἀπαλλαγέντες ἐπὶ τὴν Ἀσίαν καταίρουσιν , ἐνταῦθά τε Παύλῳ τῷ ἀποστόλῳ συνδιατρίβουσιν , τοὺς αὐτόθι τῶν ἐκκλησιῶν ἄρτι πρὸς αὐτοῦ καταβληθέντας θεμελίους ἐπιστηρίζοντι . διδάσκαλος καὶ τούτων ἡ ἱερὰ τῶν Πράξεων γραφή .	At this time, while Paul was completing his journey from Jerusalem and round about unto Illyricum,¹ Claudius drove the Jews out of Rome; and Aquila and Priscilla, leaving Rome with the other Jews, came to Asia, and there abode with the apostle Paul, who was confirming the churches of that region whose foundations he had newly laid. The sacred book of the Acts informs us also of these things.

¹Romans 15:19

Chapter 19

19-1 Ἔτι δὲ Κλαυδίου τὰ τῆς βασιλείας διέποντος , κατὰ τὴν τοῦ πάσχα ἑορτὴν τοσαύτην ἐπὶ τῶν Ἱεροσολύμων στάσιν καὶ ταραχὴν ἐγγενέσθαι συνέβη , ὡς μόνων τῶν περὶ τὰς ἐξόδους τοῦ ἱεροῦ βίᾳ συνωθουμένων τρεῖς μυριάδας Ἰουδαίων ἀποθανεῖν πρὸς ἀλλήλων καταπατηθέντων , γενέσθαι τε τὴν ἑορτὴν πένθος μὲν ὅλῳ τῷ ἔθνει , θρῆνον δὲ καθ’ ἑκάστην οἰκίαν .	While Claudius was still emperor, it happened that so great a tumult and disturbance took place in Jerusalem at the feast of the Passover, that thirty thousand of those Jews alone who were forcibly crowded together at the gate of the temple perished, being trampled under foot by one another. Thus the festival became a season of mourning for all the nation, and there was weeping in every house.
19-2 καὶ ταῦτα δὲ κατὰ λέξιν ὁ Ἰώσηπος .	These things are related literally by Josephus.
19-3 Κλαύδιος δὲ Ἀγρίππαν , Ἀγρίππου παῖδα , Ἰουδαίων καθίστησι βασιλέα , Φήλικα τῆς χώρας ἁπάσης Σαμαρείας τε καὶ Γαλιλαίας καὶ προσέτι τῆς ἐπικαλουμένης Περαίας ἐπίτροπον ἐκπέμψας , διοικήσας δὲ αὐτὸς τὴν ἡγεμονίαν ἔτεσιν τρισὶν καὶ δέκα πρὸς μησὶν ὀκτώ , Νέρωνα τῆς ἀρχῆς διάδοχον καταλιπών , τελευτᾷ .	But Claudius appointed Agrippa, son of Agrippa, king of the Jews, having sent Felix as procurator of the whole country of Samaria and Galilee, and of the land called Perea. And after he had reigned thirteen years and eight months he died, and left Nero as his successor in the empire.

Chapter 20

20-1 Κατὰ δὲ Νέρωνα , Φήλικος τῆς Ἰουδαίας ἐπιτροπεύοντος , αὐτοῖς ῥήμασιν αὖθις ὁ Ἰώσηπος τὴν εἰς ἀλλήλους τῶν ἱερέων στάσιν ὧδέ πως ἐν εἰκοστῷ τῆς Ἀρχαιολογίας γράφει·	Josephus again, in the twentieth book of his Antiquities, relates the quarrel which arose among the priests during the reign of Nero, while Felix was procurator of Judea. His words are as follows :
20-2 “ Ἐξάπτεται δὲ καὶ τοῖς ἀρχιερεῦσι στάσις πρὸς τοὺς ἱερεῖς καὶ τοὺς πρώτους τοῦ πλήθους τῶν Ἱεροσολύμων ,	“There arose a quarrel between the high priests on the one hand and the priests and leaders of the people of Jerusalem on the other.
20-3 ἕκαστός τε αὐτῶν στῖφος ἀνθρώπων τῶν θρασυτάτων καὶ νεωτεριστῶν ἑαυτῷ ποιήσας , ἡγεμὼν ἦν , καὶ συρράσσοντες ἐκακολόγουν τε ἀλλήλους καὶ λίθοις ἔβαλλον·	And each of them collected a body of the boldest and most restless men, and put himself at their head, and whenever they met they hurled invectives and stones at each other.
20-4 ὁ δ’ ἐπιπλήξων ἦν οὐδὲ εἷς , ἀλλ’ ὡς ἐν ἀπροστατήτῳ πόλει ταῦτ’ ἐπράσσετο μετ’ ἐξουσίας .	And there was no one that would interpose; but these things were done at will as if in a city destitute of a ruler.
20-5 τοσαύτη δὲ τοὺς ἀρχιερεῖς κατέλαβεν ἀναίδεια καὶ τόλμα , ὥστε ἐκπέμπειν δούλους ἐτόλμων ἐπὶ τὰς ἅλωνας τοὺς ληψομένους τὰς τοῖς ἱερεῦσιν ὀφειλομένας δεκάτας . καὶ συνέβαινε τοὺς ἀπορουμένους τῶν ἱερέων ὑπ’ ἐνδείας ἀπολλυμένους θεωρεῖν·	And so great was the shamelessness and audacity of the high priests that they dared to send their servants to the threshing-floors to seize the tithes due to the priests; and thus those of the priests that were poor were seen to be perishing of want.
20-6 οὕτως ἐκράτει τοῦ δικαίου παντὸς ἡ τῶν στασιαζόντων βία . ”	In this way did the violence of the factions prevail over all justice.
20-7 Πάλιν δὲ ὁ αὐτὸς συγγραφεὺς κατὰ τοὺς αὐτοὺς χρόνους ἐν Ἱεροσολύμοις ὑποφυῆναι λῃστῶν τι εἶδος ἱστορεῖ , οἳ μετ’ ἡμέραν , ὥς φησιν , καὶ ἐν μέσῃ τῇ πόλει ἐφόνευον τοὺς συναντῶντας .	And the same author again relates that about the same time there sprang up in Jerusalem a certain kind of robbers, who by day, as he says, and in the middle of the city slew those who met them.
20-8 μάλιστα γὰρ ἐν ταῖς ἑορταῖς μιγνυμένους τῷ πλήθει καὶ ταῖς ἐσθήσεσιν ὑποκρύπτοντας μικρὰ ξιφίδια , τούτοις νύττειν τοὺς διαφόρους·	For, especially at the feasts, they mingled with the multitude, and with short swords, which they concealed under their garments, they stabbed the most distinguished men.
20-9 ἔπειτα πεσόντων , μέρος γίνεσθαι τῶν ἐπαγανακτούντων αὐτοὺς τοὺς πεφονευκότας·	And when they fell, the murderers themselves were among those who expressed their indignation.
20-10 διὸ καὶ παντάπασιν ὑπ’ ἀξιοπιστίας ἀνευρέτους γενέσθαι .	And thus on account of the confidence which was reposed in them by all, they remained undiscovered.
20-11 πρῶτον μὲν οὖν ὑπ’ αὐτῶν Ἰωνάθην τὸν ἀρχιερέα κατασφαγῆναι , μετὰ δ’ αὐτὸν καθ’ ἡμέραν ἀναιρεῖσθαι πολλούς , καὶ τῶν συμφορῶν τὸν φόβον εἶναι χαλεπώτερον , ἑκάστου καθάπερ ἐν πολέμῳ καθ’ ὥραν τὸν θάνατον προσδεχομένου .	The first that was slain by them was Jonathan the high priest; and after him many were killed every day, until the fear became worse than the evil itself, each one, as in battle, hourly expecting death.

Chapter 21

21-1 Ἑξῆς δὲ τούτοις ἐπιφέρει μετ’ ἕτερα λέγων·	After other matters he proceeds as follows:
21-2 “μείζονι δὲ τούτων πληγῇ Ἰουδαίους ἐκάκωσεν ὁ Αἰγύπτιος ψευδοπροφήτης .	But the Jews were afflicted with a greater plague than these by the Egyptian false prophet.
21-3 παραγενόμενος γὰρ εἰς τὴν χώραν ἄνθρωπος γόης καὶ προφήτου πίστιν ἐπιθεὶς ἑαυτῷ , περὶ τρισμυρίους μὲν ἀθροίζει τῶν ἠπατημένων , περιαγαγὼν δ’ αὐτοὺς ἐκ τῆς ἐρημίας εἰς τὸ Ἐλαιῶν καλούμενον ὄρος , ἐκεῖθεν οἷός τε ἦν εἰς Ἱεροσόλυμα παρελθεῖν βιάζεσθαι καὶ κρατήσας τῆς τε Ῥωμαϊκῆς φρουρᾶς καὶ τοῦ δήμου τυραννικῶς χρώμενος τοῖς συνεισπεσοῦσιν δορυφόροις .	For there appeared in the land an impostor who aroused faith in himself as a prophet, and collected about thirty thousand of those whom he had deceived, and led them from the desert to the so-called Mount of Olives whence he was prepared to enter Jerusalem by force and to overpower the Roman garrison and seize the government of the people, using those who made the attack with him as body guards.
21-4 φθάνει δ’ αὐτοῦ τὴν ὁρμὴν Φῆλιξ , ὑπαντιάσας μετὰ τῶν Ῥωμαϊκῶν ὁπλιτῶν , καὶ πᾶς ὁ δῆμος συνεφήψατο τῆς ἀμύνης , ὥστε συμβολῆς γενομένης τὸν μὲν Αἰγύπτιον φυγεῖν μετ’ ὀλίγων , διαφθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστου τῶν σὺν αὐτῷ . ”	But Felix anticipated his attack, and went out to meet him with the Roman legionaries, and all the people joined in the defense, so that when the battle was fought the Egyptian fled with a few followers, but the most of them were destroyed or taken captive.”
21-5 Ταῦτα ἐν τῇ δευτέρᾳ τῶν Ἱστοριῶν ὁ Ἰώσηπος·	Josephus relates these events in the second book of his History.
21-6 ἐπιστῆσαι δὲ ἄξιον τοῖς ἐνταῦθα κατὰ τὸν Αἰγύπτιον δεδηλωμένοις καὶ τοῖς ἐν ταῖς Πράξεσι τῶν ἀποστόλων ,	But it is worth while comparing the account of the Egyptian given here with that contained in the Acts of the Apostles.
21-7 ἔνθα κατὰ Φήλικα πρὸς τοῦ ἐν Ἱεροσολύμοις χιλιάρχου εἴρηται τῷ Παύλῳ , ὁπηνίκα κατεστασίαζεν αὐτοῦ τὸ τῶν Ἰουδαίων πλῆθος· “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας καὶ ἐξαγαγὼν ἐν τῇ ἐρήμῳ τοὺς τετρακισχιλίους ἄνδρας τῶν σικαρίων ;”¹	In the time of Felix it was said to Paul by the centurion in Jerusalem, when the multitude of the Jews raised a disturbance against the apostle, “Are you not he who before these days made an uproar, and led out into the wilderness four thousand men that were murderers¹?”²

¹The Sicarii were the special group of revolutionaries in Jerusalem who pracstised the assassination of their opponents by means of a short dagger or sica which could be conveniently concealed in the sleeve. See chapter 20, verse 8 .
²Acts 21:38

21-8 ἀλλὰ τὰ μὲν κατὰ Φήλικα τοιαῦτα .

These are the events which took place in the time of Felix.

Chapter 22

22-1 Τούτου δὲ Φῆστος ὑπὸ Νέρωνος διάδοχος πέμπεται ,	Festus was sent by Nero to be Felix’s successor.
22-2 καθ’ ὃν δικαιολογησάμενος ὁ Παῦλος δέσμιος ἐπὶ Ῥώμης ἄγεται·	Under him Paul, having made his defense, was sent bound to Rome.
22-3 Ἀρίσταρχος αὐτῷ συνῆν , ὃν καὶ εἰκότως συναιχμάλωτόν που τῶν ἐπιστολῶν ἀποκαλεῖ .	Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow-prisoner.¹

¹Colossians 4:10

22-4 καὶ Λουκᾶς , ὁ καὶ τὰς πράξεις τῶν ἀποστόλων γραφῇ παραδούς , ἐν τούτοις κατέλυσε τὴν ἱστορίαν , διετίαν ὅλην ἐπὶ τῆς Ῥώμης τὸν Παῦλον ἄνετον διατρῖψαι καὶ τὸν τοῦ Θεοῦ λόγον ἀκωλύτως κηρῦξαι ἐπισημηνάμενος .	and Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large, and preached the word of God without restraint.
22-5 τότε μὲν οὖν ἀπολογησάμενον , αὖθις ἐπὶ τὴν τοῦ κηρύγματος διακονίαν λόγος ἔχει στείλασθαι τὸν ἀπόστολον , Δεύτερον δ’ ἐπιβάντα τῇ αὐτῇ πόλει τῷ κατ’ αὐτὸν τελειωθῆναι μαρτυρίῳ·	Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time he suffered martyrdom.
22-6 ἐν ᾧ δεσμοῖς ἐχόμενος , τὴν πρὸς Τιμόθεον δευτέραν ἐπιστολὴν συντάττει , ὁμοῦ σημαίνων τὴν τε προτέραν αὐτῷ γενομένην ἀπολογίαν καὶ τὴν παρὰ πόδας τελείωσιν .	In this imprisonment he wrote his second epistle to Timothy, in which he mentions his first defense and his impending death.
22-7 δέχου δὴ καὶ τούτων τὰς αὐτοῦ μαρτυρίας· “ἐν τῇ πρώτῃ μου , ” φησίν , “ἀπολογίᾳ οὐδείς μοι παρεγένετο , ἀλλὰ πάντες με ἐγκατέλιπον “μὴ αὐτοῖς λογισθείη ), ὁ δὲ κύριός μοι παρέστη καὶ ἐνεδυνάμωσέν με , ἵνα δι’ ἐμοῦ τὸ Κήρυγμα πληροφορηθῇ καὶ ἀκούσωσι πάντα τὰ ἔθνη , καὶ ἐρρύσθην ἐκ στόματος λέοντος .”	But hear his testimony on these matters: “At my first answer,” he says, “no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.”¹

¹2 Timothy 4:16-17

22-8 σαφῶς δὴ παρίστησιν διὰ τούτων ὅτι δὴ τὸ πρότερον , ὡς ἂν τὸ Κήρυγμα τὸ δι’ αὐτοῦ πληρωθείη , ἐρρύσθη ἐκ στόματος λέοντος , τὸν Νέρωνα ταύτῃ , ὡς ἔοικεν , διὰ τὸ ὠμόθυμον προσειπών .	He plainly indicates in these words that on the former occasion, in order that the preaching might be fulfilled by him, he was rescued from the mouth of the lion, referring, in this expression, to Nero, as is probable on account of the latter’s cruelty.
22-9 οὔκουν ἑξῆς προστέθεικεν παραπλήσιόν τι τῷ “ῥύσεταί με ἐκ στόματος λέοντος· ” ἑώρα γὰρ τῷ πνεύματι τὴν ὅσον οὔπω μέλλουσαν αὐτοῦ τελευτήν ,	He did not therefore afterward add the similar statement, He will rescue me from the mouth of the lion; for he saw in the spirit that his end would not be long delayed.
22-10 δι’ ὅ φησιν ἐπιλέγων τῷ “καὶ ἐρρύσθην ἐκ στόματος λέοντος ” τὸ “ῥύσεταί με ὁ κύριος ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον , ” σημαίνων τὸ παραυτίκα μαρτύριον· ὃ καὶ σαφέστερον ἐν τῇ αὐτῇ προλέγει γραφῇ , φάσκων “ἐγὼ γὰρ ἤδη σπένδομαι , καὶ ὁ καιρὸς τῆς ἐμῆς ἀναλύσεως ἐφέστηκεν . ”	Wherefore he adds to the words, and he delivered me from the mouth of the lion, this sentence: the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom,¹ indicating his speedy martyrdom; which he also foretells still more clearly in the same epistle, when he writes, for I am now ready to be offered, and the time of my departure is at hand.

¹1 Timothy 4:18

22-11 νῦν μὲν οὖν ἐπὶ τῆς δευτέρας ἐπιστολῆς τῶν πρὸς Τιμόθεον τὸν Λουκᾶν μόνον γράφοντι αὐτῷ συνεῖναι δηλοῖ , κατὰ δὲ τὴν προτέραν ἀπολογίαν οὐδὲ τοῦτον· ὅθεν εἰκότως τὰς τῶν ἀποστόλων Πράξεις ἐπ’ ἐκεῖνον ὁ Λουκᾶς περιέγραψε τὸν χρόνον , τὴν μέχρις ὅτε τῷ Παύλῳ συνῆν ἱστορίαν ὑφηγησάμενος .	In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote, but at his first defense not even he. Whence it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul.
22-12 ταῦτα δ’ ἡμῖν εἴρηται παρισταμένοις ὅτι μὴ καθ’ ἣν ὁ Λουκᾶς ἀνέγραψεν ἐπὶ τῆς Ῥώμης ἐπιδημίαν τοῦ Παύλου τὸ μαρτύριον αὐτῷ συνεπεράνθη·	But these things have been adduced by us to show that Paul’s martyrdom did not take place at the time of that Roman sojourn which Luke records.
22-13 εἰκός γέ τοι κατὰ μὲν ἀρχὰς ἠπιώτερον τοῦ Νέρωνος διακειμένου , ῥᾷον τὴν ὑπὲρ τοῦ δόγματος τοῦ Παύλου καταδεχθῆναι ἀπολογίαν , προελθόντος δ’ εἰς ἀθεμίτους τόλμας , μετὰ τῶν ἄλλων καὶ τὰ κατὰ τῶν ἀποστόλων ἐγχειρηθῆναι .	It is probable indeed that as Nero was more disposed to mildness in the beginning, Paul’s defense of his doctrine was more easily received; but that when he had advanced to the commission of lawless deeds of daring, he made the apostles as well as others the subjects of his attacks.

Chapter 23

23-1 Ἰουδαῖοί γε μὴν τοῦ Παύλου Καίσαρα ἐπικαλεσαμένου ἐπί τε τὴν Ῥωμαίων πόλιν ὑπὸ Φήστου παραπεμφθέντος , τῆς ἐλπίδος καθ’ ἣν ἐξήρτυον αὐτῷ τὴν ἐπιβουλήν , ἀποπεσόντες , ἐπὶ Ἰάκωβον τὸν τοῦ κυρίου τρέπονται ἀδελφόν , ᾧ πρὸς τῶν ἀποστόλων ὁ τῆς ἐπισκοπῆς τῆς ἐν Ἱεροσολύμοις ἐγκεχείριστο θρόνος .	But after Paul, in consequence of his appeal to Caesar, had been sent to Rome by Festus, the Jews, being frustrated in their hope of entrapping him by the snares which they had laid for him, turned against James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles.
23-2 τοιαῦτα δὲ αὐτοῖς καὶ τὰ κατὰ τούτου τολμᾶται .	The following daring measures were undertaken by them against him.
23-3 εἰς μέσον αὐτὸν ἀγαγόντες ἄρνησιν τῆς εἰς τὸν Χριστὸν πίστεως ἐπὶ παντὸς ἐξῄτουν τοῦ λαοῦ·	Leading him into their midst they demanded of him that he should renounce faith in Christ in the presence of all the people.
23-4 τοῦ δὲ παρὰ τὴν ἁπάντων γνώμην ἐλευθέρᾳ φωνῇ καὶ μᾶλλου ἢ προσεδόκησαν ἐπὶ τῆς πληθύος ἁπάσης παρρησιασαμένου καὶ ὁμολογήσαντος υἱὸν εἶναι Θεοῦ τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν , μηκέθ’ οἷοί τε τὴν τοῦ ἀνδρὸς μαρτυρίαν φέρειν τῷ καὶ δικαιότατον αὐτὸν παρὰ τοῖς πᾶσιν δι’ ἀκρότητα ἧς μετῄει κατὰ τὸν βίον φιλοσοφίας τε καὶ θεοσεβείας πιστεύεσθαι , κτείνουσι , καιρὸν εἰς ἐξουσίαν λαβόντες τὴν ἀναρχίαν , ὅτι δὴ τοῦ Φήστου κατ’ αὐτὸ τοῦ καιροῦ ἐπὶ τῆς Ἰουδαίας τελευτήσαντος , ἄναρχα καὶ ἀνεπιτρόπευτα τὰ τῆς αὐτόθι διοικήσεως καθειστήκει .	But, contrary to the opinion of all, with a clear voice, and with greater boldness than they had anticipated, he spoke out before the whole multitude and confessed that our Saviour and Lord Jesus is the Son of God. But they were unable to bear longer the testimony of the man who, on account of the excellence of ascetic virtue and of piety which he exhibited in his life, was esteemed by all as the most just of men, and consequently they slew him. Opportunity for this deed of violence was furnished by the prevailing anarchy, which was caused by the fact that Festus had died just at this time in Judea, and that the province was thus without a governor and head.
23-5 τὸν δὲ τῆς τοῦ Ἰακώβου τελευτῆς τρόπον ἤδη μὲν πρότερον αἱ παρατεθεῖσαι τοῦ Κλήμεντος φωναὶ δεδηλώκασιν , ἀπὸ τοῦ πτερυγίου βεβλῆσθαι ξύλῳ τε τὴν πρὸς θάνατον πεπλῆχθαι αὐτὸν ἱστορηκότος· ἀκριβέστατά γε μὴν τὰ κατ’ αὐτὸν ὁ Ἡγήσιππος , ἐπὶ τῆς πρώτης τῶν ἀποστόλων γενόμενος διαδοχῆς , ἐν τῷ πέμπτῳ αὐτοῦ ὑπομνήματι τοῦτον λέγων ἱστορεῖ τὸν τρόπον·	The manner of James’ death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows:
23-6 “Διαδέχεται τὴν ἐκκλησίαν μετὰ τῶν ἀποστόλων ὁ ἀδελφὸς τοῦ κυρίου Ἰάκωβος , ὁ ὀνομασθεὶς ὑπὸ πάντων δίκαιος ἀπὸ τῶν τοῦ κυρίου χρόνων μέχρι καὶ ἡμῶν , ἐπεὶ πολλοὶ Ἰάκωβοι ἐκαλοῦντο ,	James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James.
23-7 οὗτος δὲ ἐκ κοιλίας μητρὸς αὐτοῦ ἅγιος ἦν , οἶνον καὶ σίκερα οὐκ ἔπιεν οὐδὲ ἔμψυχον ἔφαγεν , ξυρὸν ἐπὶ τὴν κεφαλὴν αὐτοῦ οὐκ ἀνέβη , ἔλαιον οὐκ ἠλείψατο , καὶ βαλανείῳ οὐκ ἐχρήσατο .	He was holy from his mother’s womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath.
23-8 τούτῳ μόνῳ ἐξῆν εἰς τὰ ἅγια εἰσιέναι· οὐδὲ γὰρ ἐρεοῦν ἐφόρει , ἀλλὰ σινδόνας .	He alone was permitted to enter into the holy place; for he wore not woolen but linen garments.
23-9 καὶ μόνος εἰσήρχετο εἰς τὸν ναὸν ηὑρίσκετό τε κείμενος ἐπὶ τοῖς γόνασιν καὶ αἰτούμενος ὑπὲρ τοῦ λαοῦ ἄφεσιν , ὡς ἀπεσκληκέναι τὰ γόνατα αὐτοῦ δίκην καμήλου , διὰ τὸ ἀεὶ κάμπτειν ἐπὶ γόνυ προσκυνοῦντα τῷ Θεῷ καὶ αἰτεῖσθαι ἄφεσιν τῷ λαῷ .	And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.
23-10 διά γέ τοι τὴν ὑπερβολὴν τῆς δικαιοσύνης αὐτοῦ ἐκαλεῖτο ὁ δίκαιος καὶ ὠβλίας , ὅ ἐστιν Ἑλληνιστὶ περιοχὴ τοῦ λαοῦ , καὶ δικαιοσύνη , ὡς οἱ προφῆται δηλοῦσιν περὶ αὐτοῦ .	Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him.
23-11 τινὲς οὖν τῶν ἑπτὰ αἱρέσεων τῶν ἐν τῷ λαῷ , τῶν προγεγραμμένων μοι “ἐν τοῖς Ὑπομνήμασιν ” , ἐπυνθάνοντο αὐτοῦ τίς ἡ θύρα τοῦ Ἰησοῦ ,¹ καὶ ἔλεγεν τοῦτον εἶναι τὸν σωτῆρα·	Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, ‘What is the gate of Jesus?’¹ and he replied that he was the Saviour.

¹The tradition is obviously confused. Oblias may be an inaccurate transliteration of the Hebrew for “Rampart of the People,” but the reference to the prophets defies explanation. The “Gate” of Jesus is also a puzzle, but it may be connected with the early Christians’ name for themselves of “the Way.”

23-12 ἐξ ὧν τινες ἐπίστευσαν ὅτι Ἰησοῦς ἐστιν ὁ Χριστός .	On account of these words some believed that Jesus is the Christ.
23-13 αἱ δὲ αἱρέσεις αἱ προειρημέναι οὐκ ἐπίστευον οὔτε ἀνάστασιν οὔτε ἐρχόμενον ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·	But the sects mentioned above did not believe either in a resurrection or in one’s coming to give to every man according to his works.
23-14 ὅσοι δὲ καὶ ἐπίστευσαν , διὰ Ἰάκωβον .	But as many as believed did so on account of James.
23-15 πολλῶν οὖν καὶ τῶν ἀρχόντων πιστευόντων , ἦν θόρυβος τῶν Ἰουδαίων καὶ γραμματέων καὶ Φαρισαίων λεγόντων ὅτι κινδυνεύει πᾶς ὁ λαὸς Ἰησοῦν τὸν Χριστὸν προσδοκᾶν .	Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ.
23-16 ἔλεγον οὖν συνελθόντες τῷ Ἰακώβῳ· “παρακαλοῦμέν σε , ἐπίσχες τὸν λαόν , ἐπεὶ ἐπλανήθη εἰς Ἰησοῦν , ὡς αὐτοῦ ὄντος τοῦ Χριστοῦ .	Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray concerning Jesus, as if he were the Christ.
23-17 παρακαλοῦμέν σε πεῖσαι πάντας τοὺς ἐλθόντας εἰς τὴν ἡμέραν τοῦ πάσχα περὶ Ἰησοῦ· σοὶ γὰρ πάντες πειθόμεθα .	We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you.
23-18 ἡμεῖς γὰρ μαρτυροῦμέν σοι καὶ πᾶς ὁ λαὸς ὅτι δίκαιος εἶ καὶ ὅτι πρόσωπον οὐ λαμβάνεις .	For we bear you witness, as do all the people, that you are just, and do not respect persons.¹

¹Matthew 22:16

23-19 πεῖσον οὖν σὺ τὸν ὄχλον περὶ Ἰησοῦ μὴ πλανᾶσθαι· καὶ γὰρ πᾶς ὁ λαὸς καὶ πάντες πειθόμεθά σοι .	Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you.
23-20 στῆθι οὖν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ , ἵνα ἄνωθεν ᾖς ἐπιφανὴς καὶ ᾖ εὐάκουστά σου τὰ ῥήματα παντὶ τῷ λαῷ .	Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people.
23-21 διὰ γὰρ τὸ πάσχα συνεληλύθασι πᾶσαι αἱ φυλαὶ μετὰ καὶ τῶν ἐθνῶν . ’	For all the tribes, with the Gentiles also, have come together on account of the Passover.
23-22 ἔστησαν οὖν οἱ προειρημένοι γραμματεῖς καὶ Φαρισαῖοι τὸν Ἰάκωβον ἐπὶ τὸ πτερύγιον τοῦ ναοῦ , καὶ ἔκραξαν αὐτῷ καὶ εἶπαν “δίκαιε , ᾧ πάντες πείθεσθαι ὀφείλομεν , ἐπεὶ ὁ λαὸς πλανᾶται ὀπίσω Ἰησοῦ τοῦ σταυρωθέντος , ἀπάγγειλον ἡμῖν τίς ἡ θύρα τοῦ Ἰησοῦ . ’	The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: ‘You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.’
23-23 καὶ ἀπεκρίνατο φωνῇ μεγάλῃ “τί με ἐπερωτᾶτε περὶ τοῦ υἱοῦ τοῦ ἀνθρώπου , καὶ αὐτὸς κάθηται ἐν τῷ οὐρανῷ ἐκ δεξιῶν τῆς μεγάλης δυνάμεως , καὶ μέλλει ἔρχεσθαι ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ;’	And he answered with a loud voice, ‘Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.’
23-24 καὶ πολλῶν πληροφορηθέντων καὶ δοξαζόντων¹ ἐπὶ τῇ μαρτυρίᾳ τοῦ Ἰακώβου καὶ λεγόντων “ὡσαννὰ τῷ υἱῷ Δαυίδ ,’ τότε πάλιν ἐπιστρέψας οἱ αὐτοὶ γραμματεῖς καὶ Φαρισαῖοι πρὸς ἀλλήλους ἔλεγον “κακῶς ἐποιήσαμεν τοιαύτην μαρτυρίαν παρασχόντες τῷ Ἰησοῦ· ἀλλὰ ἀναβάντες καταβάλωμεν αὐτόν , ἵνα φοβηθέντες μὴ πιστεύσωσιν αὐτῷ . ’	And when many were fully convinced and gloried¹ in the testimony of James, and said, ‘Hosanna to the Son of David,’ these same Scribes and Pharisees said again to one another, ‘We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.’

¹Literally, “glorified.”

23-25 καὶ ἔκραξαν λέγοντες “ὢ ὤ , καὶ ὁ δίκαιος ἐπλανήθη , ” καὶ ἐπλήρωσαν τὴν γραφὴ τὴν ἐν τῷ Ἡσαΐᾳ¹ γεγραμμένην “ἄρωμεν τὸν δίκαιον , ὅτι δύσχρηστος ἡμῖν ἐστιν· τοίνυν τὰ γενήματα τῶν ἔργων αὐτῶν φάγονται . ’

And they cried out, saying, ‘Oh! Oh! the just man is also in error.’ and they fulfilled the Scripture written in Isaiah,¹ ‘Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.’

¹The first part of the quotation is from the Wisdom of Solomon (Apocrypha), not Isaiah.

23-26 ἀναβάντες οὖν κατέβαλον τὸν δίκαιον . καὶ ἔλεγον ἀλλήλοις “ λιθάσωμεν Ἰάκωβον τὸν δίκαιον ,’ καὶ ἤρξαντο λιθάζειν αὐτόν , ἐπεὶ καταβληθεὶς οὐκ ἀπέθανεν· ἀλλὰ στραφεὶς ἔθηκε τὰ γόνατα λέγων “παρακαλῶ , κύριε θεὲ πάτερ , ἄφες αὐτοῖς· οὐ γὰρ οἴδασιν τί ποιοῦσιν . ’

So they went up and threw down the just man, and said to each other, ‘Let us stone James the Just.’ and they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, ‘I entreat you, Lord God our Father, forgive them, for they know not what they do.’¹

¹Luke 23:34

23-27 οὕτως δὲ καταλιθοβολούντων αὐτόν , εἷς τῶν ἱερέων τῶν υἱῶν Ῥηχὰβ υἱοῦ Ῥαχαβείμ ,¹ τῶν μαρτυρουμένων ὑπὸ Ἱερεμίου τοῦ προφήτου , ἔκραζεν λέγων “παύσασθε· τί ποιεῖτε ; εὔχεται ὑπὲρ ὑμῶν ὁ δίκαιος . ’

And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites,¹ who are mentioned by Jeremiah the prophet, cried out, saying, ‘Stop. What are you doing? the just one prays for you.’

¹This story is confused and improbable. The text of Hegesiplpus must be corrupt, for Rechabim is only the Hebrew plural and merely repeats the previous phrase. Moreover, the Rechabites were a tribe of Kenites who were adopted into Israel 1 Chronicles 2:55 and Jeremiah 35:19 . There is no evidence that a Rechabite was ever counted as a Levite, or that the name was that of a sect to which a priest or Levite could have belonged. Epiphanius (Haer. lxxviii. 14) replaces this mysterious Rechabite by Simeon the son of Clopas.

23-28 καὶ λαβών τις ἀπ’ αὐτῶν , εἷς τῶν γναφέων , τὸ ξύλον , ἐν ᾧ ἀποπιέζει τὰ ἱμάτια , ἤνεγκεν κατὰ τῆς κεφαλῆς τοῦ δικαίου , καὶ οὕτως ἐμαρτύρησεν .	And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom.
23-29 καὶ ἔθαψαν αὐτὸν ἐπὶ τῷ τόπῳ παρὰ τῷ ναῷ , καὶ ἔτι αὐτοῦ ἡ στήλη μένει παρὰ τῷ ναῷ .	And they buried him on the spot, by the temple, and his monument still remains by the temple.
23-30 μάρτυς οὗτος ἀληθὴς Ἰουδαίοις τε καὶ Ἕλλησιν γεγένηται ὅτι Ἰησοῦς ὁ Χριστός ἐστιν .	He became a true witness, both to Jews and Greeks, that Jesus is the Christ.
23-31 καὶ εὐθὺς Οὐεσπασιανὸς πολιορκεῖ αὐτούς . ”	And immediately Vespasian besieged them.
23-32 Ταῦτα διὰ πλάτους , συνῳδά γέ τοι τῷ Κλήμεντι καὶ ὁ Ἡγήσιππος .	These things are related at length by Hegesippus, who is in agreement with Clement.
23-33 οὕτω δὲ ἄρα θαυμάσιός τις ἦν καὶ παρὰ τοῖς ἄλλοις ἅπασιν ἐπὶ Δικαιοσύνῃ βεβόητο ὁ Ἰάκωβος , ὡς καὶ τοὺς Ἰουδαίων ἔμφρονας δοξάζειν ταύτην εἶναι τὴν αἰτίαν τῆς παραχρῆμα μετὰ τὸ μαρτύριον αὐτοῦ πολιορκίας τῆς Ἱερουσαλήμ , ἣν δι’ οὐδὲν ἕτερον αὐτοῖς συμβῆναι ἢ διὰ τὸ κατ’ αὐτοῦ τολμηθὲν ἄγος .	James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him.
23-34 Ἀμέλει γέ τοι ὁ Ἰώσηπος οὐκ ἀπώκνησεν καὶ τοῦτ’ ἐγγράφως ἐπιμαρτύρασθαι δι’ ὧν φησιν λέξεων “ταῦτα δὲ συμβέβηκεν Ἰουδαίοις κατ’ ἐκδίκησιν Ἰακώβου τοῦ δικαίου , ὃς ἦν ἀδελφὸς Ἰησοῦ τοῦ λεγομένου Χριστοῦ ,	Josephus, at least, has not hesitated to testify this in his writings, where he says, “These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ.
23-35 ἐπειδήπερ δικαιότατον αὐτὸν ὄντα οἱ Ἰουδαῖοι ἀπέκτειναν .”¹	For the Jews slew him, although he was a most just man.”¹

¹This passage is not in the traditional text of Josephus.

23-36 Ὁ δ’ αὐτὸς καὶ τὸν θάνατον αὐτοῦ ἐν εἰκοστῷ τῆς Ἀρχαιολογίας δηλοῖ διὰ τούτων· “πέμπει δὲ Καῖσαρ Ἀλβῖνον εἰς τὴν Ἰουδαίαν ἔπαρχον , Φήστου τὴν τελευτὴν πυθόμενος .	And the same writer records his death also in the twentieth book of his Antiquities in the following words: But the emperor, when he learned of the death of Festus, sent Albinus to be procurator of Judea.
23-37 ὁ δὲ νεώτερος Ἄνανος , ὃν τὴν ἀρχιερωσύνην εἴπαμεν παρειληφέναι , θρασὺς ἦν τὸν τρόπον καὶ τολμητὴς διαφερόντως ,	But the younger Ananus, who, as we have already said, had obtained the high priesthood, was of an exceedingly bold and reckless disposition.
23-38 αἵρεσιν δὲ μετῄει τὴν Σαδδουκαίων , οἵπερ εἰσὶ περὶ τὰς κρίσεις ὠμοὶ παρὰ πάντας τοὺς Ἰουδαίους , καθὼς ἤδη δεδηλώκαμεν .	He belonged, moreover, to the sect of the Sadducees, who are the most cruel of all the Jews in the execution of judgment, as we have already shown.
23-39 ἅτε δὴ οὖν τοιοῦτος ὢν ὁ Ἄνανος , νομίσας ἔχειν καιρὸν ἐπιτήδειον διὰ τὸ τεθνάναι μὲν Φῆστον , Ἀλβῖνον δ’ ἔτι κατὰ τὴν ὁδὸν ὑπάρχειν , καθίζει συνέδριον κριτῶν , καὶ παραγαγὼν εἰς αὐτὸ τὸν ἀδελφὸν Ἰησοῦ , τοῦ Χριστοῦ λεγομένου , Ἰάκωβος ὄνομα αὐτῷ , καί τινας ἑτέρους , ὡς παρανομησάντων κατηγορίαν ποιησάμενος , παρέδωκεν λευσθησομένους .	Ananus, therefore, being of this character, and supposing that he had a favorable opportunity on account of the fact that Festus was dead, and Albinus was still on the way, called together the Sanhedrin, and brought before them the brother of Jesus, the so-called Christ, James by name, together with some others, and accused them of violating the law, and condemned them to be stoned.
23-40 ὅσοι δὲ ἐδόκουν ἐπιεικέστατοι τῶν κατὰ τὴν πόλιν εἶναι καὶ τὰ περὶ τοὺς νόμους ἀκριβεῖς , βαρέως ἤνεγκαν ἐπὶ τούτῳ , καὶ πέμπουσι πρὸς τὸν βασιλέα¹ κρύφα , παρακαλοῦντες αὐτὸν ἐπιστεῖλαι τῷ Ἀνάνῳ μηκέτι τοιαῦτα πράσσειν· μηδὲ γὰρ τὸ πρῶτον ὀρθῶς αὐτὸν πεποιηκέναι .	But those in the city who seemed most moderate and skilled in the law were very angry at this, and sent secretly to the king,¹ requesting him to order Ananus to cease such proceedings. For he had not done right even this first time.

¹Or, possibly, to King Agrippa.

23-41 τινὲς δ’ αὐτῶν καὶ τὸν Ἀλβῖνον ὑπαντιάζουσιν ἀπὸ τῆς Ἀλεξανδρείας ὁδοιποροῦντα , καὶ διδάσκουσιν ὡς οὐκ ἐξὸν ἦν Ἀνάνῳ χωρὶς αὐτοῦ γνώμης καθίσαι συνέδριον .	And certain of them also went to meet Albinus, who was journeying from Alexandria, and reminded him that it was not lawful for Ananus to summon the Sanhedrin without his knowledge.
23-42 Ἀλβῖνος δὲ πεισθεὶς τοῖς λεγομένοις , γράφει μετ’ ὀργῆς τῷ Ἀνάνῳ , λήψεσθαι παρ’ αὐτοῦ δίκας ἀπειλῶν , καὶ ὁ βασιλεὺς Ἀγρίππας διὰ τοῦτο τὴν ἀρχιερωσύνην ἀφελόμενος αὐτοῦ ἄρξαντος μῆνας τρεῖς , Ἰησοῦν τὸν τοῦ Δαμμαίου κατέστησεν .”	And Albinus, being persuaded by their representations, wrote in anger to Ananus, threatening him with punishment. And the king, Agrippa, in consequence, deprived him of the high priesthood, which he had held three months, and appointed Jesus, the son of Damnaeus.
23-43 Τοιαῦτα καὶ τὰ κατὰ Ἰάκωβον , οὗ ἡ πρώτη τῶν ὀνομαζομένων καθολικῶν ἐπιστολῶν εἶναι λέγεται·	These things are recorded concerning James, who is said to be the author of the first of the so-called catholic epistles.
23-44 ἰστέον δὲ ὡς νοθεύεται μέν , οὐ πολλοὶ γοῦν τῶν παλαιῶν αὐτῆς ἐμνημόνευσαν , ὡς οὐδὲ τῆς λεγομένης Ἰούδα , μιᾶς καὶ αὐτῆς οὔσης τῶν ἑπτὰ λεγομένων καθολικῶν· ὅμως δ’ ἴσμεν καὶ ταύτας μετὰ τῶν λοιπῶν ἐν πλείσταις δεδημοσιευμένας ἐκκλησίαις .	But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.

Chapter 24

24-1 Νέρωνος δὲ ὄγδοον ἄγοντος τῆς βασιλείας ἔτος , πρῶτος μετὰ Μάρκον τὸν εὐαγγελιστὴν τῆς ἐν Ἀλεξανδρείᾳ παροικίας¹ Ἀννιανὸς τὴν λειτουργίαν διαδέχεται .

When Nero was in the eighth year of his reign, Annianus succeeded Mark the Evangelist in the administration of the parish¹ of Alexandria.

¹Literally, colony or province.

Chapter 25

25-1 Κραταιουμένης δ’ ἤδη τῷ Νέρωνι τῆς ἀρχῆς , εἰς ἀνοσίους ὀκείλας ἐπιτηδεύσεις , κατ’ αὐτῆς ὡπλίζετο τῆς εἰς τὸν τῶν ὅλων Θεὸν εὐσεβείας .	When the government of Nero was now firmly established, he began to plunge into unholy pursuits, and armed himself even against the religion of the God of the universe.
25-2 γράφειν μὲν οὖν οἷός τις οὗτος γεγένηται τὴν μοχθηρίαν , οὐ τῆς παρούσης γένοιτ’ ἂν σχολῆς· πολλῶν γε μὴν τὰ κατ’ αὐτὸν ἀκριβεστάταις παραδεδωκότων διηγήσεσιν , πάρεστιν ὅτῳ φίλον , ἐξ αὐτῶν τὴν σκαιότητα τῆς τἀνδρὸς ἐκτόπου καταθεωρῆσαι μανίας , καθ’ ἣν οὐ μετὰ λογισμοῦ μυρίων ὅσων ἀπωλείας διεξελθών , ἐπὶ τοσαύτην ἤλασε μιαιφονίαν , ὡς μηδὲ τῶν οἰκειοτάτων τε καὶ φιλτάτων ἐπισχεῖν , μητέρα δὲ ὁμοίως καὶ ἀδελφοὺς καὶ γυναῖκα σὺν καὶ ἄλλοις μυρίοις τῷ γένει προσήκουσιν τρόπον ἐχθρῶν καὶ πολεμίων ποικίλαις θανάτων ἰδέαις διαχρήσασθαι .	To describe the greatness of his depravity does not lie within the plan of the present work. As there are many indeed that have recorded his history in most accurate narratives, every one may at his pleasure learn from them the coarseness of the man’s extraordinary madness, under the influence of which, after he had accomplished the destruction of so many myriads without any reason, he ran into such blood-guiltiness that he did not spare even his nearest relatives and dearest friends, but destroyed his mother and his brothers and his wife, with very many others of his own family as he would private and public enemies, with various kinds of deaths.
25-3 ἐνέδει δ’ ἄρα τοῖς πᾶσι καὶ τοῦτ’ ἐπιγραφῆναι αὐτῷ , ὡς ἂν πρῶτος αὐτοκρατόρων τῆς εἰς τὸ θεῖον εὐσεβείας πολέμιος ἀναδειχθείη .	But with all these things this particular in the catalogue of his crimes was still wanting, that he was the first of the emperors who showed himself an enemy of the divine religion.
25-4 τούτου πάλιν ἐπιστρέψας ὁ Ῥωμαῖος Τερτυλλιανὸς ὧδέ πως λέγων μνημονεύει “ ἐντύχετε τοῖς ὑπομνήμασιν ὑμῶν , ἐκεῖ εὑρήσετε πρῶτον Νέρωνα τοῦτο τὸ δόγμα , ἡνίκα μάλιστα ἐν Ῥώμῃ , τὴν ἀνατολὴν πᾶσαν ὑποτάξας , ὠμὸς ἦν εἰς πάντας , διώξαντα .¹	The Roman Tertullian is likewise a witness of this. He writes as follows: Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when after subduing all the east, he exercised his cruelty against all at Rome.¹

¹The Greek is scarcely translatable and is clearly a bad rendering of Tertullian: “Consulite commentarios uestros, illic reperietis primum Neronem in hanc sectam cum maxime Romae orientem Caesariano gladio ferocisse” (“Consult your records: you will find that Nero was the first to let the imperial sword rage against this sect when it was just springing up in Rome”).

25-5 τοιούτων τῆς κολάσεως ἡμῶν ἀρχηγῷ καυχώμεθα .	We glory in having such a man the leader in our punishment.
25-6 ὁ γὰρ εἰδὼς ἐκεῖνον νοῆσαι δύναται ὡς οὐκ ἄν , εἰ μὴ μέγα τι ἀγαθὸν ἦν , ὑπὸ Νέρωνος κατακριθῆναι . ”	For whoever knows him can understand that nothing was condemned by Nero unless it was something of great excellence.
25-7 Ταύτῃ γοῦν οὗτος , θεομάχος ἐν τοῖς μάλιστα πρῶτος ἀνακηρυχθείς , ἐπὶ τὰς κατὰ τῶν ἀποστόλων ἐπήρθη σφαγάς .	Thus publicly announcing himself as the first among God’s chief enemies, he was led on to the slaughter of the apostles.
25-8 Παῦλος δὴ οὖν ἐπ’ αὐτῆς Ῥώμης τὴν κεφαλὴν ἀποτμηθῆναι καὶ Πέτρος ὡσαύτως ἀνασκολοπισθῆναι κατ’ αὐτὸν ἱστοροῦνται , καὶ πιστοῦταί γε τὴν ἱστορίαν ἡ Πέτρου καὶ Παύλου εἰς δεῦρο κρατήσασα ἐπὶ τῶν αὐτόθι κοιμητηρίων πρόσρησις ,	It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day.
25-9 οὐδὲν δὲ ἧττον καὶ ἐκκλησιαστικὸς ἀνήρ , Γάϊος ὄνομα , κατὰ Ζεφυρῖνον Ῥωμαίων γεγονὼς ἐπίσκοπον· ὃς δὴ Πρόκλῳ τῆς κατὰ Φρύγας¹ προϊσταμένῳ γνώμης ἐγγράφως διαλεχθείς , αὐτὰ δὴ ταῦτα περὶ τῶν τόπων , ἔνθα τῶν εἰρημένων ἀποστόλων τὰ ἱερὰ σκηνώματα κατατέθειται , φησίν·	It is confirmed likewise by Caius, a member of the Church, who arose under Zephyrinus, bishop of Rome. He, in a published disputation with Proclus, the leader of the Phrygian heresy,¹ speaks as follows concerning the places where the sacred corpses of the aforesaid apostles are laid:

¹Literally, “the opinion among the Phrygians.” Montanus was of Phrygian origin. Proclus was one of his successors.

25-10 “ἐγὼ δὲ τὰ τρόπαια τῶν ἀποστόλων ἔχω δεῖξαι .	“But I can show the trophies of the apostles.
25-11 ἐὰν γὰρ θελήσῃς ἀπελθεῖν ἐπὶ τὸν Βασικανὸν ἢ ἐπὶ τὴν ὁδὸν τὴν Ὠστίαν , εὑρήσεις τὰ τρόπαια τῶν ταύτην ἱδρυσαμένων τὴν ἐκκλησίαν .”	For if you will go to the Vatican or to the Ostian way, you will find the trophies of those who laid the foundations of this church.”¹

¹According to the tradition that Peter was crucified on the Vatican (the exact spot is variously indicated), and Paul beheaded on the Via Ostia at Tre Fontane.

25-12 Ὡς δὲ κατὰ τὸν αὐτὸν ἄμφω καιρὸν ἐμαρτύρησαν , Κορινθίων ἐπίσκοπος Διονύσιος ἐγγράφως Ῥωμαίοις ὁμιλῶν , ὧδε παρίστησιν “ταῦτα καὶ ὑμεῖς διὰ τῆς τοσαύτης νουθεσίας τὴν ἀπὸ Πέτρου καὶ Παύλου φυτείαν γενηθεῖσαν Ῥωμαίων τε καὶ Κορινθίων συνεκεράσατε .	And that they both suffered martyrdom at the same time is stated by Dionysius, bishop of Corinth, in his epistle to the Romans, in the following words: You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth.
25-13 καὶ γὰρ ἄμφω καὶ εἰς τὴν ἡμετέραν Κόρινθον φυτεύσαντες ἡμᾶς ὁμοίως ἐδίδαξαν , ὁμοίως δὲ καὶ εἰς τὴν Ἰταλίαν ὁμόσε διδάξαντες ἐμαρτύρησαν κατὰ τὸν αὐτὸν καιρόν . ”	For both of them planted and likewise taught us in our Corinth. And they taught together in like manner in Italy, and suffered martyrdom at the same time.
25-14 καὶ ταῦτα δέ , ὡς ἂν ἔτι μᾶλλον πιστωθείη τὰ τῆς ἱστορίας .	I have quoted these things in order that the truth of the history might be still more confirmed.

Chapter 26

26-1 Αὖθις δ’ ὁ Ἰώσηπος πλεῖστα ὅσα περὶ τῆς τὸ πᾶν Ἰουδαίων ἔθνος καταλαβούσης διελθὼν συμφορᾶς , δηλοῖ κατὰ λέξιν ἐπὶ πλείστοις ἄλλοις μυρίους ὅσους τῶν παρὰ Ἰουδαίοις τετιμημένων μάστιξιν αἰκισθέντας ἐν αὐτῇ τῇ Ἱερουσαλὴμ ἀνασταυρωθῆναι ὑπὸ Φλώρου·	Josephus again, after relating many things in connection with the calamity which came upon the whole Jewish nation, records, in addition to many other circumstances, that a great many of the most honorable among the Jews were scourged in Jerusalem itself and then crucified by Florus.
26-2 τοῦτον δὲ εἶναι τῆς Ἰουδαίας ἐπίτροπον , ὁπηνίκα τὴν ἀρχὴν ἀναρριπισθῆναι τοῦ πολέμου , ἔτους δωδεκάτου τῆς Νέρωνος ἡγεμονίας , συνέβη .	It happened that he was procurator of Judea when the war began to be kindled, in the twelfth year of Nero.
26-3 εἶτα δὲ καὶ καθ’ ὅλην τὴν Συρίαν ἐπὶ τῇ τῶν Ἰουδαίων ἀποστάσει δεινήν φησι κατειληφέναι ταραχήν , πανταχόσε τῶν ἀπὸ τοῦ ἔθνους πρὸς τῶν κατὰ πόλιν ἐνοίκων ὡς ἂν πολεμίων ἀνηλεῶς πορθουμένων , ὥστε ὁρᾶν τὰς πόλεις μεστὰς ἀτάφων σωμάτων καὶ νεκροὺς ἅμα νηπίοις γέροντας ἐρριμμένους γύναιά τε μηδὲ τῆς ἐπ’ αἰδῷ μετειληφότα , καὶ πᾶσαν μὲν τὴν ἐπαρχίαν μεστὴν ἀδιηγήτων συμφορῶν , μείζονα δὲ τῶν ἑκάστοτε τολμωμένων τὴν ἐπὶ τοῖς ἀπειλουμένοις ἀνάτασιν . ταῦτα κατὰ λέξιν ὁ Ἰώσηπος . καὶ τὰ μὲν κατὰ Ἰουδαίους ἐν τούτοις ἦν .	Josephus says that at that time a terrible commotion was stirred up throughout all Syria in consequence of the revolt of the Jews, and that everywhere the latter were destroyed without mercy, like enemies, by the inhabitants of the cities, so that one could see cities filled with unburied corpses, and the dead bodies of the aged scattered about with the bodies of infants, and women without even a covering for their nakedness, and the whole province full of indescribable calamities, while the dread of those things that were threatened was greater than the sufferings themselves which they anywhere endured. Such is the account of Josephus; and such was the condition of the Jews at that time.

Eusebius of Caesarea
Historia Ecclesiastica
BOOK 2

Introduction

TABLE OF CONTENTS

Preliminary Introduction

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Eusebius of CaesareaHistoria EcclesiasticaBOOK 2

Introduction

TABLE OF CONTENTS

Preliminary Introduction

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

chap=26;

Eusebius of Caesarea
Historia Ecclesiastica
BOOK 2