Eusebius of Caesarea
Historia Ecclesiastica
BOOK 3

Introduction

Τάδε καὶ ἡ γ περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

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

TABLE OF CONTENTS

Chapter 1 Ὅποι γῆς ἐκήρυξαν τὸν ΧριστὸνChrist οἱ ἀπόστολοι .
The Parts of the World in Which the Apostles Preached Christ.
Chapter 2 Τίς πρῶτος τῆς ῬωμαίωνRoman, Latin ἐκκλησίας προέστη .
Who Was the First Ruler of the Church of the Romans.
Chapter 3 περὶ τῶν ἐπιστολῶν τῶν ἀποστόλων .
On the Letters of the Apostles.
Chapter 4 περὶ τῆς πρώτης τῶν ἀποστόλων διαδοχῆς .
On the First Successors of the Apostles.
Chapter 5 περὶ τῆς μετὰ τὸν ΧριστὸνChrist ὑστάτης ἸουδαίωνJewish, Jews πολιορκίας .
On the Last Siege of the Jews After Christ.
Chapter 6 περὶ τοῦ πιέσαντος αὐτοὺς λιμοῦ .
On the Famine That Οppressed Them.
Chapter 7 περὶ τῶν τοῦ ΧριστοῦChrist προρρήσεων .
On the Ρrοphecies οf Christ.
Chapter 8 περὶ τῶν πρὸ τοῦ πολέμου σημείων .
On the Signs Before the War.
Chapter 9 περὶ ἸωσήπουJosephus, Joseph καὶ ὧν κατέλιπεν συγγραμμάτων .
On Josephus and the Writings Which He Left.
Chapter 10 Ὅπως τῶν θείων μνημονεύει βιβλίων .
How He Quotes the Sacred Books.
Chapter 11 Ὡς μετὰ ἸάκωβονJames, Jacob ἡγεῖται ΣυμεὼνSymeon τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας .
How After James That Simeon Ruled the Church at Jerusalem.
Chapter 12 Ὡς ΟὐεσπασιανὸςVespasian τοὺς ἐκ ΔαυὶδDavid ἀναζητεῖσθαι προστάττει .
Hοw Vespasian Ordered the Family of David to Be Sought Out.
Chapter 13 Ὡς δεύτερος ἈλεξανδρέωνAlexandria, Alexandrians ἡγεῖται ἈβίλιοςAbilius .
How Abilius Was the Second Ruler of the Alexandrians.
Chapter 14 Ὡς καὶ ῬωμαίωνRoman, Latin δεύτερος ἈνέγκλητοςAnencletus ἐπισκοπεῖ .
How Anencletus Was the Second Bishop of the Romans.
Chapter 15 Ὡς τρίτος μετ᾽ αὐτὸν ΚλήμηςClement .
How, After Him, Clement Was the Third.
Chapter 16 περὶ τῆς ΚλήμεντοςClement ἐπιστολῆς .
On the Epistle of Clement.
Chapter 17 περὶ τοῦ κατὰ ΔομετιανὸνDomitian διωγμοῦ .
On the Ρersecution under Domitian.
Chapter 18 περὶ ἸωάννουJohn τοῦ ἀποστόλου καὶ τῆς Ἀποκαλύψεως .
On John the Apostle and the Apocalypse.
Chapter 19 Ὡς ΔομετιανὸςDomitian τοὺς ἀπὸ γένους ΔαυὶδDavid ἀναιρεῖσθαι προστάττει .
How Domitian Commanded the Family of David to Be Destroyed.
Chapter 20 περὶ τῶν πρὸς γένους τοῦ σωτῆρος ἡμῶν .
On the Family of Our Saviour.
Chapter 21 Ὡς τῆς ἈλεξανδρέωνAlexandria, Alexandrians ἐκκλησίας τρίτος ἡγεῖται ΚέρδωνCerdo, Cerdon .
How Cerdo Was the Third to Rule the Church of the Alexandrians.
Chapter 22 Ὡς τῆς ἈντιοχέωνAntioch, Antiochians δεύτερος ἸγνάτιοςIgnatius .
How Ignatius Was the Second of the Antiochians.
Chapter 23 Ἱστορία περὶ ἸωάννουJohn τοῦ ἀποστόλου .
A Narrative About John the Apostle.
Chapter 24 περὶ τῆς τάξεως τῶν εὐαγγελίων .
On the Order of the Gospels.
Chapter 25 περὶ τῶν ὁμολογουμένων θείων γραφῶν καὶ τῶν μὴ τοιούτων .
On the Writings Acknowledged as Sacred and on Those Which Are Not.
Chapter 26 περὶ ΜενάνδρουMenander τοῦ γόητος .
On Μenander the Sorcerer.
Chapter 27 περὶ τῆς τῶν ἘβιωναίωνEbionites αἱρέσεως .
On the Heresy of the Ebionites.
Chapter 28 περὶ ΚηρίνθουCerinthus αἱρεσιάρχουHeresiarch .
On Cerinthus the Heresiarch.
Chapter 29 περὶ ΝικολάουNicolaus καὶ τῶν ἐξ αὐτοῦ‎ κεκλημένων .
On Nicholas and Those Called After Him.
Chapter 30 περὶ τῶν ἐν συζυγίαις ἐξετασθέντωνto examine well ἀποστόλων .
On the Apostles Who Were Tested By Marriage.
Chapter 31 περὶ τῆς ἸωάννουJohn καὶ ΦιλίππουPhilip τελευτῆς .
On the Death of John and Philip.
Chapter 32 Ὅπως ΣυμεὼνSymeon ὁ ἐν ἹεροσολύμοιςJerusalem ἐπίσκοπος ἐμαρτύρησεν .
How Simeon, the Bishop in Jerusalem, Was Martyred.
Chapter 33 Ὅπως ΤραϊανὸςTrajan ζητεῖσθαι ΧριστιανοὺςChristians ἐκώλυσεν .
How Trajan Forbade the Christians to Be Sought Out.
Chapter 34 Ὡς τῆς ῬωμαίωνRoman, Latin ἐκκλησίας τέταρτος ΕὐάρεστοςEvarestus ἡγεῖται .
How Evarestus Was the Fourth to Rule the Church of the Romans.
Chapter 35 Ὡς τρίτος τῆς ἐν ἹεροσολύμοιςJerusalem ἸοῦστοςJustus .
How Justus Was the Third Ruler of the Church in Jerusalem.
Chapter 36 περὶ ἸγνατίουIgnatius καὶ τῶν ἐπιστολῶν αὐτοῦ‎ .
On Ignatius and His Letters.
Chapter 37 περὶ τῶν εἰς ἔτι τότε διαπρεπόντων εὐαγγελιστῶν .
On the Evangelists Who Were Still Flourishing.
Chapter 38 περὶ τῆς ΚλήμεντοςClement ἐπιστολῆς καὶ τῶν ψευδῶς εἰς αὐτὸν ἀναφερομένων .
On the Letter of Clement and the Writings Falsely Attributed to Him.
Chapter 39 περὶ τῶν ΠαπίαPapias συγγραμμάτων .
On the Writings of Papias.

Chapter 1

1-1 Τὰ μὲν δὴ κατὰ ἸουδαίουςJews ἐν τούτοις ἦν ·	Such was the condition of the Jews.
1-2 τῶν δὲ ἱερῶν τοῦ σωτῆρος ἡμῶν ἀποστόλων τε καὶ μαθητῶν ἐφ᾽ ἅπασαν κατασπαρέντων τὴν‎ οἰκουμένην ,	Meanwhile the holy apostles and disciples of our Saviour were dispersed throughout the world.
1-3 ΘωμᾶςThomas μέν , ὡς ἡ παράδοσις περιέχει , τὴν‎ ΠαρθίανParthia εἴληχεν , ἈνδρέαςAndrew δὲ τὴν‎ ΣκυθίανScythia , ἸωάννηςJohn τὴν‎ ἈσίανAsia , πρὸς οὓς καὶ διατρίψας ἐν ἘφέσῳEphesus τελευτᾷ ,	Parthia, according to tradition, was allotted to Thomas as his field of labor, Scythia to Andrew, and Asia to John, who, after he had lived some time there, died at Ephesus.
1-4 ΠέτροςPeter δ᾽ ἐν ΠόντῳPontus καὶ ΓαλατίᾳGalatia καὶ ΒιθυνίᾳBithynia ΚαππαδοκίᾳCappadocia τε καὶ ἈσίᾳAsia κεκηρυχέναι τοῖς ἐκ διασπορᾶς ἸουδαίοιςJews ἔοικεν ·	Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion.
1-5 ὃς καὶ ἐπὶ τέλει ἐν ῬώμῃRome γενόμενος , ἀνεσκολοπίσθηto fix on a pole κατὰ κεφαλῆς , οὕτως αὐτὸς ἀξιώσαςto think worthy παθεῖν .	And at last, having come to Rome, he was crucified head-downward; for he had requested that he might suffer in this way.
1-6 τί δεῖ περὶ ΠαύλουPaul, Paulus λέγειν , ἀπὸ ἹερουσαλὴμJerusalem μέχρι τοῦ ἸλλυρικοῦIllyricum πεπληρωκότος τὸ εὐαγγέλιον τοῦ ΧριστοῦChrist καὶ ὕστερον ἐν τῇ ῬώμῃRome ἐπὶ ΝέρωνοςNero μεμαρτυρηκότος ;	What do we need to say concerning Paul, who preached the Gospel of Christ from Jerusalem to Illyricum, and afterward suffered martyrdom in Rome under Nero?
1-7 ταῦτα ὨριγένειOrigen κατὰ λέξιν ἐν τρίτῳ τόμῳ τῶν εἰς τὴν‎ ΓένεσινGenesis ἐξηγητικῶν εἴρηται .	These facts are related by Origen in the third volume of his Commentary on Genesis.

Chapter 2

2-1 Τῆς δὲ ῬωμαίωνRoman, Latin ἐκκλησίας μετὰ τὴν‎ ΠαύλουPaul, Paulus καὶ ΠέτρουPeter μαρτυρίαν πρῶτος κληροῦται τὴν‎ ἐπισκοπὴν ΛίνοςLinus .	After the martyrdom of Paul and of Peter, Linus was the first to obtain the episcopate of the church at Rome.
2-2 μνημονεύει τούτου ΤιμοθέῳTimothy γράφων ἀπὸ ῬώμηςRome ὁ ΠαῦλοςPaul κατὰ τὴν‎ ἐπὶ τέλει τῆς ἐπιστολῆς πρόσρησιν .	Paul mentions him, when writing to Timothy from Rome, in the salutation at the end of the epistle.1

Chapter 3

3-1 ΠέτρουPeter μὲν οὖν ἐπιστολὴ μία , ἡ λεγομένη αὐτοῦ‎ προτέρα , ἀνωμολόγηταιto agree on , ταύτῃ δὲ καὶ οἱ πάλαι πρεσβύτεροί ὡς ἀναμφιλέκτῳ ἐν τοῖς σφῶν αὐτῶν κατακέχρηνται συγγράμμασιν · τὴν‎ δὲ φερομένην δευτέραν οὐκ ἐνδιάθηκονcommitted to writing μὲν εἶναι παρειλήφαμεν , ὅμως δὲ πολλοῖς χρήσιμος φανεῖσα , μετὰ τῶν ἄλλων ἐσπουδάσθη γραφῶν .	One epistle of Peter, that called the first, is acknowledged as genuine. And this the ancient elders used freely in their own writings as an undisputed work. But we have learned that his extant second Epistle does not belong to the canon; yet, as it has appeared profitable to many, it has been used with the other Scriptures.
3-2 τό γε μὴν τῶν ἐπικεκλημένων αὐτοῦ‎ Πράξεων καὶ τὸ κατ᾽ αὐτὸν ὠνομασμένον εὐαγγέλιον τό τε λεγόμενον αὐτοῦ‎ Κήρυγμα καὶ τὴν‎ καλουμένην Ἀποκάλυψιν οὐδ᾽ ὅλως ἐν καθολικοῖς ἴσμεν παραδεδομένα , ὅτι μήτε ἀρχαίων μήτε μὴν καθ᾽ ἡμᾶς τις ἐκκλησιαστικὸς 1 συγγραφεὺς ταῖς ἐξ αὐτῶν συνεχρήσατο μαρτυρίαις .	The so-called Acts of Peter, however, and the Gospel which bears his name, and the Preaching and the Apocalypse, as they are called, we know have not been universally accepted, because no ecclesiastical‘11603’ writer, ancient or modern, has made use of testimonies drawn from them.

3-3 προϊούσης δὲ τῆς ἱστορίας προύργου ποιήσομαι σὺν ταῖς διαδοχαῖς ὑποσημήνασθαι τίνες τῶν κατὰ χρόνους ἐκκλησιαστικῶν συγγραφέων ὁποίαις κέχρηνται τῶν ἀντιλεγομένων , τίνα τε περὶ τῶν ἐνδιαθήκωνcommitted to writing καὶ ὁμολογουμένων γραφῶν καὶ ὅσα περὶ τῶν μὴ τοιούτων αὐτοῖς εἴρηται .	But in the course of my history I shall be careful to show, in addition to the official succession, what ecclesiastical writers have from time to time made use of any of the disputed works, and what they have said concerning the canonical and accepted writings, as well as concerning those which are not of this class.
3-4 ἀλλὰ τὰ μὲν ὀνομαζόμενα ΠέτρουPeter , ὧν μόνην μίαν γνησίαν ἔγνων ἐπιστολὴν καὶ παρὰ τοῖς πάλαι πρεσβυτέροις ὁμολογουμένην , τοσαῦτα ·	Such are the writings that bear the name of Peter, only one of which I know to be genuine and acknowledged by the ancient elders.
τοῦ δὲ ΠαύλουPaul, Paulus πρόδηλοι καὶ σαφεῖς αἱ δεκατέσσαρες ·	Paul’s fourteen epistles are well known and undisputed.
3-5 ὅτι γε μήν τινες ἠθετήκασι τὴν‎ πρὸς ἙβραίουςHebrews , πρὸς τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ὡς μὴ ΠαύλουPaul, Paulus οὖσαν αὐτὴν ἀντιλέγεσθαι φήσαντες , οὐ δίκαιον ἀγνοεῖν · καὶ τὰ περὶ ταύτης δὲ τοῖς πρὸ ἡμῶν εἰρημένα κατὰ καιρὸν παραθήσομαι .	It is not indeed right to overlook the fact that some have rejected the Epistle to the Hebrews, saying that it is disputed by the church of Rome, on the ground that it was not written by Paul. But what has been said concerning this epistle by those who lived before our time I shall quote in the proper place.
3-6 οὐδὲ μὴν τὰς λεγομένας αὐτοῦ‎ ΠράξειςActs ἐν ἀναμφιλέκτοις παρείληφα .	In regard to the so-called Acts of Paul, I have not found them among the undisputed writings.
3-7 ἐπεὶ δ᾽ ὁ αὐτὸς ἀπόστολος ἐν ταῖς ἐπὶ τέλει προσρήσεσιν τῆς πρὸς ῬωμαίουςRomans μνήμην πεποίηται μετὰ τῶν ἄλλων καὶ ἙρμᾶHermas , οὗ φασιν ὑπάρχειν τὸ τοῦ Ποιμένος βιβλίον , ἰστέον ὡς καὶ τοῦτο πρὸς μέν τινων ἀντιλέλεκται , δι᾽ οὓς οὐκ ἂν ἐν ὁμολογουμένοις τεθείη , ὑφ᾽ ἑτέρων δὲ ἀναγκαιότατον οἷς μάλιστα δεῖ στοιχειώσεως εἰσαγωγικῆς , κέκριται · ὅθεν ἤδη καὶ ἐν ἐκκλησίαις ἴσμεν αὐτὸ δεδημοσιευμένον , καὶ τῶν παλαιτάτων δὲ συγγραφέων κεχρημένους τινὰς αὐτῷ κατείληφα .	But as the same apostle, in the salutations at the end of the Epistle to the Romans, has made mention among others of Hermas, to whom the book called the Shepherd is ascribed, it should be observed that this too has been disputed by some, and on their account cannot be placed among the acknowledged books; while by others it is considered quite indispensable, especially to those who need instruction in the elements of the faith. Hence, as we know, it has been publicly read in churches, and I have found that some of the most ancient writers used it.
3-8 ταῦτα εἰς παράστασιν τῶν τε ἀναντιρρήτων καὶ τῶν μὴ παρὰ πᾶσιν ὁμολογουμένων θείων γραμμάτων εἰρήσθω .	This will serve to show the divine writings that are undisputed as well as those who are not universally acknowledged.

Chapter 4

4-1 Ὅτι μὲν οὖν τοῖς ἐξ ἐθνῶν κηρύσσων ὁ ΠαῦλοςPaul τοὺς ἀπὸ ἹερουσαλὴμJerusalem καὶ κύκλῳ μέχρι τοῦ ἸλλυρικοῦIllyricum τῶν ἐκκλησιῶν καταβέβλητο θεμελίους , δῆλον ἐκ τῶν αὐτοῦ‎ γένοιτ᾽ ἂν φωνῶν καὶ Ἀφ᾽ ὧν ὁ ΛουκᾶςLuke ἐν ταῖς Πράξεσιν ἱστόρησεν ·

That Paul preached to the Gentiles and laid the foundations of the churches from Jerusalem around even unto Illyricum, is evident both from his own words,1and from the account which Luke has given in the Acts.

4-2 καὶ ἐκ τῶν ΠέτρουPeter δὲ λέξεων ἐν ὁπόσαις καὶ οὗτος ἐπαρχίαις τοὺς ἐκ περιτομῆς τὸν ΧριστὸνChrist εὐαγγελιζόμενος τὸν τῆς καινῆς διαθήκης παρεδίδου λόγον , σαφὲς ἂν εἴη Ἀφ᾽ ἧς εἰρήκαμεν ὁμολογουμένης αὐτοῦ‎ ἐπιστολῆς , ἐν ᾗ τοῖς ἐξ ἙβραίωνHebrews οὖσιν ἐν διασπορᾷ ΠόντουPontus καὶ ΓαλατίαςGalatia ΚαππαδοκίαςCappadocia τε καὶ ἈσίαςAsia καὶ ΒιθυνίαςBithynia γράφει .

And in how many provinces Peter preached Christ and taught the doctrine of the new covenant to those of the circumcision is clear from his own words in his epistle already mentioned as undisputed, in which he writes to the Hebrews of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia.1

4-3 ὅσοι δὲ τούτων καὶ τίνες γνήσιοι ζηλωταὶ γεγονότες τὰς πρὸς αὐτῶν ἱδρυθείσας ἱκανοὶ ποιμαίνειν ἐδοκιμάσθησαν ἐκκλησίας , οὐ ῥᾴδιον εἰπεῖν , μὴ ὅτι γε ὅσους ἄν τις ἐκ τῶν ΠαύλουPaul, Paulus φωνῶν ἀναλέξοιτο ·	But the number and the names of those among them that became true and zealous followers of the apostles, and were judged worthy to tend the churches founded by them, it is not easy to tell, except those mentioned in the writings of Paul.
4-4 τούτου γὰρ οὖν μυρίας συνεργοὶ καί , ὡς αὐτὸς ὠνόμασεν , συστρατιῶται γεγόνασιν , ὧν οἱ πλείους ἀλήστου πρὸς αὐτοῦ‎ μνήμης ἠξίωνται , διηνεκῆ τὴν‎ περὶ αὐτῶν μαρτυρίαν ταῖς ἰδίαις ἐπιστολαῖς ἐγκαταλέξαντοςto concern, count among ,	For he had innumerable fellow-labourers, or fellow-soldiers, as he called them, and most of them were honoured by him with an imperishable memorial, for he gave enduring testimony concerning them in his own epistles.
4-5 οὐ μὴν ἀλλὰ καὶ ὁ ΛουκᾶςLuke ἐν ταῖς Πράξεσιν τοὺς γνωρίμους αὐτοῦ‎ καταλέγων ἐξ ὀνόματος αὐτῶν μνημονεύει .	Luke also in the Acts speaks of his friends, and mentions them by name.
4-6 ΤιμόθεόςTimothy γε μὴν τῆς ἐν ἘφέσῳEphesus παροικίας ἱστορεῖται πρῶτος τὴν‎ ἐπισκοπὴν εἰληχέναι , ὡς καὶ ΤίτοςTitus τῶν ἐπὶ ΚρήτηςCrete, Cretans ἐκκλησιῶν .	Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus, Titus of the churches in Crete.
4-7 ΛουκᾶςLuke δὲ τὸ μὲν γένος ὢν τῶν ἀπ᾽ ἈντιοχείαςAntioch , τὴν‎ ἐπιστήμην δὲ ἰατρός , τὰ πλεῖστα συγγεγονὼς τῷ ΠαύλῳPaul , καὶ τοῖς λοιποῖς δὲ οὐ παρέργως τῶν ἀποστόλων ὡμιληκώς , ἧς ἀπὸ τούτων προσεκτήσατο ψυχῶν θεραπευτικῆς ἐν δυσὶν ἡμῖν ὑποδείγματα θεοπνεύστοις κατέλιπεν βιβλίοις , τῷ τε εὐαγγελίῳ , ὃ καὶ χαράξαι μαρτύρεται καθ᾽ ἃ παρέδοσαν αὐτῷ οἱ ἀπ᾽ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου , οἷς καί φησιν 1 ἔτ᾽ ἄνωθεν ἅπασι παρηκολουθηκέναι , καὶ ταῖς τῶν ἀποστόλων Πράξεσιν , ἃς οὐκέτι δι᾽ ἀκοῆς , ὀφθαλμοῖς δὲ παραλαβὼν συνετάξατο .	But Luke, who was of Antiochian parentage and a physician by profession, and who was especially intimate with Paul and well acquainted with the rest of the apostles, has left us, in two inspired books, proofs of that spiritual healing art which he learned from them. One of these books is the Gospel, which he testifies that he wrote as those who were from the beginning eyewitnesses and ministers of the word delivered unto him, all of whom, as he says,1he followed accurately from the first.1The other book is the Acts of the Apostles which he composed not from the accounts of others, but from what he had seen himself.

4-8 φασὶν δ᾽ ὡς ἄρα τοῦ κατ᾽ αὐτὸν εὐαγγελίου μνημονεύειν ὁ ΠαῦλοςPaul εἴωθεν , ὁπηνίκα ὡς περὶ ἰδίου τινὸς εὐαγγελίου γράφων ἔλεγεν “κατὰ τὸ εὐαγγέλιόν μου . ”	And they say that Paul meant to refer to Luke’s Gospel wherever, as if speaking of some gospel of his own, he used the words, “according to my Gospel.”
4-9 τῶν δὲ λοιπῶν ἀκολούθων τοῦ ΠαύλουPaul, Paulus ΚρήσκηςCrescens μὲν ἐπὶ τὰς ΓαλλίαςGaul στειλάμενος ὑπ᾽ αὐτοῦ‎ μαρτυρεῖται , ΛίνοςLinus δὲ , οὗ μέμνηται συνόντος ἐπὶ ῬώμηςRome αὐτῷ κατὰ τὴν‎ δευτέραν πρὸς ΤιμόθεονTimothy ἐπιστολήν , πρῶτος μετὰ ΠέτρονPeter τῆς ῬωμαίωνRoman, Latin ἐκκλησίας τὴν‎ ἐπισκοπὴν ἤδη πρότερον κληρωθεὶς δεδήλωται ·	As to the rest of his followers, Paul testifies that Crescens was sent to Gaul; but Linus, whom he mentions in the Second Epistle to Timothy1as his companion at Rome, was Peter’s successor in the episcopate of the church there, as has already been shown.

4-10 ἀλλὰ καὶ ὁ ΚλήμηςClement , τῆς ῬωμαίωνRoman, Latin καὶ αὐτὸς ἐκκλησίας τρίτος ἐπίσκοπος καταστάς , ΠαύλουPaul, Paulus συνεργὸς καὶ συναθλητὴς γεγονέναι πρὸς αὐτοῦ‎ μαρτυρεῖται .	Clement also, who was appointed third bishop of the church at Rome, was, as Paul testifies, his co-labourer and fellow-soldier.
4-11 ἐπὶ τούτοις καὶ τὸν ἈρεοπαγίτηνAreopagus ἐκεῖνον , ΔιονύσιοςDionysius ὄνομα αὐτῷ , ὃν ἐν ταῖς ΠράξεσιActs μετὰ τὴν‎ ἐν ἈρείῳAreopagus ἈρείῳAreopagus πάγῳ πρὸς ἈθηναίουςAthenians ΠαύλουPaul, Paulus δημηγορίαν πρῶτον πιστεῦσαι ἀνέγραψεν ὁ ΛουκᾶςLuke , τῆς ἐν ἈθήναιςAthens ἐκκλησίας πρῶτον ἐπίσκοπον ἀρχαίων τις ἕτερος ΔιονύσιοςDionysius , τῆς ΚορινθίωνCorinth παροικίας ποιμήν , γεγονέναι ἱστορεῖ .	Besides these, that Areopagite, named Dionysius, who was the first to believe after Paul’s address to the Athenians in the Areopagus (as recorded by Luke in the Acts) is mentioned by another Dionysius, an ancient writer and pastor of the parish in Corinth, as the first bishop of the church at Athens.
4-12 ἀλλὰ γὰρ ὁδῷ προβαίνουσιν , ἐπὶ καιροῦ τὰ τῆς κατὰ χρόνους τῶν ἀποστόλων διαδοχῆς ἡμῖν εἰρήσεται · νῦν δ᾽ ἐπὶ τὰ ἑξῆς ἴωμεν τῆς ἱστορίας .	But the events connected with the apostolic succession we shall relate at the proper time. Meanwhile let us continue the course of our history.

Chapter 5

5-1 Μετὰ ΝέρωναNero δέκα πρὸς τρισὶν ἔτεσιν 1 τὴν‎ ἀρχὴν ἐπικρατήσαντα τῶν ἀμφὶ ΓάλβανGalba καὶ ὌθωναOtho 2 ἐνιαυτὸν ἐπὶ μησὶν ἓξ διαγενομένων , ΟὐεσπασιανόςVespasian , ταῖς κατὰ ἸουδαίωνJewish, Jews παρατάξεσιν λαμπρυνόμενος , βασιλεὺς ἐπ᾽ αὐτῆς ἀναδείκνυται τῆς ἸουδαίαςJudaea , αὐτοκράτωρ πρὸς τῶν αὐτόθι στρατοπέδων ἀναγορευθείς .

After Nero had held the power thirteen years,1and Galba and Otho2had ruled a year and six months, Vespasian, who had become distinguished in the campaigns against the Jews, was proclaimed sovereign in Judea and received the title of Emperor from the armies there.

5-2 τὴν‎ ἐπὶ ῬώμηςRome οὖν αὐτίκα στειλάμενος , ΤίτῳTitus τῷ παιδὶ τὸν κατὰ ἸουδαίωνJewish, Jews ἐγχειρίζει πόλεμον .	Setting out immediately, therefore, for Rome, he entrusted the conduct of the war against the Jews to his son Titus.
5-3 μετά γε μὴν τὴν‎ τοῦ σωτῆρος ἡμῶν ἀνάληψιν ἸουδαίωνJewish, Jews πρὸς τῷ κατ᾽ αὐτοῦ‎ τολμήματι ἤδη καὶ κατὰ τῶν ἀποστόλων αὐτοῦ‎ πλείστας ὅσας ἐπιβουλὰς μεμηχανημένων ,	For the Jews after the ascension of our Saviour, in addition to their crime against him, had been devising as many plots as they could against his apostles.
5-4 πρώτου τε ΣτεφάνουStephen λίθοις ὑπ᾽ αὐτῶν ἀνῃρημένου , εἶτα δὲ μετ᾽ αὐτὸν ἸακώβουJacob, James , ὃς ἦν ΖεβεδαίουZebedee μὲν παῖς , ἀδελφὸς δὲ ἸωάννουJohn , τὴν‎ κεφαλὴν ἀποτμηθέντος ,1 ἐπὶ πᾶσί τε ἸακώβουJacob, James , τοῦ τὸν αὐτόθι τῆς ἐπισκοπῆς θρόνον πρώτου μετὰ τὴν‎ τοῦ σωτῆρος ἡμῶν ἀνάληψιν κεκληρωμένου , τὸν προδηλωθέντα τρόπον μεταλλάχαντος , τῶν τε λοιπῶν ἀποστόλων μυρία εἰς θάνατον ἐπιβεβουλευμένων καὶ τῆς μὲν ἸουδαίαςJudaea γῆς ἀπεληλαμένωνto expel from , ἐπὶ δὲ τῇ τοῦ κηρύγματος διδασκαλίᾳ τὴν‎ εἰς σύμπαντα τὰ ἔθνη στειλαμένων πορείαν σὺν δυνάμει τοῦ ΧριστοῦChrist , φήσαντος αὐτοῖς “πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη ἐν τῷ ὀνόματί μου ,”2	First Stephen was stoned to death by them, and after him James, the son of Zebedee and the brother of John, was beheaded,1and finally James, the first that had obtained the episcopal seat in Jerusalem after the ascension of our Saviour, died in the manner already described. But the rest of the apostles, who had been incessantly plotted against with a view to their destruction, and had been driven out of the land of Judea, went unto all nations to preach the Gospel, relying upon the power of Christ, who had said to them, “Go and make disciples of all the nations in my name.”2

5-5 οὐ μὴν ἀλλὰ καὶ τοῦ λαοῦ τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας κατά τινα χρησμὸν τοῖς αὐτόθι δοκίμοις δι᾽ ἀποκαλύψεως ἐκδοθένταto surrender πρὸ τοῦ πολέμου μεταναστῆναι τῆς πόλεως καί τινα τῆς ΠεραίαςPerea πόλιν οἰκεῖν κεκελευσμένου , ΠέλλανPella αὐτὴν ὀνομάζουσιν ,	But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella.
5-6 ἐν ᾗ τῶν εἰς ΧριστὸνChrist πεπιστευκότων ἀπὸ τῆς ἹερουσαλὴμJerusalem μετῳκισμένων , ὡς ἂν παντελῶς ἐπιλελοιπότων ἁγίων ἀνδρῶν αὐτήν τε τὴν‎ ἸουδαίωνJewish, Jews βασιλικὴν μητρόπολιν καὶ σύμπασαν τὴν‎ ἸουδαίανJudaea γῆν , ἡ ἐκ Θεοῦ δίκη λοιπὸν αὐτοὺς ἅτε τοσαῦτα εἴς τε τὸν ΧριστὸνChrist καὶ τοὺς ἀποστόλους αὐτοῦ‎ παρηνομηκότας μετῄει , τῶν ἀσεβῶν ἄρδην τὴν‎ γενεὰν αὐτὴν ἐκείνην ἐξ ἀνθρώπων ἀφανίζουσαto hide, conceal .	And when those who believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.
5-7 ὅσα μὲν οὖν τηνικάδε κατὰ πάντα τόπον ὅλῳ τῷ ἔθνει συνερρύη κακά , ὅπως τε μάλιστα οἱ τῆς ἸουδαίαςJudaea οἰκήτορες εἰς ἔσχατα περιηλάθησαν συμφορῶν , ὁπόσαι τε μυριάδες ἡβηδὸν γυναιξὶν ἅμα καὶ παισὶ ξίφει καὶ λιμῷ καὶ μυρίοις ἄλλοις εἴδεσι περιπεπτώκασιν θανάτου , πόλεών τε ἸουδαϊκῶνJudea ὅσαι τε καὶ οἷαι γεγόνασιν πολιορκίαι , ἀλλὰ καὶ ὁπόσα οἱ ἐπ᾽ αὐτὴν ἹερουσαλὴμJerusalem ὡς ἂν ἐπὶ μητρόπολιν ὀχυρωτάτην καταπεφευγότες δεινὰ καὶ πέρα δεινῶν ἑοράκασι , τοῦ τε παντὸς πολέμου τὸν τρόπον καὶ τῶν ἐν τούτῳ γεγενημένων ἐν μέρει ἕκαστα , καὶ ὡς ἐπὶ τέλει τὸ πρὸς τῶν προφητῶν ἀνηγορευμένον βδέλυγμα τῆς ἐρημώσεως ἐν αὐτῷ κατέστη τῷ πάλαι τοῦ Θεοῦ περιβοήτῳ νεῷ , παντελῆ φθορὰν καὶ ἀφανισμὸν ἔσχατον τὸν διὰ πυρὸς ὑπομείναντι , πάρεστιν ὅτῳ φίλον , ἐπ᾽ ἀκριβὲς ἐκ τῆς τῷ ἸωσήπῳJosephus, Joseph γραφείσης ἀναλέξασθαι ἱστορίας ·	But the number of calamities which everywhere fell upon the nation at that time; the extreme misfortunes to which the inhabitants of Judea were especially subjected, the thousands of men, as well as women and children, that perished by the sword, by famine, and by other forms of death innumerable — all these things, as well as the many great sieges which were carried on against the cities of Judea, and the excessive sufferings endured by those who fled to Jerusalem itself, as to a city of perfect safety, and finally the general course of the whole war, as well as its particular occurrences in detail, and how at last the abomination of desolation, proclaimed by the prophets,1stood in the very temple of God, so celebrated of old, the temple which was now awaiting its total and final destruction by fire — all these things any one that wishes may find accurately described in the history written by Josephus.

5-8 ὡς δὲ ὁ αὐτὸς οὗτος τῶν ἀθροισθέντων ἀπὸ τῆς ἸουδαίαςJudaea ἁπάσης ἐν ἡμέραις τῆς τοῦ πάσχα ἑορτῆς ὥσπερ ἐν εἰρκτῇ ῥήμασιν αὐτοῖς ἀποκλεισθῆναι εἰς τὰ ἹεροσόλυμαJerusalem ἀμφὶ τριακοσίας μυριάδας τὸ πλῆθος ἱστορεῖ , ἀναγκαῖον ὑποσημήνασθαι .	But it is necessary to state that this writer records that the multitude of those who were assembled from all Judea at the time of the Passover, to the number of three million souls, were shut up in Jerusalem as in a prison, to use his own words.
5-9 χρῆν δ᾽ οὖν ἐν αἷς ἡμέραις τὸν πάντων σωτῆρα καὶ εὐεργέτην ΧριστόνChrist τε τοῦ Θεοῦ τὰ κατὰ τὸ πάθος διατέθεινται , ταῖς αὐταῖς ὥσπερ ἐν εἱρκτῇ κατακλεισθέντας τὸν μετελθόντα αὐτοὺς ὄλεθρον πρὸς τῆς θείας δίκης καταδέξασθαι .	For it was right that in the very days in which they had inflicted suffering upon the Saviour and the Benefactor of all, the Christ of God, that in those days, shut up as in a prison, they should meet with destruction at the hands of divine justice.
5-10 Παρελθὼν δὴ τὰ τῶν ἐν μέρει συμβεβηκότων αὐτοῖς ὅσα διὰ ξίφους καὶ ἄλλῳ τρόπῳ κατ᾽ αὐτῶν ἐγκεχείρηταιto attempt , μόνας τὰς διὰ τοῦ λιμοῦ ἀναγκαῖον ἡγοῦμαι συμφορὰς παραθέσθαι , ὡς ἂν ἐκ μέρους ἔχοιεν οἱ τῇδε τῇ γραφῇ ἐντυγχάνοντες εἰδέναι ὅπως αὐτοὺς τῆς εἰς τὸν ΧριστὸνChrist τοῦ Θεοῦ παρανομίας οὐκ εἰς μακρὸν ἡ ἐκ Θεοῦ μετῆλθεν τιμωρία .	But passing by the particular calamities which they suffered from the attempts made upon them by the sword and by other means, I think it necessary to relate only the misfortunes which the famine caused, that those who read this work may have some means of knowing that God was not long in executing vengeance upon them for their wickedness against the Christ of God.

Chapter 6

6-1 Φέρε δὴ οὖν , τῶν Ἱστοριῶν τὴν‎ πέμπτην τοῦ ἸωσήπουJosephus, Joseph μετὰ χεῖρας αὖθις ἀναλαβών , τῶν τότε πραχθέντων δίελθε τὴν‎ τραγῳδίαν ·	Taking the fifth book of the History of Josephus again in our hands, let us go through the tragedy of events which then occurred.
6-2 “τοῖς γε μὴν εὐπόροις ” φησί “καὶ τὸ μένειν πρὸς ἀπωλείας ἴσον ἦν ·	“For the wealthy,” he says, “it was equally dangerous to remain.
προφάσει γὰρ αὐτομολίας ἀνῃρεῖτόto take up τις διὰ τὴν‎ οὐσίαν .	For under pretense that they were going to desert, men were put to death for their wealth.
6-3 τῷ λιμῷ δ᾽ ἡ ἀπόνοιαmadness τῶν στασιαστῶν συνήκμαζεν , καὶ καθ᾽ ἡμέραν ἀμφότερα προσεξεκάετο τὰ δεινά .	The madness of the seditions increased with the famine and both the miseries were inflamed more and more day by day.
6-4 φανερὸς μέν γε οὐδαμοῦ σῖτος ἦν , ἐπεισπηδῶντες δὲ διηρεύνων τὰς οἰκίαις , ἔπειθ᾽ εὑρόντες μὲν ὡς ἀρνησαμένους ᾐκίζοντο , μὴ εὑρόντες δὲ ὡς ἐπιμελέστερον κρύψαντας ἐβασάνιζον .	Nowhere was food to be seen; but, bursting into the houses men searched them thoroughly, and whenever they found anything to eat they tormented the owners on the ground that they had denied that they had anything; but if they found nothing, they tortured them on the ground that they had more carefully concealed it.
6-5 τεκμήριον δὲ τοῦ τ᾽ ἔχειν καὶ μή , τὰ σώματα τῶν ἀθλίων · ὧν οἱ μὲν ἔτι συνεστῶτες εὐπορεῖν τροφῆς ἐδόκουν , οἱ τηκόμενοι δὲ ἤδη παρωδεύοντο , καὶ κτείνειν ἄλογον ἐδόκει τοὺς ὑπ᾽ ἐνδείας τεθνηξομένους αὐτίκα .	The proof of their having or not having food was found in the bodies of the poor wretches. Those of them who were still in good condition they assumed were well supplied with food, while those who were already wasted away they passed by, for it seemed absurd to slay those who were on the point of perishing for want.
6-6 πολλοὶ δὲ λάθρα τὰς κτήσεις ἑνὸς ἀντικατηλλάξαντο μέτρου , πυρῶν μέν , εἰ πλουσιώτεροι τυγχάνοιεν ὄντες , οἱ δὲ πενέστεροι κριθῆς · ἔπειτα κατακλείοντες ἑαυτοὺς εἰς τὰ μυχαίτατα τῶν οἰκιῶν , τινὲς μὲν ὑπ᾽ ἄκρας ἐνδείας ἀνέργαστον τὸν σῖτον ἤσθιον , οἳ δ᾽ ἔπεσσον ὡς ἥ τε ἀνάγκη καὶ τὸ δέος παρῄνει ,	Many, indeed, secretly sold their possessions for one measure of wheat, if they belonged to the wealthier class, of barley if they were poorer. Then shutting themselves up in the innermost parts of their houses, some ate the grain uncooked on account of their terrible want, while others baked it according as necessity and fear dictated.
6-7 καὶ τράπεζα μὲν οὐδαμοῦ παρετίθετο , τοῦ δὲ πυρὸς ὑφέλκοντες ἔτ᾽ ὠμὰ τὰ σιτία διήρπαζον . ἐλεεινὴreceiving mercy, pitiable δ᾽ ἦν ἡ τροφὴ καὶ δακρύων ἄξιος ἡ θέα , τῶν μὲν δυνατωτέρων πλεονεκτούντων , τῶν δὲ ἀσθενῶν ὀδυρομένων .	Nowhere were tables set, but, snatching the yet uncooked food from the fire, they tore it in pieces. Wretched was the fare, and a lamentable spectacle it was to see the more powerful secure an abundance while the weaker mourned.
6-8 πάντων μὲν δὴ παθῶν ὑπερίσταται λιμός , οὐδὲν δ᾽ οὕτως ἀπόλλυσιν ὡς αἰδῶ ·1 τὸ γὰρ ἄλλως ἐντροπῆς ἄξιον ἐν τούτῳ καταφρονεῖται .	Of all evils, indeed, famine is the worst, and it destroys nothing so effectively as shame.1 For that which under other circumstances is worthy of respect, in the midst of famine is despised.

6-9 γυναῖκες γοῦν ἀνδρῶν καὶ παῖδες πατέρων καί . τὸ οἰκτρότατον , μητέρες νηπίων ἐξήρπαζονto snatch away from ἐξ αὐτῶν τῶν στομάτων τὰς τροφάς , καὶ τῶν φιλτάτων ἐν χερσὶ μαραινομένων οὐκ ἦν φειδὼ τοὺς τοῦ ζῆν ἀφελέσθαι σταλαγμούς .	Thus women snatched the food from the very mouths of their husbands and children, from their fathers, and what was most pitiable of all, mothers from their babes. And while their dearest ones were wasting away in their arms, they were not ashamed to take away from them the last drops that supported life.
6-10 τοιαῦτα δ᾽ ἐσθίοντες , ὅμως οὐ διελάνθανον , πανταχοῦ δ᾽ ἐφίσταντο οἱ στασιασταὶ καὶ τούτων ταῖς ἁρπαγαῖςrobbery, plunder .	And even while they were eating thus they did not remain undiscovered. But everywhere the rioters appeared, to rob them even of these portions of food.
6-11 ὁπότε γὰρ κατίδοιεν ἀποκεκλεισμένηνto shut, close οἰκίαν , σημεῖον ἦν τοῦτο τοὺς ἔνδον προσφέρεσθαι τροφήν , εὐθέως δ᾽ ἐξαράξαντεςto shatter τὰς θύρας εἰσεπήδων , καὶ μόνον οὐκ ἐκ τῶν φαρύγγων ἀναθλίβοντες τὰς ἀκόλους ἀνέφερον .	For whenever they saw a house shut up, they regarded it as a sign that those inside were taking food. And immediately bursting open the doors they rushed in and seized what they were eating, almost forcing it out of their very throats.
6-12 ἐτύπτοντο δὲ γέροντες ἀντεχόμενοι τῶν σιτίων , καὶ κόμης ἐσπαράσσοντο γυναῖκες συγκαλύπτουσαι τὰ ἐν χερσίν ,	Old men who clung to their food were beaten, and if the women concealed it in their hands, their hair was torn for so doing.
6-13 οὐδέ τις ἦν οἶκτος πολιᾶς ἢ νηπίων , ἀλλὰ συνεπαίροντες τὰ παιδία τῶν ψωμῶν ἐκκρεμάμεναto hang from κατέσειον εἰς ἔδαφος .	There was pity neither for gray hairs nor for infants, but, taking up the babes that clung to their morsels of food, they dashed them to the ground.
6-14 τοῖς δὲ φθάσασι τὴν‎ εἰσδρομὴν αὐτῶν καὶ προκαταπιοῦσιν τὸ ἁρπαγησόμενονto snatch away, carry off ὡς ἀδικηθέντες ἦσαν ὠμότεροι ,	But to those who anticipated their entrance and swallowed what they were about to seize, they were still more cruel, just as if they had been wronged by them.
6-15 δεινὰς δὲ βασάνων ὁδοὺς ἐπενόουν πρὸς ἔρευναν τροφῆς , ὀρόβοις μὲν ἐμφράττοντεςto block passage τοῖς ἀθλίοις τοὺς τῶν αἰδοίων πόρους , ῥάβδοις	And they devised the most terrible modes of torture to discover food, stopping up the privy passages of the poor wretches with bitter herbs, and piercing their genitals with sharp rods.
6-16 δ᾽ ὀξείαις ἀναπείροντες τὰς ἕδρας · τὰ φρικτὰ δὲ καὶ ἀκοαῖς ἔπασχέ τις εἰς ἐξομολόγησιν ἑνὸς ἄρτου καὶ ἵνα μηνύσῃ δράκα μίαν κεκρυμμένων ἀλφίτων .	And men suffered things horrible even to hear of, for the sake of compelling them to confess to the possession of one loaf of bread, or in order that they might be made to disclose a single drachm of barley which they had concealed.
6-17 οἱ βασανισταὶ δ᾽ οὐδ᾽ ἐπείνων	But the tormentors themselves did not suffer hunger.
6-18 (καὶ γὰρ ἧττον ἂν ὠμὸν ἦν τὸ μετὰ ἀνάγκης ), γυμνάζοντες δὲ τὴν‎ ἀπόνοιαν καὶ προπαρασκευάζοντες ἑαυτοῖς εἰς τὰς ἑξῆς ἡμέρας	Their conduct might indeed have seemed less barbarous if they had been driven to it by necessity; but they did it for the sake of exercising their madness and of providing sustenance for themselves for days to come.
6-19 ἐφόδια . τοῖς δ᾽ ἐπὶ τὴν‎ ῬωμαίωνRoman, Latin φρουρὰν νύκτωρ ἐξερπύσασινto crawl out of ἐπὶ λαχάνων συλλογὴν ἀγρίων καὶ πόας ὑπαντῶντες , ὅτ ” ἤδη διαπεφευγέναι τοὺς πολεμίους ἐδόκουν , ἀφήρπαζονto tear off τὰ κομισθέντα , καὶ πολλάκις ἱκετευόντων καὶ τὸ φρικτότατον ἐπικαλουμένων ὄνομα τοῦ Θεοῦ μεταδοῦναί τι μέρος αὐτοῖς ὧν κινδυνεύσαντες ἤνεγκαν , οὐδ᾽ ὁτιοῦν μετέδοσαν , ἀγαπητὸν δ᾽ ἦν τὸ μὴ καὶ προσαπολέσθαι σεσυλημένον .”	And when any one crept out of the city by night as far as the outposts of the Romans to collect wild herbs and grass, they went to meet him; and when he thought he had already escaped the enemy, they seized what he had brought with him, and even though oftentimes the man would entreat them, and, calling upon the most awful name of God, adjure them to give him a portion of what he had obtained at the risk of his life, they would give him nothing back. Indeed, it was fortunate if the one that was plundered was not also slain.
6-20 Τούτοις μεθ᾽ ἕτερα ἐπιφέρει λέγων· “ἸουδαίοιςJews δὲ μετὰ τῶν ἐξόδων ἀπεκόπηto cut off πᾶσα σωτηρίας ἐλπίς , καὶ βαθύνας ἑαυτὸν ὁ λιμὸς κατ᾽ οἴκους καὶ γενεὰς τὸν δῆμον ἐπεβόσκετο , καὶ τὰ μὲν τέγη πεπλήρωτο γυναικῶν καὶ βρεφῶν λελυμένων , οἱ στενωποὶ δὲ γερόντων νεκρῶν ,	To this account Josephus, after relating other things, adds the following: the possibility of going out of the city being brought to an end, all hope of safety for the Jews was cut off. And the famine increased and devoured the people by houses and families. And the rooms were filled with dead women and children, the lanes of the city with the corpses of old men.
6-21 παῖδες δὲ καὶ νεανίαι διοιδοῦντες 1 ὥσπερ εἴδωλα κατὰ τὰς ἀγορὰς ἀνειλοῦντοto roll up καὶ κατέπιπτον ὅπῃ τινὰ τὸ πάθος καταλαμβάνοι .	Children and youths, swollen with the famine, wandered1about the marketplaces like shadows, and fell down wherever the death agony overtook them.

6-22 θάπτειν δὲ τοὺς προσήκοντας οὔτε ἴσχυον οἱ κάμνοντες καὶ τὸ διευτονοῦν ὤκνει διά τε τὸ πλῆθος τῶν νεκρῶν καὶ τὸ κατὰ σφᾶς ἄδηλον ·	The sick were not strong enough to bury even their own relatives, and those who had the strength hesitated because of the multitude of the dead and the uncertainty as to their own fate.
6-23 πολλοὶ γοῦν τοῖς ὑπ᾽ αὐτῶν θαπτομένοις ἐπαπέθνῃσκον , πολλοὶ δ᾽ ἐπὶ τὰς θήκας , πρὶν ἐπιστῆναι τὸ χρεών , προῆλθον .	Many, indeed, died while they were burying others, and many betook themselves to their graves before death came upon them.
6-24 οὔτε δὲ θρῆνος ἐν ταῖς συμφοραῖς οὔτε ὀλοφυρμὸς ἦν , ἀλλ᾽ ὁ λιμὸς ἤλεγχε τὰ πάθη , ξηροῖς δὲ τοῖς ὄμμασιν οἱ δυσθανατοῦντες ἐθεώρουν τοὺς φθάσαντας ἀναπαύσασθαι , βαθεῖα δὲ τὴν‎ πόλιν περιεῖχεν σιγὴ καὶ νὺξ θανάτου γέμουσα .	There was neither weeping nor lamentation under these misfortunes; but the famine stifled the natural affections. Those who were dying a lingering death looked with dry eyes upon those who had gone to their rest before them. Deep silence and death-laden night encircled the city.
6-25 καὶ τούτων οἱ λῃσταὶ χαλεπώτεροι . τυμβωρυχοῦντες γοῦν τὰς οἰκίαις , ἐσύλων τοὺς νεκρούς , καὶ τὰ καλύμματα τῶν σωμάτων περισπῶντες , μετὰ γέλωτος ἐξῄεσαν ,	But the robbers were more terrible than these miseries; for they broke open the houses, which were now mere sepulchres, robbed the dead and stripped the covering from their bodies, and went away with a laugh.
6-26 τάς τε ἀκμὰς τῶν ξιφῶν ἐδοκίμαζον ἐν τοῖς πτώμασιν , καί τινας τῶν ἐρριμμένων ἔτι ζῶντας διήλαυνον ἐπὶ πείρᾳ τοῦ σιδήρου ,	They tried the points of their swords in the dead bodies, and some that were lying on the ground still alive they thrust through in order to test their weapons.
6-27 τοὺς δ᾽ ἱκετεύοντας χρῆσαι σφίσιν δεξιὰν καὶ ξίφος , τῷ λιμῷ κατέλιπον ὑπερηφανοῦντες ,	But those who prayed that they would use their right hand and their sword upon them, they contemptuously left to be destroyed by the famine.
6-28 καὶ τῶν ἐκπνεόντωνto breathe out ἕκαστος ἀτενὲςstretched εἰς τὸν ναὸν ἀφεώραto look away from all else , τοὺς στασιαστὰς ζῶντας ἀπολιπών .	Every one of these died with eyes fixed upon the temple; and they left the seditious alive.
6-29 οἳ δὲ τὸ μὲν πρῶτον ἐκ τοῦ δημοσίου θησαυροῦ τοὺς νεκροὺς θάπτειν ἐκέλευον , τὴν‎ ὀσμὴν οὐ φέροντες · ἔπειθ᾽ ὡς οὐ διήρκουν , ἀπὸ τῶν τειχῶν ἐρρίπτουν εἰς τὰς φάραγγας .	These at first gave orders that the dead should be buried out of the public treasury, for they could not endure the stench. But afterward, when they were not able to do this, they threw the bodies from the walls into the trenches.
6-30 Περιιὼν δὲ ταύτας ὁ ΤίτοςTitus ὡς ἐθεάσατο πεπλησμένας τῶν νεκρῶν καὶ βαθὺν ἰχῶρα μυδώντων τὸν ὑπορρέοντα τῶν σωμάτων , ἐστέναξέν τε καὶ τὰς χεῖρας ἀνατείνας κατεμαρτύρατο τὸν Θεόν , ὡς οὐκ εἴη τὸ ἔργον αὐτοῦ‎ . ”	And as Titus went around and saw the trenches filled with the dead, and the thick blood oozing out of the putrid bodies, he groaned aloud, and, raising his hands, called God to witness that this was not his doing.
6-31 Τούτοις ἐπειπών τινα μεταξὺ ἐπιφέρει λέγων ·	After speaking of some other things, Josephus proceeds as follows:
6-32 “οὐκ ἂν ὑποστειλαίμην εἰπεῖν ἅ μοι κελεύει τὸ πάθος · οἶμαι ῬωμαίωνRoman, Latin βραδυνάντων ἐπὶ τοὺς ἀλιτηρίους , ἢ καταποθῆναι ἂν ὑπὸ χάσματος ἢ κατακλυσθῆναι τὴν‎ πόλιν ἢ τοὺς τῆς ΣοδομηνῆςSodom μεταλαβεῖν κεραυνούς · πολὺ γὰρ τῶν ταῦτα παθόντων ἤνεγκεν γενεὰν ἀθεωτέραν · τῇ γοῦν τούτων ἀπονοίᾳ πᾶς ὁ λαὸς συναπώλετο . ”	“I cannot hesitate to declare what my feelings compel me to. I suppose, if the Romans had longer delayed in coming against these guilty wretches, the city would have been swallowed up by a chasm, or overwhelmed with a flood, or struck with such thunderbolts as destroyed Sodom. For it had brought forth a generation of men much more godless than were those who suffered such punishment. By their madness indeed was the whole people brought to destruction.”
6-33 Καὶ ἐν τῷ ἕκτῳ δὲ βιβλίῳ οὕτως γράφει .	And in the sixth book he writes as follows:
6-34 “τῶν δ᾽ ὑπὸ τοῦ λιμοῦ φθειρομένων κατὰ τὴν‎ πόλιν ἄπειρον μὲν ἔπιπτε τὸ πλῆθος , ἀδιήγητα δὲ συνέβαινεν τὰ πάθη .	“Of those who perished by famine in the city the number was countless, and the miseries they underwent unspeakable.
6-35 καθ᾽ ἑκάστην γὰρ οἰκίαν , εἴ που τροφῆς παραφανείη σκιά , πόλεμος ἦν , καὶ διὰ χειρῶν ἐχώρουν οἱ φίλτατοι πρὸς ἀλλήλους , ἐξαρπάζοντεςto slnatch away from τὰ ταλαίπωρα τῆς ψυχῆς ἐφόδια ,	For if so much as the shadow of food appeared in any house, there was war, and the dearest friends engaged in hand-to-hand conflict with one another, and snatched from each other the most wretched supports of life.
6-36 πίστις δ᾽ ἀπορίαςperplexity οὐδὲ τοῖς θνῄσκουσιν ἦν , ἀλλὰ καὶ τοὺς ἐμπνέονταςto blow upon οἱ λῃσταὶ διηρεύνων , μή τις ὑπὸ κόλπον ἔχων τροφήν , σκήπτοιτο τὸν θάνατον αὐτῷ .	Nor would they believe that even the dying were without food; but the robbers would search them while they were expiring, lest any one should feign death while concealing food in his bosom.
6-37 οἳ δ᾽ ὑπ᾽ ἐνδείας κεχηνότες ὥσπερ λυσσῶντες κύνες ἐσφάλλοντο καὶ παρεφέροντο ταῖς τε θύραις ἐνσειόμενοιto shake in μεθυόντων τρόπον καὶ ὑπ᾽ ἀμηχανίας τοὺς αὐτοὺς οἴκους εἰσεπήδων δὶς ἢ τρὶς ὥρᾳ μιᾷ .	With mouths gaping for want of food, they stumbled and staggered along like mad dogs, and beat the doors as if they were drunk, and in their impotence they would rush into the same houses twice or thrice in one hour.
6-38 πάντα δ᾽ ὑπ᾽ ὀδόντας ἦγεν ἡ ἀνάγκη , καὶ τὰ μηδὲ τοῖς ῥυπαρωτάτοις τῶν ἀλόγων ζῴων πρόσφορα συλλέγοντες ἐσθίειν ὑπέφερον .	Necessity compelled them to eat anything they could find, and they gathered and devoured things that were not fit even for the filthiest of irrational beasts.
6-39 ζωστήρων γοῦν καὶ ὑποδημάτων τὸ τελευταῖον οὐκ ἀπέσχοντοto keep off, keep away, abstain καὶ τὰ δέρματα τῶν θυρεῶν ἀποδέροντεςto flay, skin ἐμασῶντο , τροφὴ δ᾽ ἦν καὶ χόρτου τισὶν παλαιοῦ σπαράγματα · τὰς γὰρ ἶνας ἔνιοι συλλέγοντες , ἐλάχιστον σταθμὸν ἐπώλουν ἈττικῶνAttic 1 τεσσάρων .	Finally they did not abstain even from their girdles and shoes, and they stripped the hides off their shields and devoured them. Some used even wisps of old hay for food, and others gathered stubble and sold the smallest weight of it for four Attic drachmae.1

6-40 Καὶ τί δεῖ τὴν‎ ἐπ᾽ ἀψύχοις ἀναίδειαν τοῦ λιμοῦ λέγειν ; εἶμι γὰρ αὐτοῦ‎ δηλώσων ἔργον ὁποῖον μήτε παρ᾽ ἝλλησινGreek μήτε παρὰ βαρβάροις ἱστόρηται , φρικτὸν μὲν εἰπεῖν , ἄπιστον δ᾽ ἀκοῦσαι .	But why should I speak of the shamelessness which was displayed during the famine toward inanimate things? for I am going to relate a fact such as is recorded neither by Greeks nor Barbarians; horrible to relate, incredible to hear.
6-41 καὶ ἔγωγε , μὴ δόξαιμι τερατεύεσθαι τοῖς αὖθις ἀνθρώποις , κἂν παρέλιπον τὴν‎ συμφορὰν ἡδέως , εἰ μὴ τῶν κατ᾽ ἐμαυτὸν εἶχον ἀπείρους μάρτυρας · ἄλλως τε καὶ ψυχρὰν ἂν καταθείμην τῇ πατρίδι χάριν , καθυφέμενος τὸν λόγον ὧν πέπονθε τὰ ἔργα .	And indeed I should gladly have omitted this calamity, that I might not seem to posterity to be a teller of fabulous tales, if I had not innumerable witnesses to it in my own age. And besides, I should render my country poor service if I suppressed the account of the sufferings which she endured.
6-42 γυνὴ τῶν ὑπὲρ ἸορδάνηνJordan κατοικούντων , ΜαρίαMary τοὔνομα , πατρὸς ἘλεαζάρουEleazer , κώμης ΒαθεζώρBathezor (σημαίνει δὲ τοῦτο οἶκος ὑσσώπου ),	There was a certain woman named Mary that dwelt beyond Jordan, whose father was Eleazer, of the village of Bathezor (which means “House of Hyssop”).
6-43 διὰ γένος καὶ πλοῦτον ἐπίσημος , μετὰ τοῦ λοιποῦ πλήθους εἰς τὰ ἹεροσόλυμαJerusalem καταφυγοῦσα συνεπολιορκεῖτο .	She was distinguished for her family and her wealth, and had fled with the rest of the multitude to Jerusalem and was shut up there with them during the siege.
6-44 ταύτης τὴν‎ μὲν ἄλλην κτῆσιν οἱ τύραννοι διήρπασαν , ὅσην ἐκ τῆς ΠεραίαςPerea ἀνασκευασαμένη μετήνεγκεν εἰς τὴν‎ πόλιν , τὰ δὲ λείψανα τῶν κειμηλίων καὶ εἴ τι τροφῆς ἐπινοηθείη καθ᾽ ἡμέραν εἰσπηδῶντες ἥρπαζον οἱ δορυφόροι .	The tyrants had robbed her of the rest of the property which she had brought with her into the city from Perea. And the remnants of her possessions and whatever food was to be seen the guards rushed in daily and snatched away from her.
6-45 δεινὴ δὲ τὸ γύναιον ἀγανάκτησις εἰσῄει , καὶ πολλάκις λοιδοροῦσα καὶ καταρωμένη τοὺς ἅρπαγαςplunder ἐφ᾽ ἑαυτὴν ἠρέθιζεν .	This made the woman terribly angry, and by her frequent reproaches and imprecations she aroused the anger of the rapacious villains against herself.
6-46 ὡς δ᾽ οὔτε παροξυνόμενός τις οὔτ᾽ ἐλεῶν αὐτὴν ἀνῄρει καὶ τὸ μὲν εὑρεῖν τι σιτίον ἄλλοις ἐκοπίαto be tired, weary , πανταχόθεν δ᾽ ἄπορονwithout passage ἦν ἤδη καὶ τὸ εὑρεῖν , ὁ λιμὸς δὲ διὰ σπλάγχνων καὶ μυελῶν ἐχώρει καὶ τοῦ λιμοῦ μᾶλλον ἐξέκαιονto flare out οἱ θυμοί , σύμβουλον λαβοῦσα τὴν‎ ὀργὴν μετὰ τῆς ἀνάγκης , ἐπὶ τὴν‎ φύσιν ἐχώρει ,	But no one either through anger or pity would slay her; and she grew weary of finding food for others to eat. The search, too, was already become everywhere difficult, and the famine was piercing her bowels and marrow, and resentment was raging more violently than famine. Taking, therefore, anger and necessity as her counsellors, she proceeded to do a most unnatural thing.
6-47 καὶ τὸ τέκνον , ἦν δ᾽ αὐτῇ παῖς ὑπομάστιος , ἁρπασαμένηto snatch away, carry off , ‘βρέφος ,’ εἶπεν , ‘ἄθλιον , ἐν πολέμῳ καὶ λιμῷ καὶ στάσει , τίνι 1 σε τηρῶ ; τὰ μὲν παρὰ ῬωμαίοιςRomans δουλεία κἂν ζήσωμεν ἐπ᾽ αὐτούς , φθάνει δὲ καὶ δουλείαν ὁ λιμός , οἱ στασιασταὶ δὲ ἀμφοτέρων χαλεπώτεροι .	Seizing her child, a boy which was sucking at her breast, she said, ‘Oh, wretched child, in war, in famine, in sedition, for what1do I preserve you? Slaves among the Romans we shall be even if we are allowed to live by them. But even slavery is anticipated by the famine, and the rioters are more cruel than both.

6-48 ἴθι , γενοῦ μοι τροφὴ καὶ τοῖς στασιασταῖς ἐρινὺς καὶ τῷ βίῳ μῦθος , ὁ μόνος ἐλλείπωνto leave in ταῖς ἸουδαίωνJewish, Jews συμφοραῖς .’	Come, be food for me, a fury for these rioters, and a bye-word to the world, for this is all that is wanting to complete the calamities of the Jews.
6-49 καὶ ταῦθ᾽ ἅμα λέγουσα κτείνει τὸν υἱόν , ἔπειτ ” ὀπτήσασα , τὸ μὲν ἥμισυ κατεσθίει , τὸ δὲ λοιπὸν κατακαλύψασα ἐφύλαττεν .	And when she had said this she slew her son; and having roasted him, she ate one half herself, and covering up the remainder, she kept it.
6-50 εὐθέως δ᾽ οἱ στασιασταὶ παρῆσαν καὶ τῆς ἀθεμίτου κνίσης σπάσαντες , ἠπείλουν , εἰ μὴ δείξειεν τὸ παρασκευασθέν , ἀποσφάξεινto cut the throat of αὐτὴν εὐθέως · ἣ δὲ καὶ μοῖραν αὐτοῖς εἰποῦσα καλὴν τετελειωμένων , τὰ λείψανα τοῦ τέκνου διεκάλυψεν .	Very soon the rioters appeared on the scene, and, smelling the nefarious odor, they threatened to slay her immediately unless she should show them what she had prepared. She replied that she had saved an excellent portion for them, and with that she uncovered the remains of the child.
6-51 τοὺς δ᾽ εὐθέως φρίκη καὶ φρενῶν ἔκστασις ᾕρει , καὶ παρὰ τὴν‎ ὄψιν ἐπεπήγεσαν .	They were immediately seized with horror and amazement and stood transfixed at the sight.
6-52 ἣ δ᾽ , ‘ἐμόν ,’ ἔφη , ‘τοῦτο τὸ τέκνον γνήσιον , καὶ τὸ ἔργον ἐμόν .	But she said, This is my own son, and the deed is mine.
6-53 φάγετε , καὶ γὰρ ἐγὼ βέβρωκα · μὴ γένησθε μήτε μαλακώτεροι γυναικὸς μήτε συμπαθέστεροι μητρός .	Eat for I too have eaten. Be not more merciful than a woman, nor more compassionate than a mother.
6-54 εἰ δ᾽ ὑμεῖς εὐσεβεῖς καὶ τὴν‎ ἐμὴν ἀποστρέφεσθεto turn back θυσίαν , ἐγὼ μὲν ὑμῖν βέβρωκα , καὶ τὸ λοιπὸν δ᾽ ἐμοὶ μεινάτω .’	But if you are too pious and shrink from my sacrifice, I have already eaten of it; let the rest also remain for me.’
6-55 μετὰ ταῦθ᾽ οἳ μὲν τρέμοντες ἐξῄεσαν , πρὸς ἓν τοῦτο δειλοὶ καὶ μόλις ταύτης τῆς τροφῆς τῇ μητρὶ παραχωρήσαντες ,	At these words the men went out trembling, in this one case being affrighted; yet with difficulty did they yield that food to the mother.
6-56 ἀνεπλήσθηto fill up δ᾽ εὐθέως ὅλη τοῦ μύσους ἡ πόλις , καὶ πρὸ ὀμμάτων ἕκαστος τὸ πάθος λαμβάνων ὡς παρ᾽ αὐτῷ τολμηθέν , ἔφριττεν .	Forthwith the whole city was filled with the awful crime, and as all pictured the terrible deed before their own eyes, they trembled as if they had done it themselves.
6-57 σπουδὴ δὲ τῶν λιμωττόντων ἐπὶ τὸν θάνατον ἦν καὶ μακαρισμὸς τῶν φθασάντων πρὶν ἀκοῦσαι καὶ θεάσασθαι κακὰ τηλικαῦτα .”	Those who were suffering from the famine now longed for death; and blessed were they who had died before hearing and seeing miseries like these.

Chapter 7

7-1 Τοιαῦτα τῆς ἸουδαίωνJewish, Jews εἰς τὸν ΧριστὸνChrist τοῦ Θεοῦ παρανομίας	Such was the reward which the Jews received for their wickedness and impiety, against the Christ of God.
7-2 τε καὶ δυσσεβείας τἀπίχειρα , παραθεῖναι δ᾽ αὐτοῖς ἄξιον καὶ τὴν‎ ἀψευδῆ τοῦ σωτῆρος ἡμῶν πρόρρησιν , δι᾽ ἧς αὐτὰ ταῦτα	It is fitting to add to these accounts the true prediction of our Saviour in which he foretold these very events.
7-3 δηλοῖ ὧδέ πως προφητεύων “οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις · προσεύχεσθε δὲ ἵνα μὴ γένηται ὑμῶν ἡ φυγὴ χειμῶνος μηδὲ σαββάτῳ .	His words are as follows: “Woe unto them who are with child, and to them who give suck in those days! But pray that your flight be not in the winter, neither on the Sabbath day.
7-4 ἔσται γὰρ τότε θλῖψις μεγάλη , οἵα οὐκ ἐγένετο ἀπ᾽ ἀρχῆς κόσμου ἕως τοῦ νῦν , οὐδὲ μὴ γένηται .”	For there shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.”
7-5 συναγαγὼν δὲ πάντα τὸν τῶν ἀνῃρημένων ἀριθμὸν ὁ συγγραφεὺς λιμῷ καὶ ξίφει μυριάδας ἑκατὸν καὶ δέκα διαφθαρῆναί φησιν , τοὺς δὲ λοιποὺς στασιώδεις καὶ λῃστρικούς , ὑπ᾽ ἀλλήλων μετὰ τὴν‎ ἅλωσιν ἐνδεικνυμένους , ἀνῃρῆσθαι ,	The historian, reckoning the whole number of the slain, says that eleven hundred thousand persons perished by famine and sword, and that the rest of the rioters and robbers, being betrayed by each other after the taking of the city, were slain.
7-6 τῶν δὲ νέων τοὺς ὑψηλοτάτους καὶ κάλλει σώματος διαφέροντας τετηρῆσθαι θριάμβῳ , τοῦ δὲ λοιποῦ πλήθους τοὺς ὑπὲρ ἑπτακαίδεκα ἔτη δεσμίους εἰς τὰ κατ᾽ ΑἴγυπτονEgypt ἔργα παραπεμφθῆναι , πλείους δὲ εἰς τὰς ἐπαρχίας διανενεμῆσθαι φθαρησομένους ἐν τοῖς θεάτροις σιδήρῳ καὶ θηρίοις , τοὺς δ᾽ ἐντὸς ἑπτακαίδεκα ἐτῶν αἰχμαλώτους ἀχθένταςto lead διαπεπρᾶσθαι , τούτων δὲ μόνων τὸν ἀριθμὸν εἰς ἐννέα μυριάδας ἀνδρῶν συναχθῆναι .	But the tallest of the youths and those who were distinguished for beauty were preserved for the triumph. Of the rest of the multitude, those who were over seventeen years of age were sent as prisoners to labor in the works of Egypt, while still more were scattered through the provinces to meet their death in the theaters by the sword and by beasts. Those under seventeen years of age were carried away to be sold as slaves, and of these alone the number reached ninety thousand.
7-7 Ταῦτα δὲ τοῦτον ἐπράχθη τὸν τρόπον δευτέρῳ τῆς ΟὐεσπασιανοῦVespasian βασιλείας ἔτει ἀκολούθως ταῖς προγνωστικαῖς τοῦ κυρίου καὶ σωτῆρος ἡμῶν ἸησοῦJesus, Joshua ΧριστοῦChrist προρρήσεσιν , θείᾳ δυνάμει ὥσπερ ἤδη παρόντα προεορακότος αὐτὰ ἐπιδακρύσαντός τε καὶ ἀποκλαυσαμένουto weep aloud κατὰ τὴν‎ τῶν ἱερῶν εὐαγγελιστῶν γραφήν , οἳ καὶ αὐτὰς αὐτοῦ‎ παρατέθεινται τὰς λέξεις , τοτὲ μὲν φήσαντος	These things took place in this manner in the second year of the reign of Vespasian, in accordance with the prophecies of our Lord and Saviour Jesus Christ, who by divine power saw them beforehand as if they were already present, and wept and mourned according to the statement of the holy evangelists, who give the very words which he uttered,
7-8 ὡς πρὸς αὐτὴν τὴν‎ ἹερουσαλήμJerusalem	when, as if addressing Jerusalem herself, he said:
7-9 “εἰ ἔγνως καί γε σὺ τῇ ἡμέρᾳ ταύτῃ τὰ πρὸς εἰρήνην σου · νῦν δὲ ἐκρίθη ἀπὸ ὀφθαλμῶν σου ·	“If you had known, even you, in this day, the things which belong unto your peace! But now they are hid from your eyes.
7-10 ὅτι ἥξουσιν ἡμέραι ἐπὶ σέ , καὶ περιβαλοῦσίν σοι οἱ ἐχθροί σου χάρακα , καὶ περικυκλώσουσίν σε , καὶ συνέξουσίν σε πάντοθεν , καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου , ”	For the days shall come upon you, that your enemies shall cast a rampart about you, and compass you around, and keep you in on every side, and shall lay you and your children even with the ground.”
7-11 τοτὲ δὲ ὡς περὶ τοῦ λαοῦ “ ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς , καὶ ὀργὴ τῷ λαῷ τούτῳ · καὶ πεσοῦνται ἐν στόματι μαχαίρας καὶ αἰχμαλωτισθήσονται εἰς πάντα τὰ ἔθνη · καὶ ἹερουσαλὴμJerusalem ἔσται πατουμένη ὑπὸ ἐθνῶν , ἄχρις οὗ πληρωθῶσιν καιροὶ ἐθνῶν .”	And then, as if speaking concerning the people, he says, for there shall be great distress in the land, and wrath upon this people. “And they shall fall by the edge of the sword, and shall be led away captive into all nations. And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.”
7-12 καὶ πάλιν ἐπιστρέψας “ ὅταν δὲ ἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν‎ ἹερουσαλήμJerusalem , τότε γνῶτε ὅτι ἤγγικεν ἡ ἐρήμωσις αὐτῆς . ”	And again: “When you shall see Jerusalem compassed with armies, then know that the desolation thereof is near.”
7-13 συγκρίνας δέ τις τὰς τοῦ σωτῆρος ἡμῶν λέξεις ταῖς λοιπαῖς τοῦ συγγραφέως ἱστορίαις ταῖς περὶ τοῦ παντὸς πολέμου , πῶς οὐκ ἂν ἀποθαυμάσειενto marvel at , θείαν ὡς ἀληθῶς καὶ ὑπερφυῶς παράδοξον τὴν‎ πρόγνωσιν ὁμοῦ καὶ πρόρρησιν τοῦ σωτῆρος ἡμῶν ὁμολογήσας ;	If any one compares the words of our Saviour with the other accounts of the historian concerning the whole war, how can one fail to wonder, and to admit that the foreknowledge and the prophecy of our Saviour were truly divine and marvellously strange.
7-14 Περὶ μὲν οὖν τῶν μετὰ τὸ σωτήριον πάθος καὶ τὰς φωνὰς ἐκείνας ἐν αἷς ἡ τῶν ἸουδαίωνJewish, Jews πληθὺς τὸν μὲν λῃστὴν καὶ φονέα τοῦ θανάτου παρῄτηται , τὸν δ᾽ ἀρχηγὸν τῆς ζωῆς ἐξ αὐτῶν ἱκέτευσεν ἀρθῆναι , τῷ παντὶ συμβεβηκότων ἔθνει , οὐδὲν ἂν δέοι ταῖς ἱστορίαις ἐπιλέγειν ,	Concerning those calamities, then, that befell the whole Jewish nation after the Saviour’s passion and after the words which the multitude of the Jews uttered, when they begged the release of the robber and murderer, but besought that the Prince of Life should be taken from their midst, it is not necessary to add anything to the account of the historian.
7-15 ταῦτα δ᾽ ἂν εἴη δίκαιον ἐπιθεῖναι , ἃ γένοιτ᾽ ἂν παραστατικὰ φιλανθρωπίας τῆς παναγάθου προνοίας , τεσσαράκοντα ἐφ᾽ ὅλοις ἔτεσιν μετὰ τὴν‎ κατὰ τοῦ ΧριστοῦChrist τόλμαν τὸν κατ᾽ αὐτῶν ὄλεθρον ὑπερθεμένης , ἐν ὅσοις τῶν ἀποστόλων καὶ τῶν μαθητῶν πλείους ἸάκωβόςJames, Jacob τε αὐτὸς ὁ τῇδε πρῶτος ἐπίσκοπος , τοῦ κυρίου χρηματίζων ἀδελφός , ἔτι τῷ βίῳ περιόντες καὶ ἐπ᾽ αὐτῆς τῆς ἹεροσολύμωνJerusalem πόλεως τὰς διατριβὰς ποιούμενοι , ἕρκος ὥσπερ ὀχυρώτατον παρέμενον τῷ τόπῳ ,	But it may be proper to mention also those events which exhibited the graciousness of that all-good Providence which held back their destruction full forty years after their crime against Christ — during which time many of the apostles and disciples, and James himself the first bishop there, the one who is called the brother of the Lord, were still alive, and dwelling in Jerusalem itself, remained the surest bulwark of the place.
7-16 τῆς θείας ἐπισκοπῆς εἰς ἔτι τότε μακροθυμούσης , εἰ ἄρα ποτὲ δυνηθεῖεν ἐφ᾽ οἷς ἔδρασαν , μετανοήσαντες συγγνώμης καὶ σωτηρίας τυχεῖν , καὶ πρὸς τῇ τοσαύτῃ μακροθυμίᾳ παραδόξους θεοσημείας τῶν μελλόντων αὐτοῖς μὴ μετανοήσασι συμβήσεσθαι παρασχομένης ·	Divine Providence thus still proved itself long-suffering toward them in order to see whether by repentance for what they had done they might obtain pardon and salvation; and in addition to such long-suffering, Providence also furnished wonderful signs of the things which were about to happen to them if they did not repent.
7-17 ἃ καὶ αὐτὰ μνήμης ἠξιωμένα πρὸς τοῦ δεδηλωμένου συγγραφέως οὐδὲν οἷον τοῖς τῇδε προσιοῦσιν τῇ γραφῇ παραθεῖναι .	Since these matters have been thought worthy of mention by the historian already cited, we cannot do better than to recount them for the benefit of the readers of this work.

Chapter 8

8-1 Καὶ δὴ λαβὼν ἀνάγνωθι τὰ κατὰ τὴν‎ ἕκτην τῶν Ἱστοριῶν αὐτῷ δεδηλωμένα ἐν τούτοις .	Taking, then, the work of this author, read what he records in the sixth book of his History. His words are as follows:
8-2 “Τὸν γοῦν ἄθλιον δῆμον οἱ μὲν ἀπατεῶνεςa cheat, rogue καὶ καταψευδόμενοι τοῦ Θεοῦ τηνικαῦτα παρέπειθον , τοῖς δ᾽ ἐναργέσιclear, evident καὶ προσημαίνουσι τὴν‎ μέλλουσαν ἐρημίαν τέρασιν οὔτε προσεῖχον οὔτ᾽ ἐπίστευον ,	Thus were the miserable people won over at this time by the impostors and false prophets; but they did not heed nor give credit to the visions and signs that foretold the approaching desolation.
8-3 ἀλλ᾽ ὡς ἐμβεβροντημένοι καὶ μήτε ὄμματα μήτε ψυχὴν ἔχοντες τῶν τοῦ Θεοῦ κηρυγμάτων παρήκουον ,	On the contrary, as if struck by lightning, and as if possessing neither eyes nor understanding, they slighted the proclamations of God.
8-4 τοῦτο μὲν ὅθ᾽ ὑπὲρ τὴν‎ πόλιν ἄστρον ἔστη ῥομφαίᾳ παραπλήσιον καὶ παρατείνας ἐπ᾽ ἐνιαυτὸν κομήτης , τοῦτο δ᾽ ἡνίκα πρὸ τῆς ἀποστάσεωςa revolt καὶ τοῦ πρὸς τὸν πόλεμον κινήματος , ἀθροιζομένου τοῦ λαοῦ πρὸς τὴν‎ τῶν ἀζύμων ἑορτήν , ὀγδόῃ ΞανθικοῦApril μηνὸς κατὰ νυκτὸς ἐνάτην ὥραν , τοσοῦτον φῶς περιέλαμψεν τὸν βωμὸν καὶ τὸν ναόν , ὡς δοκεῖν ἡμέραν εἶναι λαμπράν , καὶ τοῦτο παρέτεινεν ἐφ᾽ ἡμίσειαν ὥραν ·	At one time a star, in form like a sword, stood over the city, and a comet, which lasted for a whole year; and again before the revolt and before the disturbances that led to the war, when the people were gathered for the feast of unleavened bread, on the eighth of the month Xanthicus [April], at the ninth hour of the night, so great a light shone about the altar and the temple that it seemed to be bright day; and this continued for half an hour.
8-5 ὃ τοῖς μὲν ἀπείροιςinexperienced ἀγαθὸν ἐδόκει εἶναι , τοῖς δὲ ἱερογραμματεῦσι πρὸ τῶν ἀποβεβηκότων εὐθέως ἐκρίθη .	This seemed to the unskillful a good sign, but was interpreted by the sacred scribes as portending those events which very soon took place.
8-7 καὶ κατὰ τὴν‎ αὐτὴν ἑορτὴν βοῦς μὲν ἀχθεῖσαto lead ὑπὸ τοῦ ἀρχιερέως πρὸς τὴν‎ θυσίαν ἔτεκεν ἄρνα ἐν τῷ ἱερῷ μέσῳ ·	And at the same feast a cow, led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple.
8-8 ἡ δ᾽ ἀνατολικὴeastern πύλη τοῦ ἐνδοτέρωinner χαλκῆ μὲν οὖσα καὶ στιβαρωτάτη , κλειομένη δὲ περὶ δείλην μόλις ὑπ᾽ ἀνθρώπων εἴκοσι , καὶ μοχλοῖς μὲν ἐπερειδομένη σιδηροδέτοις , καταπῆγας δ᾽ ἔχουσα βαθυτάτους , ὤφθη κατὰ νυκτὸς ὥραν ἕκτην αὐτομάτως ἠνοιγμένη .	And the eastern gate of the inner temple, which was of bronze and very massive, and which at evening was closed with difficulty by twenty men, and rested upon iron-bound beams, and had bars sunk deep in the ground, was seen at the sixth hour of the night to open of itself.
8-9 μετὰ δὲ τὴν‎ ἑορτὴν ἡμέραις οὐ πολλαῖς ὕστερον , μιᾷ καὶ εἰκάδι ἈρτεμισίουArtemisium μηνός , φάσμα τι δαιμόνιον ὤφθη μεῖζον πίστεως , τέρας δ᾽ ἂν ἔδοξεν εἶναι τὸ ῥηθησόμενον , εἰ μὴ καὶ παρὰ τοῖς θεασαμένοις ἱστόρητο καὶ τὰ ἐπακολουθήσαντα πάθη τῶν σημείων ἦν ἄξια · πρὸ γὰρ ἡλίου δύσεως ὤφθη μετέωρα περὶ πᾶσαν τὴν‎ χώραν ἅρματα καὶ φάλαγγες ἔνοπλοι διάττουσαι τῶν νεφῶν καὶ κυκλούμεναι τὰς πόλεις .	And not many days after the feast, on the twenty-first of the month Artemisium [May], a certain marvelous vision was seen which passes belief. The prodigy might seem fabulous were it not related by those who saw it, and were not the calamities which followed deserving of such signs. For before the setting of the sun chariots and armed troops were seen throughout the whole region in mid-air, wheeling through the clouds and encircling the cities.
8-10 κατὰ δὲ τὴν‎ ἑορτήν , ἣ πεντηκοστὴ καλεῖται , νύκτωρ οἱ ἱερεῖς παρελθόντες εἰς τὸ ἱερόν , ὥσπερ αὐτοῖς ἔθος ἦν , πρὸς τὰς λειτουργίας , πρῶτον μὲν κινήσεως ἔφασαν ἀντιλαμβάνεσθαι καὶ κτύπου , μετὰ δὲ ταῦτα φωνῆς ἀθρόας ‘μεταβαίνομεν ἐντεῦθεν .’	And at the feast which is called Pentecost, when the priests entered the temple at night, as was their custom, to perform the services, they said that at first they perceived a movement and a noise, and afterward a voice as of a great multitude, saying, 'Let us go hence.'
8-11 τὸ δὲ τούτων φοβερώτερον , ἸησοῦςJesus, Joshua γάρ τις ὄνομα , υἱὸς ἈνανίουAnanias , τῶν ἰδιωτῶν , ἄγροικος , πρὸ τεσσάρων ἐτῶν τοῦ πολέμου , τὰ μάλιστα τῆς πόλεως εἰρηνευομένης καὶ εὐθηνούσης , ἐλθὼν ἐπὶ τὴν‎ ἑορτήν , ἐπεὶ σκηνοποιεῖσθαι πάντας ἔθος ἦν τῷ Θεῷ , κατὰ τὸ ἱερὸν ἐξαπίνης ἀναβοᾶν ἤρξατο ‘φωνὴ ἀπ᾽ ἀνατολῆς , φωνὴ ἀπὸ δύσεως , φωνὴ ἀπὸ τῶν τεσσάρων ἀνέμων , φωνὴ ἐπὶ ἹεροσόλυμαJerusalem καὶ τὸν ναόν , φωνὴ ἐπὶ νυμφίους καὶ νύμφας , φωνὴ ἐπὶ πάντα τὸν λαόν .’ τοῦτο μετ᾽ ἡμέραν καὶ νύκτωρ κατὰ πάντας τοὺς στενωποὺς περιῄει κεκραγώς .	But what follows is still more terrible; for a certain Jesus, the son of Ananias, a common countryman, four years before the war, when the city was particularly prosperous and peaceful, came to the feast, at which it was customary for all to make tents at the temple to the honour of God, and suddenly began to cry out: ‘A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against bridegrooms and brides, a voice against all the people.’ Day and night he went through all the alleys crying thus.
8-12 τῶν δ᾽ ἐπισήμων τινὲς δημοτῶν ἀγανακτήσαντες πρὸς τὸ κακόφημον , συλλαμβάνουσι τὸν ἄνθρωπον καὶ πολλαῖς αἰκίζονται πληγαῖς · ὃ δ᾽ οὔθ᾽ ὑπὲρ ἑαυτοῦ φθεγξάμενος οὔτε ἰδίᾳ πρὸς τοὺς παρόντας , ἃς καὶ πρότερον φωνὰς βοῶν διετέλει .	But certain of the more distinguished citizens, vexed at the ominous cry, seized the man and beat him with many stripes. But without uttering a word in his own behalf, or saying anything in particular to those who were present, he continued to cry out in the same words as before.
8-13 νομίσαντες δ᾽ οἱ ἄρχοντες , ὅπερ ἦν , δαιμονιώτερον εἶναι τὸ κίνημα τἀνδρός , ἀνάγνωσιν αὐτὸν ἐπὶ τὸν παρὰ ῬωμαίοιςRomans ἔπαρχον ·1 ἔνθα μάστιξιν μέχρις ὀστέων ξαινόμενος οὔθ᾽ ἱκέτευσεν οὔτ᾽ ἐδάκρυσεν , ἀλλ᾽ ὡς ἐνῆν μάλιστα τὴν‎ φωνὴν ὀλοφυρτικῶς παρεγκλίνων , πρὸς ἑκάστην ἀπεκρίνατο πληγήν ‘αἲ αἲ ἹεροσολύμοιςJerusalem .’2	And the rulers, thinking, as was true, that the man was moved by a higher power, brought him before the Roman governor.1 And then, though he was scourged to the bone, he neither made supplication nor shed tears, but, changing his voice to the most lamentable tone possible, he answered each stroke with the words, ‘Woe, woe unto Jerusalem.’2

8-14 Ἕτερον δ᾽ ἔτι τούτου παραδοξότερον ὁ αὐτὸς ἱστορεῖ , χρησμόν τινα φάσκων ἐν ἱεροῖς γράμμασιν εὑρῆσθαι περιέχοντα ὡς κατὰ τὸν καιρὸν ἐκεῖνον ἀπὸ τῆς χώρας τις αὐτῶν ἄρξει τῆς οἰκουμένης , ὃν αὐτὸς μὲν ἐπὶ ΟὐεσπασιανὸνVespasian πεπληρῶσθαι ἐξείληφενto receive from ·	The same historian records another fact still more wonderful than this. He says that a certain oracle was found in their sacred writings which declared that at that time a certain person should go forth from their country to rule the world. He himself understood that this was fulfilled in Vespasian.
8-15 ἀλλ᾽ οὐχ ἁπάσης γε οὗτος ἀλλ᾽ ἢ μόνης ἦρξεν τῆς ὑπὸ ῬωμαίουςRomans ·	But Vespasian did not rule the whole world, but only that part of it which was subject to the Romans.
8-16 δικαιότερον δ᾽ ἂν ἐπὶ τὸν ΧριστὸνChrist ἀναχθείηto lift up, raise; to refer , πρὸς ὃν εἴρητο ὑπὸ τοῦ πατρὸς “αἴτησαι παρ᾽ ἐμοῦ , καὶ δώσω σοι ἔθνη τὴν‎ κληρονομίαν σου , καὶ τὴν‎ κατάσχεσίν σου τὰ πέρατα τῆς γῆς ,”	With better right could it be applied to Christ; to whom it was said by the Father, “Ask of me, and I will give you the heathen for your inheritance, and the ends of the earth for your possession.”
8-17 οὗ δὴ κατ᾽ αὐτὸ δὴ ἐκεῖνο τοῦ καιροῦ “εἰς πᾶσαν τὴν‎ γῆν ἐξῆλθεν ὁ φθόγγος ” τῶν ἱερῶν ἀποστόλων “καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.”	At that very time, indeed, “the voice of his holy apostles went throughout all the earth, and their words to the end of the world.”

Chapter 9

9-1 Ἐπὶ τούτοις ἅπασιν ἄξιον μηδ᾽ αὐτὸν τὸν ἸώσηπονJosephus, Joseph , τοσαῦτα τῇ μετὰ χεῖρας συμβεβλημένον ἱστορίᾳ , ὁπόθεν τε καὶ ἀφ᾽ οἵου γένους ὡρμᾶτο , ἀγνοεῖν .	After all this it is fitting that we should know something concerning the origin and family of Josephus, who has contributed so much to the history in hand.
9-2 δηλοῖ δὲ πάλιν ἐπιστρέψας αὐτὸς καὶ τοῦτο , λέγων ὧδε “ἸώσηποςJoseph, Josephus ΜατθίουMatthias παῖς , ἐξ ἹεροσολύμωνJerusalem ἱερεύς , αὐτός τε ῬωμαίουςRomans πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης.”	He himself gives us information on this point in the following words: “Josephus, the son of Mattathias, a priest of Jerusalem, who himself fought against the Romans in the beginning and was compelled to be present at what happened afterward.”
9-3 μάλιστα δὲ τῶν κατ᾽ ἐκεῖνο καιροῦ ἸουδαίωνJewish, Jews οὐ παρὰ μόνοις τοῖς ὁμοεθνέσιν , ἀλλὰ καὶ παρὰ ῬωμαίοιςRomans γέγονεν ἀνὴρ ἐπιδοξότατος , ὡς αὐτὸν μὲν ἀναθέσει ἀνδριάντος ἐπὶ τῆς ῬωμαίωνRoman, Latin τιμηθῆναι πόλεως , τοὺς δὲ σπουδασθέντας αὐτῷ λόγους βιβλιοθήκης ἀξιωθῆναι .	He was the most noted of all the Jews of that day, not only among his own people, but also among the Romans, so that he was honoured by the erection of a statue in Rome, and his works were deemed worthy of a place in the library.
9-4 οὗτος δὴ πᾶσαν τὴν‎ ἸουδαϊκὴνJews ἀρχαιολογίανancient history 1 ἐν ὅλοις εἴκοσι κατατέθειται συγγράμμασιν , τὴν‎ δ᾽ ἱστορίαν τοῦ κατ᾽ αὐτὸν ῬωμαϊκοῦRoman πολέμου ἐν ἑπτά ,	He wrote the whole of the Antiquities1of the Jews in twenty books, and a history2of the war with the Romans which took place in his time, in seven books.

9-5 ἃ καὶ οὐ μόνον τῇ ἙλλήνωνGreeks , ἀλλὰ καὶ τῇ πατρίῳ φωνῇ παραδοῦναι αὐτὸς ἑαυτῷ μαρτυρεῖ ,	He himself testifies that the latter work was not only written in Greek, but that it was also translated by himself into his native tongue.
9-6 ἄξιός γε ὢν διὰ τὰ λοιπὰ πιστεύεσθαι ·	He is worthy of credit here because of his truthfulness in other matters.
9-7 καὶ ἕτερα δ᾽ αὐτοῦ‎ φέρεται σπουδῆς ἄξια δύο ,	There are extant also two other books of his which are worth reading.
9-8 τὰ περὶ τῆς ἸουδαίωνJewish, Jews ἀρχαιότητος ,1 ἐν οἷς καὶ ἀντιρρήσειςcontradiction πρὸς ἈπίωναApion τὸν γραμματικόν , κατὰ ἸουδαίωνJewish, Jews τηνικάδε συντάξαντα λόγον , πεποίηται καὶ πρὸς ἄλλους , οἳ διαβάλλειν καὶ αὐτοὶ τὰ πάτρια τοῦ ἸουδαίωνJewish, Jews ἔθνους ἐπειράθησαν .	They treat of the antiquity of the Jews, and in them he replies to Apion the Grammarian,1who had at that time written a treatise against the Jews, and also to others who had attempted to vilify the hereditary institutions of the Jewish people.

9-9 τούτων ἐν τῷ προτέρῳ τὸν ἀριθμὸν τῆς λεγομένης παλαιᾶς τῶν ἐνδιαθήκωνcommitted to writing γραφῶν τίθησι , τίνα τὰ παρ᾽ ἙβραίοιςHebrews ἀναντίρρητα , ὡς ἂν ἐξ ἀρχαίας παραδόσεως αὐτοῖς ῥήμασι διὰ τούτων διδάσκων .

In the first of these books he gives the number of the canonical books of the so-called Old Testament. Apparently drawing his information from ancient tradition, he shows what books were accepted without dispute among the Hebrews. His words are as follows.

Chapter 10

10-1 “Οὐ μυριάδες οὖν βιβλίων εἰσὶ παρ᾽ ἡμῖν ἀσυμφώνωνinharmonious καὶ μαχομένων , δύο δὲ μόνα πρὸς τοῖς εἴκοσι βιβλία , τοῦ παντὸς ἔχοντα χρόνου τὴν‎ ἀναγραφήν , τὰ δικαίως θεῖα πεπιστευμένα .	We have not, therefore, a multitude of books disagreeing and conflicting with one another; but we have only twenty-two, which contain the record of all time and are justly held to be divine.
10-2 καὶ τούτων πέντε μέν ἐστιν ΜωυσέωςMoses , ἃ τούς τε νόμους περιέχει καὶ τὴν‎ τῆς ἀνθρωπογονίας παράδοσιν μέχρι τῆς αὐτοῦ‎ τελευτῆς ·	Of these, five are by Moses, and contain the laws and the tradition respecting the origin of man, and continue the history down to his own death. This period embraces nearly three thousand years.
10-3 οὗτος ὁ χρόνος ἀπολείπει τρισχιλίων ὀλίγον ἐτῶν · ἀπὸ δὲ τῆς ΜωυσέωςMoses τελευτῆς μέχρι τῆς ἈρταξέρξουArtaxerxes τοῦ μετὰ ΞέρξηνXerxes ΠερσῶνPersia, Persians βασιλέως οἱ μετὰ ΜωυσῆνMoses προφῆται τὰ κατ᾽ αὐτοὺς πραχθέντα συνέγραψαν ἐν τρισὶν καὶ δέκα βιβλίοις ·1	From the death of Moses to the death of Artaxerxes, who succeeded Xerxes as king of Persia, the prophets that followed Moses wrote the history of their own times in thirteen books.1

10-4 αἱ δὲ λοιπαὶ τέσσαρες ὕμνους εἰς τὸν Θεὸν καὶ τοῖς ἀνθρώποις ὑποθήκας τοῦ βίου περιέχουσιν .1

The other four books contain hymns to God, and precepts for the regulation of the life of men.1

10-5 ἀπὸ δὲ ἈρταξέρξουArtaxerxes μέχρι τοῦ καθ᾽ ἡμᾶς χρόνου γέγραπται 1 μὲν ἕκαστα , πίστεως δ᾽ οὐχ ὁμοίας ἠξίωται τοῖς πρὸ αὐτῶν διὰ τὸ μὴ γενέσθαι τὴν‎ τῶν προφητῶν ἀκριβῆ διαδοχήν .

From the time of Artaxerxes to our own day all the events have been recorded,1but the accounts are not worthy of the same confidence that we repose in those which preceded them, because there has not been during this time an exact succession of prophets.

10-6 δῆλον δ᾽ ἐστὶν ἔργῳ πῶς ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασιν ·	How much we are attached to our own writings is shown plainly by our treatment of them.
10-7 τοσούτου γὰρ αἰῶνος ἤδη παρῳχηκότος οὔτε προσθεῖναί τις οὔτε ἀφελεῖν ἀπ᾽ αὐτῶν οὔτε μεταθεῖναι τετόλμηκεν , πᾶσι δὲ σύμφυτόν ἐστιν εὐθὺς ἐκ πρώτης γενέσεως ἸουδαίοιςJews τὸ νομίζειν αὐτὰ Θεοῦ δόγματα καὶ τούτοις ἐπιμένειν καὶ ὑπὲρ αὐτῶν , εἰ δέοι , θνῄσκειν ἡδέως . ”	For although so great a period has already passed by, no one has ventured either to add to or to take from them, but it is inbred in all Jews from their very birth to regard them as the teachings of God, and to abide by them, and, if necessary, cheerfully to die for them.”
10-8 καὶ ταῦτα δὲ τοῦ συγγραφέως χρησίμως ὧδε παρατεθείσθω .	These remarks of the historian I have thought might advantageously be introduced in this connection.
10-9 πεπόνηται δὲ καὶ ἄλλο οὐκ ἀγεννὲς σπούδασμα τῷ ἀνδρί , περὶ αὐτοκράτορος λογισμοῦ , ὅ τινες ΜακκαβαϊκὸνMaccabees ἐπέγραψαν τῷ τοὺς ἀγῶνας τῶν ἐν τοῖς οὕτω καλουμένοις ΜακκαβαϊκοῖςMaccabees συγγράμμασιν ὑπὲρ τῆς εἰς τὸ θεῖον εὐσεβείας ἀνδρισαμένων ἙβραίωνHebrews περιέχειν ,	Another work of no little merit has been produced by the same writer, on the Supremacy of Reason, which some have called Maccabaicum, because it contains an account of the struggles of those Hebrews who contended manfully for the true religion, as is related in the books called Maccabees.1

10-10 καὶ πρὸς τῷ τέλει δὲ τῆς εἰκοστῆς Ἀρχαιολογίας ἐπισημαίνεται ὁ αὐτὸς ὡς ἂν προῃρημένος ἐν τέτταρσιν συγγράψαι βιβλίοις κατὰ τὰς πατρίους δόξας τῶν ἸουδαίωνJewish, Jews περὶ Θεοῦ καὶ τῆς οὐσίας αὐτοῦ‎ καὶ περὶ τῶν νόμων , διὰ τί κατ᾽ αὐτοὺς τὰ μὲν ἔξεστι πράττειν , τὰ δὲ κεκώλυται , καὶ ἄλλα δὲ αὐτῷ σπουδασθῆναι ὁ αὐτὸς ἐν τοῖς ἰδίοις αὐτοῦ‎ μνημονεύει λόγοις .	And at the end of the twentieth book of his Antiquities Josephus himself intimates that he had purposed to write a work in four books concerning God and his existence, according to the traditional opinions of the Jews, and also concerning the laws, why it is that they permit some things while prohibiting others. And the same writer also mentions in his own works other books written by himself.
10-11 πρὸς τούτοις Εὔλογον καταλέξαι καὶ ἃς ἐπ᾽ αὐτοῦ‎ τῆς Ἀρχαιολογίας τοῦ τέλους φωνὰς παρατέθειται , εἰς πίστωσιν τῆς τῶν ἐξ αὐτοῦ‎ παραληφθέντων ἡμῖν μαρτυρίας .	In addition to these things it is proper to quote also the words that are found at the close of his Antiquities, in confirmation of the testimony which we have drawn from his accounts.
10-12 διαβάλλων δῆτα ἸοῦστονJustus ΤιβεριέαTiberias , ὁμοίως αὐτῷ τὰ κατὰ τοὺς αὐτοὺς ἱστορῆσαι χρόνους πεπειραμένον , ὡς μὴ τἀληθῆ συγγεγραφότα , πολλάς τε ἄλλας εὐθύνας ἐπαγαγὼν τῷ ἀνδρί , ταῦτα αὐτοῖς ῥήμασιν ἐπιλέγει	In that place he attacks Justus of Tiberias, who, like himself, had attempted to write a history of contemporary events, on the ground that he had not written truthfully. Having brought many other accusations against the man, he continues in these words:
10-13 “οὐ μὴν ἐγώ σοι τὸν αὐτὸν τρόπον περὶ τῆς ἐμαυτοῦ γραφῆς ἔδεισα , ἀλλ᾽ αὐτοῖς ἐπέδωκα τοῖς αὐτοκράτορσι τὰ βιβλία , μόνον οὐ τῶν ἔργων ἤδη βλεπομένων ·	“I indeed was not afraid in respect to my writings as you were, but, on the contrary, I presented my books to the emperors themselves when the events were almost under men’s eyes.
10-14 συνῄδειν γὰρ ἐμαυτῷ τετηρηκότι τὴν‎ τῆς ἀληθείας παράδοσιν , ἐφ᾽ ᾗ μαρτυρίας τεύξεσθαι προσδοκήσας οὐ διήμαρτον .	For I was conscious that I had preserved the truth in my account, and hence was not disappointed in my expectation of obtaining their attestation.
10-15 καὶ ἄλλοις δὲ πολλοῖς ἐπέδωκα τὴν‎ ἱστορίαν , ὧν ἔνιοι καὶ παρατετεύχεσαν τῷ πολέμῳ , καθάπερ βασιλεὺς ἈγρίππαςAgrippa καί τινες αὐτοῦ‎ τῶν συγγενῶν .	And I presented my history also to many others, some of whom were present at the war, as, for instance, King Agrippa and some of his relatives.
10-16 ὁ μὲν γὰρ αὐτοκράτωρ ΤίτοςTitus οὕτως ἐκ μόνων αὐτῶν ἐβουλήθη τὴν‎ γνῶσιν τοῖς ἀνθρώποις παραδοῦναι τῶν πράξεων , ὥστε χαράξας τῇ αὐτοῦ‎ χειρὶ τὰ βιβλία δημοσιῶσαι προσέταξεν ,	For the Emperor Titus desired so much that the knowledge of the events should be communicated to men by my history alone, that he endorsed the books with his own hand and commanded that they should be published.
10-17 ὁ δὲ βασιλεὺς ἈγρίππαςAgrippa ξβ ἔγραψεν ἐπιστολάς , τῇ τῆς ἀληθείας παραδόσει μαρτυρῶν .”	And King Agrippa wrote sixty-two epistles testifying to the truthfulness of my account.”
10-18 Ἀφ᾽ ὧν καὶ δύο παρατίθησιν .	Of these epistles Josephus subjoins two.
10-19 ἀλλὰ τὰ μὲν κατὰ τοῦτον ταύτῃ πη δεδηλώσθω .	But this will suffice concerning him.

Chapter 11

11-1 Ἴωμεν δ᾽ ἐπὶ τὰ ἑξῆς .	Let us now proceed with our history.
11-2 μετὰ τὴν‎ ἸακώβουJacob, James μαρτυρίαν καὶ τὴν‎ αὐτίκα γενομένην ἅλωσιν τῆς ἹερουσαλὴμJerusalem λόγος κατέχει τῶν ἀποστόλων καὶ τῶν τοῦ κυρίου μαθητῶν τοὺς εἰς ἔτι τῷ βίῳ λειπομένους ἐπὶ ταὐτὸν πανταχόθεν συνελθεῖν ἅμα τοῖς πρὸς γένους κατὰ σάρκα τοῦ κυρίου “πλείους γὰρ καὶ τούτων περιῆσαν εἰς ἔτι τότε τῷ βίῳ , βουλήν τε ὁμοῦ τοὺς πάντας περὶ τοῦ τίνα χρὴ τῆς ἸακώβουJacob, James διαδοχῆς ἐπικρῖναι ἄξιον ,	After the martyrdom of James and the conquest of Jerusalem which immediately followed, it is said that those of the apostles and disciples of the Lord that were still living came together from all directions with those who were related to the Lord according to the flesh (for the majority of them also were still alive) to take counsel as to who was worthy to succeed James.
11-3 ποιήσασθαι , καὶ δὴ ἀπὸ μιᾶς γνώμης τοὺς πάντας ΣυμεῶναSymeon, Simeon τὸν τοῦ ΚλωπᾶClopas , οὗ καὶ ἡ τοῦ εὐαγγελίου μνημονεύει γραφή , τοῦ τῆς αὐτόθι παροικίας θρόνου ἄξιον εἶναι δοκιμάσαι ,	They all with one consent pronounced Symeon, the son of Clopas, of whom the Gospel also makes mention; to be worthy of the episcopal throne of that parish.
11-4 ἀνεψιόν , ὥς γέ φασι , γεγονότα τοῦ σωτῆρος ,	He was a cousin, as they say, of the Saviour.
11-5 τὸν γὰρ οὖν ΚλωπᾶνClopas ἀδελφὸν τοῦ ἸωσὴφJoseph ὑπάρχειν ἩγήσιπποςHegesippus ἱστορεῖ .	For Hegesippus records that Clopas was a brother of Joseph.

Chapter 12

12-1 καὶ ἐπὶ τούτοις ΟὐεσπασιανονVespasian μετὰ τὴν‎ τῶν ἹεροσολύμωνJerusalem ἅλωσιν πάντας τοὺς ἀπὸ γένους ΔαυίδDavid , ὡς μὴ περιλειφθείη τις παρὰ ἸουδαίοιςJews τῶν ἀπὸ τῆς βασιλικῆς φυλῆς , ἀναζητεῖσθαι προστάγματι , μέγιστόν τε ἸουδαίοιςJews αὖθις ἐκ ταύτης διωγμὸν ἐπαρτηθῆναι τῆς αἰτίας .

He also relates that Vespasian after the conquest of Jerusalem gave orders that all that belonged to the lineage of David should be sought out, in order that none of the royal race might be left among the Jews; and in consequence of this a most terrible persecution again hung over the Jews.

Chapter 13

13-1 Ἐπὶ δέκα δὲ τὸν ΟὐεσπασιανὸνVespasian ἔτεσιν βασιλεύσαντα αὐτοκράτωρ ΤίτοςTitus ὁ παῖς διαδέχεται ·1 οὗ κατὰ Δεύτερον ἔτος τῆς βασιλείας ΛίνοςLinus ἐπίσκοπος τῆς ῬωμαίωνRoman, Latin ἐκκλησίας δυοκαίδεκα τὴν‎ λειτουργίαν ἐνιαυτοῖς κατασχών , ἈνεγκλήτῳAnencletus ταύτην παραδίδωσιν .

After Vespasian had reigned ten years Titus, his son, succeeded him.1 In the second year of his reign, Linus, who had been bishop of the church of Rome for twelve years, delivered his office to Anencletus.

13-2 ΤίτονTitus δὲ ΔομετιανὸςDomitian ἀδελφὸς διαδέχεται , δύο ἔτεσι καὶ μησὶ τοῖς ἴσοις βασιλεύσαντα .

But Titus was succeeded by his brother Domitian after he had reigned two years and the same number of months.1

Chapter 14

14-1 τετάρτῳ μὲν οὖν ἔτει ΔομετιανοῦDomitian τῆς κατ᾽ ἈλεξάνδρειανAlexandria παροικίας ὁ πρῶτος ἈννιανὸςAnnianus δύο πρὸς τοῖς εἴκοσι ἀποπλήσαςto fulfil ἔτη , τελευτᾷ , διαδέχεται δ᾽ αὐτὸν δεύτερος ἈβίλιοςAbilius .

In the fourth year of Domitian, Annianus, the first bishop of the parish of Alexandria, died after holding office twenty-two years, and was succeeded by Abilius, the second bishop.

Chapter 15

15-1 δωδεκάτῳ δὲ ἔτει τῆς αὐτῆς ἡγεμονίας τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ἈνέγκλητονAnencletus ἔτεσιν ἐπισκοπεύσαντα δεκαδύο διαδέχεται ΚλήμηςClement ,	In the twelfth year of the same reign Clement succeeded Anencletus after the latter had been bishop of the church of Rome for twelve years.
15-2 ὃν συνεργὸν ἑαυτοῦ γενέσθαι ΦιλιππησίοιςPhilippians ἐπιστέλλων ὁ ἀπόστολος διδάσκει , λέγων “μετὰ καὶ ΚλήμεντοςClement καὶ τῶν λοιπῶν συνεργῶν μου , ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς .”	The apostle in his Epistle to the Philippians informs us that this Clement was his fellow-worker. His words are as follows: “With Clement and the rest of my fellow-labourers whose names are in the book of life.”1

Chapter 16

16-1 Τούτου δὴ οὖν ὁμολογουμένη μία ἐπιστολὴ φέρεται , μεγάλη τε καὶ θαυμασία , ἣν ὡς ἀπὸ τῆς ῬωμαίωνRoman, Latin ἐκκλησίας τῇ ΚορινθίωνCorinth διετυπώσατο , στάσεως τηνικάδε κατὰ τὴν‎ ΚόρινθονCorinth γενομένης .	There is extant an epistle of this Clement which is acknowledged to be genuine and is of considerable length and of remarkable merit. He wrote it in the name of the church of Rome to the church of Corinth, when a sedition had arisen in the latter church.
16-2 ταύτην δὲ καὶ ἐν πλείσταις ἐκκλησίαις ἐπὶ τοῦ κοινοῦ δεδημοσιευμένην πάλαι τε καὶ καθ᾽ ἡμᾶς αὐτοὺς ἔγνωμεν .	We know that this epistle also has been publicly used in a great many churches both in former times and in our own.
16-3 καὶ ὅτι γε κατὰ τὸν δηλούμενον τὰ τῆς ΚορινθίωνCorinth κεκίνητο στάσεως , ἀξιόχρεωςnote-worthy μάρτυς ὁ ἩγήσιπποςHegesippus .	And of the fact that a sedition did take place in the church of Corinth at the time referred to Hegesippus is a trustworthy witness.

Chapter 17

17-1 Πολλήν γε μὴν εἰς πολλοὺς ἐπιδειξάμενος ὁ ΔομετιανὸςDomitian ὠμότητα οὐκ ὀλίγον τε τῶν ἐπὶ ῬώμηςRome εὐπατριδῶν τε καὶ ἐπισήμων ἀνδρῶν πλῆθος οὐ μετ᾽ εὐλόγου κρίσεως κτείνας μυρίους τε ἄλλους ἐπιφανεῖς ἄνδρας ταῖς ὑπὲρ τὴν‎ ἐνορίανproperty ζημιώσας φυγαῖς καὶ ταῖς τῶν οὐσιῶν ἀποβολαῖςcasting away, rejection ἀναιτίως , τελευτῶν τῆς ΝέρωνοςNero θεοεχθρίας τε καὶ θεομαχίας διάδοχον ἑαυτὸν κατεστήσατο .

Domitian, having shown great cruelty toward many, and having unjustly put to death no small number of well-born and notable men at Rome, and having without cause exiled and confiscated the property of a great many other illustrious men, finally became a successor of Nero in his hatred and enmity toward God.

17-2 δεύτερος δῆτα τὸν καθ᾽ ἡμῶν ἀνεκίνειto sway διωγμόν , καίπερ τοῦ πατρὸς αὐτῷ ΟὐεσπασιανοῦVespasian μηδὲν καθ᾽ ἡμῶν ἄτοπον ἐπινοήσαντος .

He was in fact the second that stirred up a persecution against us, although his father Vespasian had undertaken nothing prejudicial to us.

Chapter 18

18-1 Ἐν τούτῳ κατέχει λόγος τὸν ἀπόστολον ἅμα καὶ εὐαγγελιστὴν ἸωάννηνJohn ἔτι τῷ βίῳ ἐνδιατρίβονταto spend time , τῆς εἰς τὸν θεῖον λόγον ἕνεκεν μαρτυρίας ΠάτμονPatmos οἰκεῖν καταδικασθῆναι τὴν‎ νῆσον .	It is said that in this persecution the apostle and evangelist John, who was still alive, was condemned to dwell on the island of Patmos in consequence of his testimony to the divine word.
18-2 γράφων γέ τοι ὁ ΕἰρηναῖοςIrenaeus περὶ τῆς ψήφου τῆς κατὰ τὸν ἀντίχριστονantichrist προσηγορίας φερομένης ἐν τῇ ἸωάννουJohn λεγομένῃ Ἀποκαλύψει , αὐταῖς συλλαβαῖς ἐν πέμπτῳ τῶν πρὸς τὰς αἱρέσεις ταῦτα περὶ τοῦ ἸωάννουJohn φησίν	Irenaeus, in the fifth book of his work Against Heresies, where he discusses the number of the name of Antichrist which is given in the so-called Apocalypse of John, speaks as follows concerning him:
18-3 “εἰ δὲ ἔδει ἀναφανδὸνvisibly, openly ἐν τῷ νῦν καιρῷ κηρύττεσθαι τοὔνομα αὐτοῦ‎ , δι᾽ ἐκείνου ἂν ἐρρέθη τοῦ καὶ τὴν‎ ἀποκάλυψιν ἑορακότος .	“If it were necessary for his name to be proclaimed openly at the present time, it would have been declared by him who saw the revelation.
18-4 οὐδὲ γὰρ πρὸ πολλοῦ χρόνου ἑωράθη , ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας γενεᾶς , πρὸς τῷ τέλει τῆς ΔομετιανοῦDomitian ἀρχῆς .”	For it was seen not long ago, but almost in our own generation, at the end of the reign of Domitian.”
18-5 Εἰς τοσοῦτον δὲ ἄρα κατὰ τοὺς δηλουμένους ἡ τῆς ἡμετέρας πίστεως διέλαμπεν διδασκαλία , ὡς καὶ τοὺς ἄποθενfrom afar τοῦ καθ᾽ ἡμᾶς λόγου συγγραφεῖς μὴ ἀποκνῆσαιto shrink from ταῖς αὐτῶν ἱστορίαις τόν τε διωγμὸν καὶ τὰ ἐν αὐτῷ μαρτύρια παραδοῦναι ,	To such a degree, indeed, did the teaching of our faith flourish at that time that even those writers who were far from our religion did not hesitate to mention in their histories the persecution and the martyrdoms which took place during it.
18-6 οἵ γε καὶ τὸν καιρὸν ἐπ᾽ ἀκριβὲς ἐπεσημήναντο , ἐν ἔτει πεντεκαιδεκάτῳ 1 ΔομετιανοῦDomitian μετὰ πλείστων ἑτέρων καὶ ΦλαυίανFlavius ΔομέτιλλανDomitilla ἱστορήσαντες , ἐξ ἀδελφῆς γεγονυῖαν ΦλαυίουFlavius ΚλήμεντοςClement , ἑνὸς τῶν τηνικάδε ἐπὶ ῬώμηςRome ὑπάτων , τῆς εἰς ΧριστὸνChrist μαρτυρίας ἕνεκεν εἰς νῆσον ΠοντίανPontia κατὰ τιμωρίαν δεδόσθαι .	And they, indeed, accurately indicated the time. For they recorded that in the fifteenth1year of Domitian, Flavia Domitilla, daughter of a sister of Flavius Clement, who at that time was one of the consuls of Rome, was exiled with many others to the island of Pontia in consequence of testimony borne to Christ.

Chapter 19

19-1 Τοῦ δ᾽ αὐτοῦ‎ ΔομετιανοῦDomitian τοὺς ἀπὸ γένους ΔαυὶδDavid ἀναιρεῖσθαι προστάξαντος , παλαιὸς κατέχει λόγος τῶν αἱρετικῶν τινας κατηγορῆσαι τῶν ἀπογόνων ἸούδαJude, Judas “τοῦτον δ᾽ εἶναι ἀδελφὸν κατὰ σάρκα τοῦ σωτῆρος ’ ὡς ἀπὸ γένους τυγχανόντων ΔαυὶδDavid καὶ ὡς αὐτοῦ‎ συγγένειαν τοῦ ΧριστοῦChrist φερόντων .	But when this same Domitian had commanded that the descendants of David should be slain, an ancient tradition says that some of the heretics brought accusation against the descendants of Jude (said to have been a brother of the Saviour according to the flesh), on the ground that they were of the lineage of David and were related to Christ himself.
19-2 ταῦτα δὲ δηλοῖ κατὰ λέξιν ὧδέ πως λέγων ὁ ἩγήσιπποςHegesippus .	Hegesippus relates these facts in the following words.

Chapter 20

20-1 “ἔτι δὲ περιῆσαν οἱ ἀπὸ γένους τοῦ κυρίου υἱωνοὶ ἸούδαJude, Judas τοῦ κατὰ σάρκα λεγομένου αὐτοῦ‎ ἀδελφοῦ · οὓς ἐδηλατόρευσανdenounced 1 ὡς ἐκ γένους ὄντας ΔαυίδDavid .

Of the family of the Lord there were still living the grandchildren of Jude, who is said to have been the Lord’s brother according to the flesh, and they were delated1as belonging to the family of David,

20-2 τούτους ὁ ἠουοκᾶτος 1 ἤγαγεν πρὸς ΔομετιανὸνDomitian ΚαίσαραCaesar .

and they were brought to the Emperor Domitian by the Evocatus.1

20-3 ἐφοβεῖτο γὰρ τὴν‎ παρουσίαν τοῦ ΧριστοῦChrist ὡς καὶ ἩρῴδηςHerod .	For Domitian feared the coming of Christ as Herod also had feared it.
20-4 καὶ ἐπηρώτησεν αὐτοὺς εἰ ἐκ ΔαυίδDavid εἰσιν , καὶ ὡμολόγησαν .	And he asked them if they were descendants of David, and they confessed that they were.
20-5 τότε ἠρώτησεν αὐτοὺς πόσας κτήσεις ἔχουσιν ἢ πόσων χρημάτων κυριεύουσιν .	Then he asked them how much property they had, or how much money they controlled.
20-6 οἱ δὲ εἶπαν ἀμφοτέροις ἐννακισχίλιαnine thousand δηνάρια 1 ὑπάρχειν αὐτοῖς μόνα , ἑκάστῳ αὐτῶν ἀνήκοντος τοῦ ἡμίσεος ,	And both of them answered that they had only nine thousand denarii,1half of which belonged to each of them.

20-7 καὶ ταῦτα οὐκ ἐν ἀργυρίοιςsilver (coin) ἔφασκον ἔχειν , ἀλλ᾽ ἐν διατιμήσει γῆς πλέθρων 1 λθ μόνων , ἐξ ὧν καὶ τοὺς φόρους ἀναφέρειν καὶ αὐτοὺς αὐτουργοῦντας διατρέφεσθαι .”

And this property did not consist of silver, but of a piece of land which contained only thirty-nine plethra,1and from which they raised their taxes and supported themselves by their own labor.

20-8 εἶτα δὲ καὶ τὰς χεῖρας τὰς ἑαυτῶν ἐπιδεικνύναι , μαρτύριον τῆς αὐτουργίας τὴν‎ τοῦ σώματος σκληρίαν καὶ τοὺς ἀπὸ τῆς συνεχοῦς ἐργασίας ἐναποτυπωθένταςto be impressed ἐπὶ τῶν ἰδίων χειρῶν τύλους παριστάντας .	Then they showed their hands, exhibiting the hardness of their bodies and the callousness produced upon their hands by continuous toil as evidence of their own labor.
20-9 ἐρωτηθέντας δὲ περὶ τοῦ ΧριστοῦChrist καὶ τῆς βασιλείας αὐτοῦ‎ ὁποία τις εἴη καὶ ποῖ καὶ πότε φανησομένη , λόγον δοῦναι ὡς οὐ κοσμικὴ μὲν οὐδ᾽ ἐπίγειος , ἐπουράνιος δὲ καὶ ἀγγελικὴ τυγχάνοι , ἐπὶ συντελείᾳ τοῦ αἰῶνος γενησομένη , ὁπηνίκα ἐλθὼν ἐν δόξῃ κρινεῖ ζῶντας καὶ νεκροὺς καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἐπιτηδεύματα αὐτοῦ ·	And when they were asked concerning Christ and his kingdom, of what sort it was and where and when it was to appear, they answered that it was not a temporal nor an earthly kingdom, but a heavenly and angelic one, which would appear at the end of the world, when he should come in glory to judge the quick and the dead, and to give unto every one according to his works.
20-10 ἐφ᾽ οἷς μηδὲν αὐτῶν κατεγνωκότα τὸν ΔομετιανόνDomitian , ἀλλὰ καὶ ὡς εὐτελῶν καταφρονήσαντα , ἐλευθέρους μὲν αὐτοὺς ἀνεῖναι , καταπαῦσαι δὲ διὰ προστάγματος τὸν κατὰ τῆς ἐκκλησίας διωγμόν .	Upon hearing this, Domitian did not pass judgment against them, but, despising them as of no account, he let them go, and by a decree put a stop to the persecution of the Church.
20-11 τοὺς δὲ ἀπολυθένταςto loose from, undo ἡγήσασθαι τῶν ἐκκλησιῶν , ὡς ἂν δὴ μάρτυρας ὁμοῦ καὶ ἀπὸ γένους ὄντας τοῦ κυρίου ,	But when they were released they were leaders in the churches because they were witnesses and were also relatives of the Lord.
20-12 γενομένης τε εἰρήνης μέχρι ΤραϊανοῦTrajan παραμεῖναι αὐτοὺς τῷ βίῳ .	And peace being established, they lived until the time of Trajan.
20-13 ταῦτα μὲν ὁ ἩγήσιπποςHegesippus ·	These things are related by Hegesippus.
20-14 οὐ μὴν ἀλλὰ καὶ ὁ ΤερτυλλιανὸςTertullian τοῦ ΔομετιανοῦDomitian τοιαύτην πεποίηται μνήμην “ πεπειράκει ποτὲ καὶ ΔομετιανὸςDomitian ταὐτὸ ποιεῖν ἐκείνῳ , μέρος ὢν τῆς ΝέρωνοςNero ὠμότητος .	Tertullian also has mentioned Domitian in the following words: “Domitian also, who possessed a share of Nero’s cruelty, attempted once to do the same thing that the latter did.
20-15 ἀλλ᾽ , οἶμαι , ἅτε ἔχων τι συνέσεως , τάχιστα ἐπαύσατο , ἀνακαλεσάμενος καὶ οὓς ἐξηλάκει .”	But because he had, I suppose, some intelligence, he very soon ceased, and even recalled those whom he had banished.”
20-16 Μετὰ δὲ τὸν ΔομετιανὸνDomitian πεντεκαίδεκα ἔτεσιν κρατήσαντα ΝερούαNerva τὴν‎ ἀρχὴν διαδεξαμένου ,1 καθαιρεθῆναι μὲν τὰς ΔομετιανοῦDomitian τιμάς , ἐπανελθεῖν δ᾽ ἐπὶ τὰ οἰκεῖα μετὰ τοῦ καὶ τὰς οὐσίας ἀπολαβεῖν τοὺς ἀδίκως ἐξεληλαμένουςto drive out, expel ἡ ῬωμαίωνRoman, Latin σύγκλητος βουλὴ ψηφίζεται · ἱστοροῦσιν οἱ γραφῇ τὰ κατὰ τοὺς χρόνους παραδόντες .	But after Domitian had reigned fifteen years, and Nerva had succeeded to the empire,1the Roman Senate, according to the writers that record the history of those days, voted that Domitian’s honours should be cancelled, and that those who had been unjustly banished should return to their homes and have their property restored to them.

20-17 τότε δὴ οὖν καὶ τὸν ἀπόστολον ἸωάννηνJohn ἀπὸ τῆς κατὰ τὴν‎ νῆσον φυγῆς τὴν‎ ἐπὶ τῆς ἘφέσουEphesus διατριβὴν ἀπειληφέναιto receive from another ὁ τῶν παρ᾽ ἡμῖν ἀρχαίων παραδίδωσι λόγος .

It was at this time that the apostle John returned from his banishment in the island and took up his abode at Ephesus, according to an ancient Christian tradition.

Chapter 21

21-1 Μικρῷ δὲ πλέον ἐνιαυτοῦ βασιλεύσαντα ΝερούανNerva διαδέχεται ΤραϊανόςTrajan ·1

After Nerva had reigned a little more than a year he was succeeded by Trajan.1

21-2 οὗ δὴ πρῶτον ἔτος ἦν ἐν ᾧ τῆς κατ᾽ ἈλεξάνδρειανAlexandria παροικίας ἈβίλιονAbilius δέκα πρὸς τρισὶν ἔτεσιν ἡγησάμενον διαδέχεται ΚέρδωνCerdo, Cerdon ·	It was during the first year of his reign that Abilius, who had ruled the church of Alexandria for thirteen years, was succeeded by Cerdon.
21-3 τρίτος οὗτος τῶν αὐτόθι μετὰ τὸν πρῶτον ἈννιανὸνAnnianus προέστη .	He was the third that presided over that church after Annianus, who was the first.
21-4 ἐν τούτῳ δὲ ῬωμαίωνRoman, Latin εἰς ἔτι ΚλήμηςClement ἡγεῖτο , τρίτον καὶ αὐτὸς ἐπέχων τῶν τῇδε μετὰ ΠαῦλόνPaul ΠαῦλόνPaul τε καὶ ΠέτρονPeter ἐπισκοπευσάντων βαθμόν ·	At that time Clement still ruled the church of Rome, being also the third that held the episcopate there after Paul and Peter.
21-5 ΛίνοςLinus δὲ ὁ πρῶτος ἦν καὶ μετ᾽ αὐτὸν ἈνέγκλητοςAnencletus .	Linus was the first, and after him came Anencletus.

Chapter 22

22-1 ἀλλὰ καὶ τῶν ἐπ᾽ ἈντιοχείαςAntioch ΕὐοδίουEvodius πρώτου καταστάντος δεύτερος ἐν τοῖς δηλουμένοις ἸγνάτιοςIgnatius ἐγνωρίζετο .	At this time Ignatius was known as the second bishop of Antioch, Evodius having been the first.
22-2 ΣυμεὼνSymeon ὁμοίως δεύτερος μετὰ τὸν τοῦ σωτῆρος ἡμῶν ἀδελφὸν τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας κατὰ τούτους τὴν‎ λειτουργίαν εἶχεν .	Symeon likewise was at that time the second ruler of the church of Jerusalem, the brother of our Saviour having been the first.

Chapter 23

23-1 Ἐπὶ τούτοις κατὰ τὴν‎ ἈσίανAsia ἔτι τῷ βίῳ περιλειπόμενος αὐτὸς ἐκεῖνος ὃν ἠγάπα ὁ ἸησοῦςJesus, Joshua , ἀπόστολος ὁμοῦ καὶ εὐαγγελιστὴς ἸωάννηςJohn τὰς αὐτόθι διεῖπεν ἐκκλησίας , ἀπὸ τῆς κατὰ τὴν‎ νῆσον μετὰ τὴν‎ ΔομετιανοῦDomitian τελευτὴν ἐπανελθὼν φυγῆς .	At that time the apostle and evangelist John, the one whom Jesus loved, was still living in Asia, and governing the churches of that region, having returned after the death of Domitian from his exile on the island.
23-2 ὅτι δὲ εἰς τούτους τῷ βίῳ περιῆν , ἀπόχρηto be enough, suffice διὰ δύο πιστώσασθαι τὸν λόγον μαρτύρων ,	And that he was still alive at that time may be established by the testimony of two witnesses.
23-3 πιστοὶ δ᾽ ἂν εἶεν οὗτοι , τῆς ἐκκλησιαστικῆς πρεσβεύσαντες ὀρθοδοξίας , εἰ δὴ τοιοῦτοι ΕἰρηναῖοςIrenaeus καὶ ΚλήμηςClement ὁ ἈλεξανδρεύςAlexandrian ·	They should be trustworthy who have maintained the orthodoxy of the Church; and such indeed were Irenaeus and Clement of Alexandria.
23-4 ὧν ὁ μὲν πρότερος ἐν δευτέρῳ τῶν πρὸς τὰς αἱρέσεις ὧδέ πως γράφει κατὰ λέξιν · “καὶ πάντες οἱ πρεσβύτεροί μαρτυροῦσιν οἱ κατὰ τὴν‎ ἈσίανAsia ἸωάννῃJohn τῷ τοῦ κυρίου μαθητῇ συμβεβληκότες παραδεδωκέναι τὸν ἸωάννηνJohn . παρέμεινεν γὰρ αὐτοῖς μέχρι τῶν ΤραϊανοῦTrajan χρόνων .”	The former in the second book of his work Against Heresies, writes as follows: “And all the elders that associated with John the disciple of the Lord in Asia bear witness that John delivered it to them, for he remained among them until the time of Trajan.”
23-5 καὶ ἐν τρίτῳ δὲ τῆς αὐτῆς ὑποθέσεως ταὐτὸ τοῦτο δηλοῖ διὰ τούτων · “ἀλλὰ καὶ ἡ ἐν ἘφέσῳEphesus ἐκκλησία ὑπὸ ΠαύλουPaul, Paulus μὲν τεθεμελιωμένη , ἸωάννουJohn δὲ παραμείναντος αὐτοῖς μέχρι τῶν ΤραϊανοῦTrajan χρόνων , μάρτυς ἀληθής ἐστιν τῆς τῶν ἀποστόλων παραδόσεως .”	And in the third book of the same work he attests the same thing in the following words: “But the church in Ephesus also, which was founded by Paul, and where John remained until the time of Trajan, is a faithful witness of the apostolic tradition.”
23-6 Ὁ δὲ ΚλήμηςClement ὁμοῦ τὸν χρόνον ἐπισημηνάμενος , καὶ ἱστορίαν ἀναγκαιοτάτην οἷς τὰ καλὰ καὶ ἐπωφελῆ φίλον ἀκούειν , προστίθησιν ἐν ᾧ “Τίς ὁ σῳζόμενος πλούσιος ” ἐπέγραψεν αὐτοῦ‎ συγγράμματι ·	Clement likewise in his book entitled What Rich Man can be saved? indicates the time, and subjoins a narrative which is most attractive to those who enjoy hearing what is beautiful and profitable.
23-7 λαβὼν δὲ ἀνάγνωθι ὧδέ πως ἔχουσαν καὶ αὐτοῦ‎ τὴν‎ γραφήν ·	Take and read the account which runs as follows:
23-8 “ἄκουσον μῦθον οὐ μῦθον ἀλλὰ ὄντα λόγον περὶ ἸωάννουJohn τοῦ ἀποστόλου παραδεδομένον καὶ μνήμῃ πεφυλαγμένον .	Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been handed down and treasured up in memory.
23-9 ἐπειδὴ γὰρ τοῦ τυράννου τελευτήσαντος ἀπὸ τῆς ΠάτμουPatmos τῆς νήσου μετῆλθεν ἐπὶ τὴν‎ ἜφεσονEphesus , ἀπῄει παρακαλούμενος καὶ ἐπὶ τὰ πλησιόχωρα τῶν ἐθνῶν ,1 ὅπου μὲν ἐπισκόπους καταστήσων , ὅπου δὲ ὅλας ἐκκλησίας ἁρμόσωνto join, fit together , ὅπου δὲ κλῆρον ἕνα γέ τινα κληρώσων τῶν ὑπὸ τοῦ πνεύματος σημαινομένων .	For when, after the tyrant’s death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighbouring territories of the Gentiles,1to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those who were pointed out by the Spirit.

23-10 ἐλθὼν οὖν καὶ ἐπί τινα τῶν οὐ μακρὰν πόλεων ,1 ἧς καὶ τοὔνομα λέγουσιν ἔνιοι , καὶ τἄλλα ἀναπαύσας τοὺς ἀδελφούς , ἐπὶ πᾶσι τῷ καθεστῶτι προσβλέψας ἐπισκόπῳ , νεανίσκον ἱκανὸν τῷ σώματι καὶ τὴν‎ ὄψιν ἀστεῖον καὶ θερμὸν τὴν‎ ψυχὴν ἰδών , ‘τοῦτον ’ ἔφη ‘σοὶ παρακατατίθεμαι μετὰ πάσης σπουδῆς ἐπὶ τῆς ἐκκλησίας καὶ τοῦ ΧριστοῦChrist μάρτυρος .’

When he had come to one of the cities not far away (the name of which is given by some),1and had consoled the brothers in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, ‘This one I commit to you in all earnestness in the presence of the Church and with Christ as witness.’

23-11 τοῦ δὲ δεχομένου καὶ πάνθ᾽ ὑπισχνουμένου , καὶ πάλιν ἐπιστρέψας τὰ αὐτὰ διελέγετο καὶ διεμαρτύρετο .	And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses.
23-12 εἶτα ὁ μὲν ἀπῆρεν ἐπὶ τὴν‎ ἜφεσονEphesus ,	Then [John] departed to Ephesus.
23-13 ὁ δὲ πρεσβύτερος 1 ἀναλαβὼν οἴκαδε τὸν παραδοθέντα νεανίσκον ἔτρεφεν , συνεῖχεν , ἔθαλπεν , τὸ τελευταῖον ἐφώτισεν .	But the presbyter1taking home the youth committed to him, reared, kept, cherished, and finally baptized him.

23-14 καὶ μετὰ τοῦτο ὑφῆκεν τῆς πλείονος ἐπιμελείας καὶ παραφυλακῆς , ὡς τὸ τέλειον αὐτῷ φυλακτήριον ἐπιστήσας τὴν‎ σφραγῖδα κυρίου .	After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.
23-15 τῷ δὲ ἀνέσεως πρὸ ὥρας λαβομένῳ προσφθείρονταί τινες ἥλικες ἀργοὶ καὶ ἀπερρωγότεςto break off , ἐθάδες κακῶν ,	But some youths of his own age, idle and dissolute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint.
23-16 καὶ πρῶτον μὲν δι᾽ ἑστιάσεων πολυτελῶν αὐτὸν ἐπάγονται , εἶτά που καὶ νύκτωρ ἐπὶ λωποδυσίαν ἐξιόντες συνεπάγονται , εἶτά τι καὶ μεῖζον συμπράττειν ἠξίουν ·	At first they enticed him by costly entertainments; then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime.
23-17 ὃ δὲ κατ᾽ ὀλίγον προσειθίζετο , καὶ διὰ μέγεθος φύσεως ἐκστὰςto displace ὥσπερ ἄστομοςspeechless καὶ εὔρωστος ἵππος ὀρθῆς ὁδοῦ καὶ τὸν χαλινὸν ἐνδακώνto bite into , μειζόνως κατὰ τῶν βαράθρων ἐφέρετο ,	He gradually became accustomed to such practices, and on account of the positiveness of his character, leaving the right path, and taking the bit in his teeth like a hard-mouthed and powerful horse, he rushed the more violently down into the depths.
23-18 ἀπογνοὺς δὲ τελέως τὴν‎ ἐν Θεῷ σωτηρίαν , οὐδὲν ἔτι μικρὸν διενοεῖτο , ἀλλὰ μέγα τι πράξας , ἐπειδήπερ ἅπαξ ἀπολώλειto destroy, kill , ἴσα τοῖς ἄλλοις παθεῖν ἠξίου .	And finally despairing of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest.
23-19 αὐτοὺς δὴ τούτους ἀναλαβὼν καὶ λῃστήριον συγκροτήσας , ἕτοιμος λῄσταρχος ἦν , βιαιότατος μιαιφονώτατος χαλεπώτατος .	Taking them, therefore, and forming a band of robbers, he became a bold bandit-chief, the most violent, most bloody, most cruel of them all.
23-20 χρόνος ἐν μέσῳ , καὶ τινος ἐπιπεσούσης χρείας ἀνακαλοῦσι τὸν ἸωάννηνJohn .	Time passed, and some necessity having arisen, they sent for John.
23-21 ὃ δὲ ἐπεὶ τὰ ἄλλα ὧν χάριν ἧκεν κατεστήσατο , ‘ἄγε δή ’ ἔφη ‘ὦ ἐπίσκοπε , τὴν‎ παραθήκην ἀπόδος ἡμῖν , ἣν ἐγώ τε καὶ ὁ ΧριστόςChrist σοι παρακατεθέμεθα ἐπὶ τῆς ἐκκλησίας , ἧς προκαθέζῃ , μάρτυρος .’	But he, when he had set in order the other matters on account of which he had come, said, ‘Come, O bishop, restore us the deposit which both I and Christ committed to you, the church, over which you preside, being witness.’
23-22 ὃ δὲ τὸ μὲν πρῶτον ἐξεπλάγηto expel , χρήματα οἰόμενος , ἅπερ οὐκ ἔλαβεν , συκοφαντεῖσθαι , καὶ οὔτε πιστεύειν εἶχεν ὑπὲρ ὧν οὐκ εἶχεν , οὔτε ἀπιστεῖνto disbelieve, distrust ἸωάννῃJohn ·	But the bishop was at first confounded, thinking that he was falsely charged concerning money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve John.
23-23 ὡς δέ ‘τὸν νεανίσκον ’ εἶπεν ‘ἀπαιτῶ καὶ τὴν‎ ψυχὴν τοῦ ἀδελφοῦ ,’ στενάξας κάτωθεν ὁ πρεσβύτης καί τι καὶ ἐπιδακρύσας , ‘ἐκεῖνος ’ ἔφη ‘τέθνηκεν .’ ‘πῶς καὶ τίνα θάνατον ;’ ‘Θεῷ τέθνηκεν ’ εἶπεν · ‘ἀπέβη γὰρ πονηρὸς καὶ ἐξώλης καί , τὸ κεφάλαιον , λῃστής , καὶ νῦν ἀντὶ τῆς ἐκκλησίας τὸ ὄρος κατείληφεν μετ᾽ ὁμοίου στρατιωτικοῦ .’	But when he said, ‘I demand the young man and the soul of the brother,’ the old man, groaning deeply and at the same time bursting into tears, said, ‘He is dead.’ ‘How and what kind of death?’ ‘He is dead to God,’ he said; ‘for he turned wicked and abandoned, and at last a robber. and now, instead of the church, he haunts the mountain with a band like himself.’
23-24 καταρρηξάμενος τὴν‎ ἐσθῆτα τα ὁ ἀπόστολος καὶ μετὰ μεγάλης οἰμωγῆς πληξάμενος τὴν‎ κεφαλήν , ‘καλόν γε ’ ἔφη ‘φύλακα τῆς τἀδελφοῦ ψυχῆς κατέλιπον . ἀλλ᾽ ἵππος ἤδη μοι παρέστω , καὶ ἡγεμὼν γενέσθω μοί τις τῆς ὁδοῦ .’	But the Apostle rent his clothes, and beating his head with great lamentation, he said, ‘A fine guard I left for a brother’s soul! But let a horse be brought me, and let some one show me the way.’
23-25 ἤλαυνεν , ὥσπερ εἶχεν , αὐτόθεν ἀπὸ τῆς ἐκκλησίας .	He rode away from the church just as he was.
23-26 ἐλθὼν δὲ εἰς τὸ χωρίον , ὑπὸ τῆς προφυλακῆς τῶν λῃστῶν ἁλίσκεται , μήτε φεύγων μήτε παραιτούμενος , ἀλλὰ βοῶν “ἐπὶ τοῦτ᾽ ἐλήλυθα , ἐπὶ τὸν ἄρχοντα ὑμῶν ἀγάγετέ με :’	, and coming to the place, he was taken prisoner by the robbers' outpost. He, however, neither fled nor made entreaty, but cried out, ‘For this did I come; lead me to your captain.’
23-27 ὃς τέως , ὥσπερ ὥπλιστο , ἀνέμενεν , ὡς δὲ προσιόντα ἐγνώρισε τὸν ἸωάννηνJohn , εἰς φυγὴν αἰδεσθεὶς ἐτράπετο .	The latter, meanwhile, was waiting, armed as he was. But when he recognized John approaching, he turned in shame to flee.
23-28 ὃ δὲ ἐδίωκεν ἀνὰ κράτος , ἐπιλαθόμενος τῆς ἡλικίας τῆς ἑαυτοῦ , κεκραγώς “τί με φεύγεις , τέκνον , τὸν σαυτοῦ πατέρα , τὸν γυμνόν , τὸν γέροντα ; ἐλέησόν με , τέκνον , μὴ φοβοῦ · ἔχεις ἔτι ζωῆς ἐλπίδας .	But John, forgetting his age, pursued him with all his might, crying out, ‘Why, my son, do you flee from me, your own father, unarmed, aged? Pity me, my son; fear not; you have still hope of life.
23-29 ἐγὼ ΧριστῷChrist λόγον δώσω ὑπὲρ σοῦ · ἂν δέῃ , τὸν σὸν θάνατον ἑκὼν ὑπομενῶ , ὡς ὁ κύριος τὸν ὑπὲρ ἡμῶν · ὑπὲρ σοῦ τὴν‎ ψυχὴν ἀντιδώσω τὴν‎ ἐμήν . στῆθι , πίστευσον · ΧριστόςChrist με ἀπέστειλεν .’	I will give account to Christ for you. If need be, I will willingly endure your death as the Lord suffered death for us. For you will I give up my life. Stand, believe; Christ has sent me.’
23-30 ὃ δὲ ἀκούσας , πρῶτον ἔστη μὲν κάτω βλέπων , εἶτα μερίδα τὰ ὅπλα , εἶτα τρέμων ἔκλαιεν πικρῶς ·	And he, when he heard, first stopped and looked down; then he threw away his arms, and then trembled and wept bitterly.
23-31 προσελθόντα δὲ τὸν γέροντα περιέλαβεν , ἀπολογούμενος ταῖς οἰμωγαῖς ὡς ἐδύνατο καὶ τοῖς δάκρυσι βαπτίζοντος ἐκ δευτέρας , μόνην ἀποκρύπτων τὴν‎ δεξιάν ·	And when the old man approached, he embraced him, making confession with lamentations as he was able, baptizing himself a second time with tears, and concealing only his right hand.
23-32 ὃ δ᾽ ἐγγυώμενος , ἐπομνύμενος ὡς ἄφεσιν αὐτῷ παρὰ τοῦ σωτῆρος ηὕρηται , δεόμενος , γονυπετῶν , αὐτὴν τὴν‎ δεξιὰν ὡς ὑπὸ τῆς μετανοίας κεκαθαρμένην καταφιλῶν , ἐπὶ τὴν‎ ἐκκλησίαν ἐπανήγαγεν ,	But John, pledging himself, and assuring him on oath that he would find forgiveness with the Saviour, besought him, fell upon his knees, kissed his right hand itself as if now purified by repentance, and led him back to the church.
23-33 καὶ δαψιλέσι μὲν εὐχαῖς ἐξαιτούμενος , συνεχέσι δὲ νηστείαις συναγωνιζόμενος , ποικίλαις δὲ σειρῆσι λόγων κατεπᾴδων αὐτοῦ‎ τὴν‎ γνώμην , οὐ πρότερον ἀπῆλθεν , ὥς φασιν , πρὶν αὐτὸν ἐπιστῆσαι τῇ ἐκκλησίᾳ , διδοὺς μέγα παράδειγμα μετανοίας ἀληθινῆς καὶ μέγα γνώρισμα παλιγγενεσίας , τρόπαιον ἀναστάσεως βλεπομένης .”	And making intercession for him with copious prayers, and struggling together with him in continual fastings, and subduing his mind by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection.
23-34 ταῦτα τοῦ ΚλήμεντοςClement , ἱστορίας ὁμοῦ καὶ ὠφελείας τῆς τῶν ἐντευξομένωνto meet with ἕνεκεν , ἐνταῦθά μοι κείσθω .	This extract from Clement I have inserted here for the sake of the history and for the benefit of my readers.

Chapter 24

24-1 Φέρε δέ , καὶ τοῦδε τοῦ ἀποστόλου 1 τὰς ἀναντιρρήτους ἐπισημηνώμεθα γραφάς .

Let us now point out the undisputed writings of this apostle.1

24-2 καὶ δὴ τὸ κατ᾽ αὐτὸν εὐαγγέλιον ταῖς ὑπὸ τὸν οὐρανὸν διεγνωσμένον ἐκκλησίαις , πρῶτον ἀνωμολογήσθωto agree on ·	And in the first place his Gospel, which is known to all the churches under heaven, must be acknowledged as genuine.
24-3 ὅτι γε μὴν εὐλόγως πρὸς τῶν ἀρχαίων ἐν τετάρτῃ μοίρᾳ τῶν ἄλλων τριῶν κατείλεκται , ταύτῃ ἂν γένοιτο δῆλον .	That it has with good reason been put by the ancients in the fourth place, after the other three Gospels, may be made evident in the following way.
24-4 οἱ θεσπέσιοι καὶ ὡς ἀληθῶς θεοπρεπεῖς , φημὶ δὲ τοῦ ΧριστοῦChrist τοὺς ἀποστόλους , τὸν βίον ἄκρωςextremely κεκαθαρμένοι καὶ ἀρετῇ πάσῃ τὰς ψυχὰς κεκοσμημένοι , τὴν‎ δὲ γλῶσσαν ἰδιωτεύοντες ,	Those great and truly divine men, I mean the apostles of Christ, were purified in their life, and were adorned with every virtue of the soul, but were uncultivated in speech.
24-5 τῇ γε μὴν πρὸς τοῦ σωτῆρος αὐτοῖς δεδωρημένῃ θείᾳ καὶ παραδοξοποιῷ δυνάμει θαρσοῦντες , τὸ μὲν ἐν πειθοῖ καὶ τέχνῃ λόγων τὰ τοῦ διδασκάλου μαθήματα πρεσβεύειν οὔτε ᾔδεσαν οὔτε ἐνεχείρουνto master, subdue , τῇ δὲ τοῦ θείου πνεύματος τοῦ συνεργοῦντος αὐτοῖς ἀποδείξει καὶ τῇ δι᾽ αὐτῶν συντελουμένῃ θαυματουργῷ τοῦ ΧριστοῦChrist δυνάμει μόνῃ χρώμενοι , τῆς τῶν οὐρανῶν βασιλείας τὴν‎ γνῶσιν ἐπὶ πᾶσαν κατήγγελλον τὴν‎ οἰκουμένην , σπουδῆς τῆς περὶ τὸ λογογραφεῖν μικρὰν ποιούμενοι φροντίδα .	They were confident indeed in their trust in the divine and wonder-working power which was granted unto them by the Saviour, but they did not know how, nor did they attempt to proclaim the doctrines of their teacher in studied and artistic language, but employing only the demonstration of the divine Spirit, which worked with them, and the wonder-working power of Christ, which was displayed through them, they published the knowledge of the kingdom of heaven throughout the whole world, paying little attention to the composition of written works.
24-6 καὶ τοῦτ᾽ ἔπραττον ἅτε μείζονι καὶ ὑπὲρ ἄνθρωπον ἐξυπηρετούμενοι διακονίᾳ .	And this they did because they were assisted in their ministry by one greater than man.
24-7 ὁ γοῦν ΠαῦλοςPaul πάντων ἐν παρασκευῇ λόγων δυνατώτατος νοήμασίν τε ἱκανώτατος γεγονώς , οὐ πλέον τῶν βραχυτάτων ἐπιστολῶν γραφῇ παραδέδωκεν , καίτοι μυρία γε καὶ ἀπόρρητα λέγειν ἔχων , ἅτε τῶν μέχρις οὐρανοῦ τρίτου θεωρημάτων ἐπιψαύσας ἐπ᾽ αὐτόν τε τὸν θεοπρεπῆ παράδεισον ἀναρπασθεὶς καὶ τῶν ἐκεῖσε ῥημάτων ἀρρήτων ἀξιωθεὶς ἐπακοῦσαι .	Paul, for instance, who surpassed them all in vigor of expression and in richness of thought, committed to writing no more than the briefest epistles, although he had innumerable mysterious matters to communicate, for he had attained even unto the sights of the third heaven, had been carried to the very paradise of God, and had been deemed worthy to hear unspeakable utterances there.
24-8 οὐκ ἄπειροιinexperienced μὲν οὖν ὑπῆρχον τῶν αὐτῶν καὶ οἱ λοιποὶ τοῦ σωτῆρος ἡμῶν φοιτηταί , δώδεκα μὲν ἀπόστολοι , ἑβδομήκοντα δὲ μαθηταί , ἄλλοι τε ἐπὶ τούτοις μυρίας ·	And the rest of the followers of our Saviour, the twelve apostles, the seventy disciples, and countless others besides, were not ignorant of these things.
24-9 ὅμως δ᾽ οὖν ἐξ ἁπάντων τῶν τοῦ κυρίου διατριβῶν ὑπομνήματα ΜατθαῖοςMatthew ἡμῖν καὶ ἸωάννηςJohn μόνοι καταλελοίπασιν · οὓς καὶ ἐπάναγκες ἐπὶ τὴν‎ γραφὴ ἐλθεῖν κατέχει λόγος .	Nevertheless, of all the disciples of the Lord, only Matthew and John have left us written memorials, and they, tradition says, were led to write only under the pressure of necessity.
24-10 ΜατθαῖόςMatthew τε γὰρ πρότερον ἙβραίοιςHebrews κηρύξας , ὡς ἤμελλεν καὶ ἐφ᾽ ἑτέρους ἰέναι , πατρίῳ γλώττῃ γραφῇ παραδοὺς τὸ κατ᾽ αὐτὸν εὐαγγέλιον , τὸ λεῖπον τῇ αὐτοῦ‎ παρουσίᾳ τούτοις Ἀφ᾽ ὧν ἐστέλλετο , διὰ τῆς γραφῆς ἀπεπλήρουto fill up ·	For Matthew, who had at first preached to the Hebrews, when he was about to go to other peoples, committed his Gospel to writing in his native tongue, and thus compensated those whom he was obliged to leave for the loss of his presence.
24-11 ἤδη δὲ ΜάρκουMarcus καὶ ΛουκᾶLuke τῶν κατ᾽ αὐτοὺς εὐαγγελίων τὴν‎ ἔκδοσιν πεποιημένων , ἸωάννηνJohn φασὶ τὸν πάντα χρόνον ἀγράφῳ κεχρημένον κηρύγματι , τέλος καὶ ἐπὶ τὴν‎ γραφὴ ἐλθεῖν τοιᾶσδε χάριν αἰτίας .	And when Mark and Luke had already published their Gospels, they say that John, who had employed all his time in proclaiming the Gospel orally, finally proceeded to write for the following reason.
24-12 τῶν προαναγραφέντων τριῶν εἰς πάντας ἤδη καὶ εἰς αὐτὸν διαδεδομένων , ἀποδέξασθαι μέν φασιν , ἀλήθειαν αὐτοῖς ἐπιμαρτυρήσαντα , μόνην δὲ ἄρα λείπεσθαι τῇ γραφῇ τὴν‎ περὶ τῶν ἐν πρώτοις καὶ κατ᾽ ἀρχὴν τοῦ κηρύγματος ὑπὸ τοῦ ΧριστοῦChrist πεπραγμένων διήγησιν .	The three Gospels already mentioned having come into the hands of all and into his own too, they say that he accepted them and bore witness to their truthfulness; but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.
24-13 καὶ ἀληθής γε ὁ λόγος .	And this indeed is true.
24-14 τοὺς τρεῖς γοῦν εὐαγγελιστὰς συνιδεῖν πάρεστιν μόνα τὰ μετὰ τὴν‎ ἐν τῷ δεσμωτηρίῳ ἸωάννουJohn τοῦ βαπτισμῷ κάθειρξιν ἐφ᾽ ἕνα ἐνιαυτὸν πεπραγμένα τῷ σωτῆρι συγγεγραφότας αὐτό τε τοῦτ᾽ ἐπισημηναμένους κατ᾽ ἀρχὰς τῆς αὐτῶν ἱστορίας ·	For it is evident that the three evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist, and indicated this in the beginning of their account.
24-15 μετὰ γοῦν τὴν‎ τεσσαρακονταήμερον νηστείαν καὶ τὸν ἐπὶ ταύτῃ πειρασμὸν τὸν χρόνον τῆς ἰδίας γραφῆς ὁ μὲν ΜατθαῖοςMatthew δηλοῖ λέγων “ἀκούσας δὲ ὅτι ἸωάννηςJohn παρεδόθη , ἀνεχώρησεν ” ἀπὸ τῆς ἸουδαίαςJudaea “εἰς τὴν‎ ΓαλιλαίανGalilee , ”	For Matthew, after the forty days' fast and the temptation which followed it, indicates the chronology of his work when he says: “Now when he heard that John was delivered up he withdrew from Judea into Galilee.”1

24-16 ὁ δὲ ΜάρκοςMarcus, Mark ὡσαύτως “μετὰ δὲ τὸ παραδοθῆναι ” φησίν “ ἸωάννηνJohn ἦλθεν ἸησοῦςJesus, Joshua εἰς τὴν‎ ΓαλιλαίανGalilee , ”

Mark likewise says: “Now after that John was delivered up Jesus came into Galilee.”1

24-17 καὶ ὁ ΛουκᾶςLuke δὲ πρὶν ἄρξασθαι τῶν τοῦ ἸησοῦJesus, Joshua πράξεων , παραπλησίως ἐπιτηρεῖ , φάσκων ὡς ἄρα προσθεὶς ἩρῴδηςHerod οἷς διεπράξατο πονηροῖς , “κατέκλεισε τὸν ἸωάννηνJohn ἐν φυλακῇ .”

And Luke, before commencing his account of the deeds of Jesus, similarly marks the time, when he says that Herod, adding to all the evil deeds which he had done, “shut up John in prison.”1

24-18 παρακληθέντα δὴ οὖν τούτων ἕνεκά φασι τὸν ἀπόστολον ἸωάννηνJohn τὸν ὑπὸ τῶν προτέρων εὐαγγελιστῶν παρασιωπηθέντα χρόνον καὶ τὰ κατὰ τοῦτον πεπραγμένα τῷ σωτῆρι (ταῦτα δ᾽ ἦν τὰ πρὸ τῆς τοῦ βαπτισμῷ καθείρξεως )	They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist.
24-19 τῷ κατ᾽ αὐτὸν εὐαγγελίῳ παραδοῦναι , αὐτό τε τοῦτ᾽ ἐπισημήνασθαι , τοτὲ μὲν φήσαντα “ταύτην ἀρχὴν ἐποίησεν τῶν παραδόξων ὁ ἸησοῦςJesus, Joshua , ” τοτὲ δὲ μνημονεύσαντα τοῦ βαπτισμῷ μεταξὺ τῶν ἸησοῦJesus, Joshua πράξεων ὡς ἔτι τότε βαπτίζοντος ἐν ΑἰνὼνEnon, Ainōn ἐγγὺς τοῦ ΣαλείμSalim , σαφῶς τε τοῦτο δηλοῦν ἐν τῷ λέγειν “οὔπω γὰρ ἦν ἸωάννηςJohn βεβλημένος εἰς φυλακήν , ”	And this is indicated by him, they say, in the following words: “This beginning of miracles did Jesus; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim;1where he states the matter clearly in the words: for John was not yet cast into prison.”

24-20 οὐκοῦν ὁ μὲν ἸωάννηςJohn τῇ τοῦ κατ᾽ αὐτὸν εὐαγγελίου γραφῇ τὰ μηδέπω τοῦ βαπτισμῷ εἰς φυλακὴν βεβλημένου πρὸς τοῦ ΧριστοῦChrist πραχθέντα παραδίδωσιν , οἱ δὲ λοιποὶ τρεῖς εὐαγγελισταὶ τὰ μετὰ τὴν‎ εἰς τὸ δεσμωτήριον κάθειρξιν τοῦ βαπτισμῷ μνημονεύουσιν ·	John accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time.
24-21 οἷς καὶ ἐπιστήσαντι οὐκέτ᾽ ἂν δόξαι διαφωνεῖν ἀλλήλοις τὰ εὐαγγέλια τῷ τὸ μὲν κατὰ ἸωάννηνJohn τὰ πρῶτα τῶν τοῦ ΧριστοῦChrist πράξεων περιέχειν , τὰ δὲ λοιπὰ τὴν‎ ἐπὶ τέλει τοῦ χρόνου αὐτῷ γεγενημένην ἱστορίαν ·	One who understands this can no longer think that the Gospels are at variance with one another, inasmuch as the Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life.
24-22 εἰκότως δ᾽ οὖν τὴν‎ μὲν τῆς σαρκὸς τοῦ σωτῆρος ἡμῶν γενεαλογίαν ἅτε ΜατθαίῳMatthew καὶ ΛουκᾷLuke προγραφεῖσαν ἀποσιωπῆσαιto maintain silence τὸν ἸωάννηνJohn , τῆς δὲ θεολογίας ἀπάρξασθαιto make a beginning ὡς ἂν αὐτῷ πρὸς τοῦ θείου πνεύματος οἷα κρείττονι παραπεφυλαγμένης .	And the genealogy of our Saviour according to the flesh John quite naturally omitted, because it had been already given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit.
24-23 Ταῦτα μὲν οὖν ἡμῖν περὶ τῆς τοῦ κατὰ ἸωάννηνJohn εὐαγγελίου γραφῆς εἰρήσθω , καὶ τῆς κατὰ ΜάρκονMarcus, Mark δὲ ἡ γενομένη αἰτία ἐν τοῖς πρόσθεν ἡμῖν δεδήλωται ·	These things may suffice, which we have said concerning the Gospel of John. The cause which led to the composition of the Gospel of Mark has been already stated by us.
24-24 ὁ δὲ ΛουκᾶςLuke ἀρχόμενος καὶ αὐτὸς τοῦ κατ᾽ αὐτὸν συγγράμματος τὴν‎ αἰτίαν προύθηκεν δι᾽ ἣν πεποίηται τὴν‎ σύνταξιν , δηλῶν ὡς ἄρα πολλῶν καὶ ἄλλων προπετέστερον ἐπιτετηδευκότων διήγησιν ποιήσασθαι ὧν αὐτὸς πεπληροφόρητο λόγων ,1 ἀναγκαίως ἀπαλλάττωνto want to be free; to set free ἡμᾶς τῆς περὶ τοὺς ἄλλους ἀμφηρίστου ὑπολήψεως , τὸν ἀσφαλῆ λόγον ὧν αὐτὸς ἱκανῶς τὴν‎ ἀλήθειαν κατειλήφει ἐκ τῆς ἅμα ΠαύλῳPaul συνουσίας τε καὶ διατριβῆς καὶ τῆς τῶν λοιπῶν ἀποστόλων ὁμιλίας ὠφελημένος , διὰ τοῦ ἰδίου παρέδωκεν εὐαγγελίου .	But as for Luke, in the beginning of his Gospel, he states himself the reasons which led him to write it. He states that since many others had more rashly undertaken to compose a narrative of the events of which he had acquired perfect knowledge,1he himself, feeling the necessity of freeing us from their uncertain opinions, delivered in his own Gospel an accurate account of those events concerning which he had learned the full truth, being aided by his intimacy and his stay with Paul and by his acquaintance with the rest of the apostles.

24-25 καὶ ταῦτα μὲν ἡμεῖς περὶ τούτων ·	So much for our own account of these things.
24-26 οἰκειότερον δὲ κατὰ καιρὸν διὰ τῆς τῶν ἀρχαίων παραθέσεως τὰ καὶ τοῖς ἄλλοις περὶ αὐτῶν εἰρημένα πειρασόμεθα δηλῶσαι .	But in a more fitting place we shall attempt to show by quotations from the ancients, what others have said concerning them.
24-27 Τῶν δὲ ἸωάννουJohn γραμμάτων πρὸς τῷ εὐαγγελίῳ καὶ ἡ προτέρα τῶν ἐπιστολῶν παρά τε τοῖς νῦν καὶ τοῖς ἔτ᾽ ἀρχαίοις ἀναμφίλεκτος ὡμολόγηται , ἀντιλέγονται δὲ αἱ λοιπαὶ δύο ,	But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times. But the other two are disputed.
24-28 τῆς δ᾽ Ἀποκαλύψεως εἰς ἑκάτερον ἔτι νῦν παρὰ τοῖς πολλοῖς περιέλκεται ἡ δόξα · ὁμοίως γε μὴν ἐκ τῆς τῶν ἀρχαίων μαρτυρίας ἐν οἰκείῳ καιρῷ τὴν‎ ἐπίκρισιν δέξεται καὶ αὐτή .	In regard to the Apocalypse, the opinions of most men are still divided. But at the proper time this question likewise shall be decided from the testimony of the ancients.

Chapter 25

25-1 Εὔλογον δ᾽ ἐνταῦθα γενομένους ἀνακεφαλαιώσασθαι τὰς δηλωθείσας τῆς καινῆς διαθήκης γραφάς .	Since we are dealing with this subject it is proper to sum up the writings of the New Testament which have been already mentioned.
25-2 καὶ δὴ τακτέον ἐν πρώτοις τὴν‎ ἁγίαν τῶν εὐαγγελίων τετρακτύν , οἷς ἕπεται ἡ τῶν Πράξεων τῶν ἀποστόλων γραφή ·	First then must be put the holy quaternion of the Gospels; following them the Acts of the Apostles.
25-3 μετὰ δὲ ταύτην τὰς ΠαύλουPaul, Paulus καταλεκτέον ἐπιστολάς , αἷς ἑξῆς τὴν‎ φερομένην ἸωάννουJohn προτέραν καὶ ὁμοίως τὴν‎ ΠέτρουPeter κυρωτέον ἐπιστολήν ·	After this must be reckoned the epistles of Paul; next in order the extant former epistle of John, and likewise the epistle of Peter, must be maintained.
25-4 ἐπὶ τούτοις τακτέον , εἴ γε φανείη , τὴν‎ Ἀποκάλυψιν ἸωάννουJohn , περὶ ἧς τὰ δόξαντα κατὰ καιρὸν ἐκθησόμεθαto set out .	After them is to be placed, if it really seem proper, the Apocalypse of John, concerning which we shall give the different opinions at the proper time.
25-5 καὶ ταῦτα μὲν ἐν ὁμολογουμένοις ·	These then belong among the accepted writings.
25-6 τῶν δ᾽ ἀντιλεγομένων , γνωρίμων δ᾽ οὖν ὅμως τοῖς πολλοῖς , ἡ λεγομένη ἸακώβουJacob, James φέρεται καὶ ἡ ἸούδαJude, Judas ἥ τε ΠέτρουPeter δευτέρα ἐπιστολὴ καὶ ἡ ὀνομαζομένη δευτέρα καὶ τρίτη ἸωάννουJohn , εἴτε τοῦ εὐαγγελιστοῦ τυγχάνουσαι εἴτε καὶ ἑτέρου ὁμωνύμου ἐκείνῳ .	Among the disputed writings, which are nevertheless recognized by many, are extant the so-called epistle of James and that of Jude, also the second epistle of Peter, and those that are called the second and third of John, whether they belong to the evangelist or to another person of the same name.
25-7 ἐν τοῖς νόθοις κατατετάχθω καὶ τῶν ΠαύλουPaul, Paulus Πράξεων ἡ γραφὴ ὅ τε λεγόμενος Ποιμὴν καὶ ἡ Ἀποκάλυψις ΠέτρουPeter καὶ πρὸς τούτοις ἡ φερομένη ΒαρναβᾶBarnabas ἐπιστολὴ καὶ τῶν ἀποστόλων αἱ λεγόμεναι Διδαχαὶ ἔτι τε , ὡς ἔφην , ἡ ἸωάννουJohn Ἀποκάλυψις , εἰ φανείη · ἥν τινες , ὡς ἔφην , ἀθετοῦσιν , ἕτεροι δὲ ἐγκρίνουσιν τοῖς ὁμολογουμένοις .	Among the rejected writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books.
25-8 ἤδη δ᾽ ἐν τούτοις τινὲς καὶ τὸ καθ᾽ ἙβραίουςHebrews εὐαγγέλιον κατέλεξαν , ᾧ μάλιστα ἙβραίωνHebrews οἱ τὸν ΧριστὸνChrist παραδεξάμενοι χαίρουσιν .	And among these some have placed also the Gospel according to the Hebrews, with which those of the Hebrews that have accepted Christ are especially delighted.
25-9 ταῦτα δὲ πάντα τῶν ἀντιλεγομένων ἂν εἴη ,	And all these may be reckoned among the disputed books.
25-10 ἀναγκαίως δὲ καὶ τούτων ὅμως τὸν κατάλογον πεποιήμεθα , διακρίνοντες τάς τε κατὰ τὴν‎ ἐκκλησιαστικὴν παράδοσιν ἀληθεῖς καὶ ἀπλάστουςsimple, natural καὶ ἀνωμολογημένας γραφὰς καὶ τὰς ἄλλως παρὰ ταύτας , οὐκ ἐνδιαθήκουςcommitted to writing μὲν ἀλλὰ καὶ ἀντιλεγομένας , ὅμως δὲ παρὰ πλείστοις τῶν ἐκκλησιαστικῶν γινωσκομένας , ἵν᾽ εἰδέναι ἔχοιμεν αὐτάς τε ταύτας καὶ τὰς ὀνόματι τῶν ἀποστόλων πρὸς τῶν αἱρετικῶν προφερομένας ἤτοι ὡς ΠέτρουPeter καὶ ΘωμᾶThōmas καὶ ΜατθίαMatthias ἢ καί τινων παρὰ τούτους ἄλλων εὐαγγέλια περιεχούσας ἢ ὡς ἈνδρέουAndrew καὶ ἸωάννουJohn καὶ τῶν ἄλλων ἀποστόλων πράξεις ·	But we have nevertheless felt compelled to give a catalogue of these also, distinguishing those works which according to ecclesiastical tradition are true and genuine and commonly accepted, from those others which, although not canonical but disputed, are yet at the same time known to most ecclesiastical writers — we have felt compelled to give this catalogue in order that we might be able to know both these works and those that are cited by the heretics under the name of the apostles, including, for instance, such books as the Gospels of Peter, of Thomas, of Matthias, or of any others besides them, and the Acts of Andrew and John and the other apostles,
25-11 ὧν οὐδὲν οὐδαμῶς ἐν συγγράμματι τῶν κατὰ τὰς διαδοχὰς ἐκκλησιαστικῶν τις ἀνὴρ εἰς μνήμην ἀγαγεῖν ἠξίωσεν ,	which no one belonging to the succession of ecclesiastical writers has deemed worthy of mention in his writings.
25-12 πόρρω δέ που καὶ ὁ τῆς φράσεως παρὰ τὸ ἦθος τὸ ἀποστολικὸνapostolic ἐναλλάττειto exchange χαρακτήρ , ἥ τε γνώμη καὶ ἡ τῶν ἐν αὐτοῖς φερομένων προαίρεσις πλεῖστον ὅσον τῆς ἀληθοῦς ὀρθοδοξίας ἀπᾴδουσαto disagree , ὅτι δὴ αἱρετικῶν ἀνδρῶν ἀναπλάσματα τυγχάνει , σαφῶς παρίστησιν ·	And furthermore, the character of the style is at variance with apostolic usage, and both the thoughts and the purpose of the things that are related in them are so completely out of accord with true orthodoxy that they clearly show themselves to be the fictions of heretics.
25-13 ὅθεν οὐδ᾽ ἐν νόθοις αὐτὰ κατατακτέον , ἀλλ᾽ ὡς ἄτοπα πάντῃ καὶ δυσσεβῆ παραιτητέον .	Wherefore they are not to be placed even among the rejected writings, but are all of them to be cast aside as absurd and impious.

Chapter 26

26-1 Ἴωμεν δὴ λοιπὸν καὶ ἐπὶ τὴν‎ ἑξῆς ἱστορίαν .	Let us now proceed with our history.
26-2 ΣίμωναSimon τὸν ΜάγονMagus ΜένανδροςMenander διαδεξάμενος , ὅπλον Δεύτερον οὐ χεῖρον τοῦ προτέρου τῆς διαβολικῆς ἐνεργείας ἀποδείκνυται τὸν τρόπον .	Menander, who succeeded Simon Magus, showed himself in his conduct another instrument of diabolical power, not inferior to the former.
26-3 ἦν καὶ οὗτος ΣαμαρεύςSamaritan , εἰς ἄκρον δὲ γοητείας οὐκ ἔλαττον τοῦ διδασκάλου προελθών , μείζοσιν ἐπιδαψιλεύεται τερατολογίαις , ἑαυτὸν μὲν ὡς ἄρα εἴη ,	He also was a Samaritan and carried his sorceries to no less an extent than his teacher had done, and at the same time reveled in still more marvelous tales than he.
26-4 λέγων , ὁ σωτὴρ ἐπὶ τῇ τῶν ἀνθρώπων ἄνωθέν ποθεν ἐξ ἀοράτωνinvisible αἰώνων 1 ἀπεσταλμένος σωτηρίᾳ , διδάσκων δὲ μὴ ἄλλως δύνασθαί τινα καὶ αὐτῶν τῶν κοσμοποιῶν ἀγγέλων περιγενήσεσθαι , μὴ πρότερον διὰ τῆς πρὸς αὐτοῦ‎ παραδιδομένης μαγικῆς ἐμπειρίας ἀχθένταto lead καὶ διὰ τοῦ μεταδιδομένου πρὸς αὐτοῦ‎ βαπτίσματος ,	For he said that he was himself the Saviour, who had been sent down from invisible aeons1for the salvation of men; and he taught that no one could gain the mastery over the world-creating angels themselves unless he had first gone through the magical discipline imparted by him and had received baptism from him.

26-5 οὗ τοὺς καταξιουμένους ἀθανασίαν ἀΐδιον ἐν αὐτῷ τούτῳ μεθέξειν τῷ βίῳ , μηκέτι θνῄσκοντας , αὐτοῦ‎ δὲ παραμένοντας εἰς τὸ ἀεὶ ἀγήρως τινὰς καὶ ἀθανάτους ἐσομένους .	Those who were deemed worthy of this would partake even in the present life of perpetual immortality, and would never die, but would remain here forever, and without growing old become immortal.
26-6 ταῦτα μὲν οὖν καὶ ἐκ ΕἰρηναίουIrenaeus διαγνῶναι ῥᾴδιον ·	These facts can be easily learned from the works of Irenaeus.
26-7 καὶ ὁ ἸουστῖνοςJustin δὲ κατὰ τὸ αὐτὸ τοῦ ΣίμωνοςSimon μνημονεύσας , καὶ τὴν‎ περὶ τούτου διήγησιν ἐπιφέρει , λέγων · “ΜένανδρονMenander δέ τινα καὶ αὐτὸν ΣαμαρέαSamaritan , τὸν ἀπὸ κώμης ΚαπαρατταίαςCaparattaea , γενόμενον μαθητὴν τοῦ ΣίμωνοςSimon , οἰστρηθέντα καὶ αὐτὸν ὑπὸ τῶν δαιμόνων καὶ ἐν ἈντιοχείᾳAntioch γενόμενον , πολλοὺς ἐξαπατῆσαι διὰ μαγικῆς τέχνης οἴδαμεν · ὃς καὶ τοὺς αὐτῷ ἑπομένους ὡς μὴ ἀποθνῄσκοιενto die , ἔπεισεν , καὶ νῦν τινές εἰσιν , ἀπ᾽ ἐκείνου τοῦτο ὁμολογοῦντες .”	And Justin, in the passage in which he mentions Simon, gives an account of this man also, in the following words: “And we know that a certain Menander, who was also a Samaritan, from the village of Capparattea, was a disciple of Simon, and that he also, being driven by the demons, came to Antioch and deceived many by his magical art. And he persuaded his followers that they should not die. And there are still some of them that assert this.”
26-8 Ἦν δ᾽ ἄρα διαβολικῆς ἐνεργείας διὰ τοιῶνδε γοήτων τὴν‎ ΧριστιανῶνChristians προσηγορίαν ὑποδυομένων τὸ μέγα τῆς θεοσεβείας μυστήριον ἐπὶ μαγείᾳ σπουδάσαι διαβαλεῖν διασῦραί τε δι᾽ αὐτῶν τὰ περὶ ψυχῆς ἀθανασίας καὶ νεκρῶν ἀναστάσεως ἐκκλησιαστικὰecclesiastical δόγματα . ἀλλ᾽ οὗτοι μὲν τούτους σωτῆρας ἐπιγραψάμενοι τῆς ἀληθοῦς ἀποπεπτώκασινto fall off from ἐλπίδος ·	And it was indeed an artifice of the devil to endeavor, by means of such sorcerers, who assumed the name of Christians, to defame the great mystery of godliness by magic art, and through them to make ridiculous the doctrines of the Church concerning the immortality of the soul and the resurrection of the dead. But they who have chosen these men as their saviours have fallen away from the true hope.

Chapter 27

27-1 ἄλλους δ᾽ ὁ πονηρὸς δαίμων , τῆς περὶ τὸν ΧριστὸνChrist τοῦ Θεοῦ διαθέσεως ἀδυνατῶν ἐκσεῖσαιto shake out , θατεραλήπτους εὑρὼν ἐσφετερίζετο ·	The evil demon, however, being unable to tear certain others from their allegiance to the Christ of God, yet found them susceptible in a different direction, and so brought them over to his own purposes.
27-2 ἘβιωναίουςEbionites τούτους οἰκείως ἐπεφήμιζον οἱ πρῶτοι , πτωχῶς καὶ ταπεινῶς τὰ περὶ τοῦ ΧριστοῦChrist δοξάζοντας .	The ancients quite properly called these men Ebionites, because they held poor and mean opinions concerning Christ.
27-3 λιτὸν μὲν γὰρ αὐτὸν καὶ κοινὸν ἡγοῦντο , κατὰ προκοπὴν ἤθους αὐτὸ μόνον ἄνθρωπον δεδικαιωμένον ἐξ ἀνδρός τε κοινωνίας καὶ τῆς ΜαρίαςMary γεγεννημένον ·	For they considered him a plain and common man, who was justified only because of his superior virtue, and who was the fruit of the association of a man with Mary.
27-4 δεῖν δὲ πάντως αὐτοῖς τῆς νομικῆς θρῃσκείας ὡς μὴ ἂν διὰ μόνης τῆς εἰς τὸν ΧριστὸνChrist πίστεως καὶ τοῦ κατ᾽ αὐτὴν βίου σωθησομένοις .	In their opinion the observance of the ceremonial law was altogether necessary, on the ground that they could not be saved by faith in Christ alone and by a corresponding life.
27-5 ἄλλοι δὲ παρὰ τούτους τῆς αὐτῆς ὄντες προσηγορίας , τὴν‎ μὲν τῶν εἰρημένων ἔκτοπον διεδίδρασκον ἀτοπίαν , ἐκ παρθένου καὶ ἁγίου πνεύματος μὴ ἀρνούμενοι γεγονέναι τὸν κύριον , οὐ μὴν ἔθ᾽ ὁμοίως καὶ οὗτοι προϋπάρχειν αὐτὸν Θεὸν λόγον ὄντα καὶ σοφίαν ὁμολογοῦντες , τῇ τῶν προτέρων περιετρέποντο δυσσεβείᾳ , μάλιστα ὅτε καὶ τὴν‎ σωματικὴν περὶ τὸν νόμον λατρείαν ὁμοίως ἐκείνοις περιέπειν ἐσπούδαζον .	There were others, however, besides them, that were of the same name, but avoided the strange and absurd beliefs of the former, and did not deny that the Lord was born of a virgin and of the Holy Spirit. But nevertheless, inasmuch as they also refused to acknowledge that he pre-existed, being God, Word, and Wisdom, they turned aside into the impiety of the former, especially when they, like them, endeavored to observe strictly the bodily worship of the law.
27-6 οὗτοι δὲ τοῦ μὲν ἀποστόλου πάμπαν τὰς ἐπιστολὰς ἀρνητέαςto reject ἡγοῦντο εἶναι δεῖν , ἀποστάτην ἀποκαλοῦντεςto recall αὐτὸν τοῦ νόμου , εὐαγγελίῳ δὲ μόνῳ τῷ καθ᾽ ἙβραίουςHebrews λεγομένῳ χρώμενοι , τῶν λοιπῶν σμικρὸν ἐποιοῦντο λόγον ·	These men, moreover, thought that it was necessary to reject all the epistles of the apostle,1whom they called an apostate from the law; and they used only the so-called Gospel according to the Hebrews and made small account of the rest.

27-7 καὶ τὸ μὲν σάββατον καὶ τὴν‎ ἄλλην ἸουδαϊκὴνJews ἀγωγὴν ὁμοίως ἐκείνοις παρεφύλαττον , ταῖς δ᾽ αὖ κυριακαῖς ἡμέραις ἡμῖν τὰ παραπλήσια εἰς μνήμην τῆς σωτηρίου ἀναστάσεως ἐπετέλουν ·	The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord’s days as a memorial of the resurrection of the Saviour.
27-8 ὅθεν παρὰ τὴν‎ τοιαύτην ἐγχείρησιν τῆς τοιᾶσδε λελόγχασι προσηγορίας , τοῦ ἘβιωναίωνEbionites ὀνόματος τὴν‎ τῆς διανοίας πτωχείαν αὐτῶν ὑποφαίνοντος · ταύτῃ γὰρ ἐπίκλην ὁ “πτωχὸς ” παρ᾽ ἙβραίοιςHebrews ὀνομάζεται .1	Wherefore, in consequence of such a course they received the name of Ebionites, which signified the poverty of their understanding. For this is the name by which a poor man is called among the Hebrews.1

Chapter 28

28-1 Κατὰ τοὺς δηλουμένους χρόνους ἑτέρας αἱρέσεως ἀρχηγὸν γενέσθαι ΚήρινθονCeinthus παρειλήφαμεν ·	We have understood that at this time Cerinthus, the author of another heresy, made his appearance.
28-2 ΓάϊοςGaius, Caius , οὗ φωνὰς ἤδη πρότερον παρατέθειμαι , ἐν τῇ φερομένῃ αὐτοῦ‎ ζητήσει ταῦτα περὶ αὐτοῦ‎ γράφει ·	Caius, whose words we quoted above, in the Disputation which is ascribed to him, writes as follows concerning this man:
28-3 “Ἀλλὰ καὶ ΚήρινθοςCerinthus ὁ δι᾽ ἀποκαλύψεων ὡς ὑπὸ ἀποστόλου μεγάλου γεγραμμένων τερατολογίας ἡμῖν ὡς δι᾽ ἀγγέλων αὐτῷ δεδειγμένας ψευδόμενος ἐπεισάγει , λέγων μετὰ τὴν‎ ἀνάστασιν ἐπίγειον εἶναι τὸ βασίλειον τοῦ ΧριστοῦChrist καὶ πάλιν ἐπιστρέψας ἐπιθυμίαις καὶ ἡδοναῖς ἐν ἹερουσαλὴμJerusalem τὴν‎ σάρκα πολιτευομένην δουλεύειν .	But Cerinthus also, by means of revelations which he pretends were written by a great apostle, brings before us marvelous things which he falsely claims were shown him by angels; and he says that after the resurrection the kingdom of Christ will be set up on earth, and that the flesh dwelling in Jerusalem will again be subject to desires and pleasures.
28-4 καὶ ἐχθρὸς ὑπάρχων ταῖς γραφαῖς τοῦ Θεοῦ , ἀριθμὸν χιλιονταετίας ἐν γάμῳ ἑορτῆς , θέλων πλανᾶν , λέγει γίνεσθαι .”1	And being an enemy of the Scriptures of God, he asserts, with the purpose of deceiving men, that there is to be a period of a thousand years for marriage festivals.”1

28-5 Καὶ ΔιονύσιοςDionysius δέ , ὁ τῆς κατὰ ἈλεξάνδρειανAlexandria παροικίας καθ᾽ ἡμᾶς τὴν‎ ἐπισκοπὴν εἰληχώς , ἐν δευτέρῳ τῶν Ἐπαγγελιῶν περὶ τῆς ἸωάννουJohn Ἀποκαλύψεως εἰπών τινα ὡς ἐκ τῆς ἀνέκαθεν παραδόσεως , τοῦ αὐτοῦ‎ μέμνηται ἀνδρὸς τούτοις τοῖς ῥήμασιν ·	And Dionysius, who was bishop of the parish of Alexandria in our day, in the second book of his work on the Promises, where he says some things concerning the Apocalypse of John which he draws from tradition, mentions this same man in the following words:
28-6 “ΚήρινθονCeinthus δέ , τὸν καὶ τὴν‎ ἀπ᾽ ἐκείνου κληθεῖσαν ΚηρινθιανὴνCerinthian αἵρεσιν συστησάμενον , ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι ὄνομα .	But (they say that) Cerinthus, who founded the sect which was called, after him, the Cerinthian, desiring reputable authority for his fiction, prefixed the name. For the doctrine which he taught was this: that the kingdom of Christ will be an earthly one.
28-7 τοῦτο γὰρ εἶναι τῆς διδασκαλίας αὐτοῦ‎ τὸ δόγμα , ἐπίγειον ἔσεσθαι τὴν‎ τοῦ ΧριστοῦChrist βασιλείαν , καὶ ὧν αὐτὸς ὠρέγετο , φιλοσώματος ὢν καὶ πάνυ σαρκικός , ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι , γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς , τοῦτ᾽ ἐστὶ σιτίοις καὶ πότοις καὶ γάμοις καὶ δι᾽ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι , ἑορταῖς καὶ θυσίαις καὶ ἱερείων σφαγαῖς .”	And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that that kingdom would consist in those things which he desired, namely, in the delights of the belly and of sexual passion, that is to say, in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims, under the guise of which he thought he could indulge his appetites with a better grace.
28-8 Ταῦτα ΔιονύσιοςDionysius · ὁ δὲ ΕἰρηναῖοςIrenaeus ἀπορρητοτέρας δή τινας τοῦ αὐτοῦ‎ ψευδοδοξίας ἐν πρώτῳ συγγράμματι τῶν πρὸς τὰς αἱρέσεις προθείς , ἐν τῷ τρίτῳ καὶ ἱστορίαν οὐκ ἀξίαν λήθης τῇ γραφῇ παραδέδωκεν , ὡς ἐκ παραδόσεως ΠολυκάρπουPolycarp φάσκων ἸωάννηνJohn τὸν ἀπόστολον εἰσελθεῖν ποτε ἐν βαλανείῳ , ὥστε λούσασθαι , γνόντα δὲ ἔνδον ὄντα τὸν ΚήρινθονCeinthus , ἀποπηδῆσαίto leap off from τε τοῦ τόπου καὶ ἐκφυγεῖν θύραζε , μηδ᾽ ὑπομείναντα τὴν‎ αὐτὴν αὐτῷ ὑποδῦναι στέγην , ταὐτὸ δὲ τοῦτο καὶ τοῖς σὺν αὐτῷ παραινέσαι , φήσαντα “φύγωμεν , μὴ καὶ τὸ βαλανεῖον συμπέσῃ , ἔνδον ὄντος ΚηρίνθουCerinthus τοῦ τῆς ἀληθείας ἐχθροῦ .”	These are the words of Dionysius. But Irenaeus, in the first book of his work Against Heresies, gives some more abominable false doctrines of the same man, and in the third book relates a story which deserves to be recorded. He says, on the authority of Polycarp, that the apostle John once entered a bath to bathe; but, learning that Cerinthus was within, he sprang from the place and rushed out of the door, for he could not bear to remain under the same roof with him. And he advised those who were with him to do the same, saying, “Let us flee, lest the bath fall; for Cerinthus, the enemy of the truth, is within.”

Chapter 29

29-1 Ἐπὶ τούτων δῆτα καὶ ἡ λεγομένη τῶν ΝικολαϊτῶνNicolaitans αἵρεσις ἐπὶ σμικρότατον συνέστη χρόνον , ἧς δὴ καὶ ἡ τοῦ ἸωάννουJohn Ἀποκάλυψις μνημονεύει ·	At this time the so-called sect of the Nicolaitans made its appearance and lasted for a very short time. Mention is made of it in the Apocalypse of John.
29-2 οὗτοι ΝικόλαονNicolas ἕνα τῶν ἀμφὶ τὸν ΣτέφανονStephen διακόνων πρὸς τῶν ἀποστόλων ἐπὶ τῇ τῶν ἐνδεῶνto bite into θεραπείᾳ προκεχειρισμένων ηὔχουν .	They boasted that the author of their sect was Nicolaus, one of the deacons who, with Stephen, were appointed by the apostles for the purpose of ministering to the poor.
29-3 ὅ γε μὴν ἈλεξανδρεὺςAlexandria ΚλήμηςClement ἐν τρίτῳ ΣτρωματεῖStromata ταῦτα περὶ αὐτοῦ‎ κατὰ λέξιν ἱστορεῖ ·	Clement of Alexandria, in the third book of his Stromata, relates the following things concerning him.
29-4 “Ὡραίαν , φασί , γυναῖκα ἔχων οὗτος , μετὰ τὴν‎ ἀνάληψιν τὴν‎ τοῦ σωτῆρος πρὸς τῶν ἀποστόλων ὀνειδισθεὶς ζηλοτυπίαν , εἰς μέσον ἀγαγὼν τὴν‎ γυναῖκα γῆμαι τῷ βουλομένῳ ἐπέτρεψεν .	“They say that he had a beautiful wife, and after the ascension of the Saviour, being accused by the apostles of jealousy, he led her into their midst and gave permission to any one that wished to marry her.
29-5 ἀκόλουθον γὰρ εἶναί φασι τὴν‎ πρᾶξιν ταύτην ἐκείνῃ τῇ φωνῇ τῇ ὅτι “παραχρᾶσθαι τῇ σαρκὶ δεῖ ,’ καὶ δὴ κατακολουθήσαντες τῷ γεγενημένῳ τῷ τε εἰρημένῳ ἁπλῶς καὶ ἀβασανίστως , ἀνέδην ἐκπορνεύουσιν οἱ τὴν‎ αἵρεσιν αὐτοῦ‎ μετιόντες .	For they say that this was in accord with that saying of his, that one ought to abuse the flesh. And those who have followed his heresy, imitating blindly and foolishly that which was done and said, commit fornication without shame.
29-6 πυνθάνομαι δ᾽ ἐγὼ τὸν ΝικόλαονNicolas μηδεμιᾷ ἑτέρᾳ παρ᾽ ἣν ἔγημε κεχρῆσθαι γυναικί , τῶν τε ἐκείνου τέκνων τὰς μὲν θηλείας καταγηρᾶσαι παρθένους , ἄφθορονincorrupt δὲ διαμεῖναι τὸν υἱόν ·	But I understand that Nicolaus had to do with no other woman than her to whom he was married, and that, so far as his children are concerned, his daughters continued in a state of virginity until old age, and his son remained uncorrupt.
29-7 ὧν οὕτως δυσμενῶς ἀποβολὴ πάθους ἦν ἡ εἰς μέσον τῶν ἀποστόλων τῆς ζηλοτυπουμένης ἐκκύκλησιςa bringing out γυναικός , καὶ ἡ ἐγκράτεια τῶν περισπουδάστων ἡδονῶν τὸ ‘παραχρᾶσθαι τῇ σαρκὶ ’ ἐδίδασκεν .	If this is so, when he brought his wife, whom he jealously loved, into the midst of the apostles, he was evidently renouncing his passion; and when he used the expression, 'to abuse the flesh,' he was inculcating self-control in the face of those pleasures that are eagerly pursued.
29-8 οὐ γάρ , οἶμαι , ἐβούλετο κατὰ τὴν‎ τοῦ σωτῆρος ἐντολὴν “δυσὶ κυρίοις δουλεύειν ,’ ἡδονῇ καὶ κυρίῳ .	For I suppose that, in accordance with the command of the Saviour, he did not wish to serve two masters, pleasure and the Lord.
29-9 λέγουσι δ᾽ οὖν καὶ τὸν ΜατθίανMatthias οὕτω διδάξαι , σαρκὶ μὲν μάχεσθαι καὶ παραχρᾶσθαι μηδὲν αὐτῇ πρὸς ἡδονὴν ἐνδιδόνταto give in , ψυχὴν δὲ αὔξειν διὰ πίστεως καὶ γνώσεως .”	But they say that Matthias also taught in the same manner that we ought to fight against and abuse the flesh, and not give way to it for the sake of pleasure, but strengthen the soul by faith and knowledge.
29-10 ταῦτα μὲν οὖν περὶ τῶν κατὰ τοὺς δηλουμένους χρόνους παραβραβεῦσαι τὴν‎ ἀλήθειαν ἐγκεχειρηκότων , λόγου γε μὴν θᾶττον εἰς τὸ παντελὲς ἀπεσβηκότων εἰρήσθω .	So much concerning those who then attempted to pervert the truth, but in less time than it has taken to tell it became entirely extinct.

Chapter 30

30-1 Ὁ μέντοι ΚλήμηςClement , οὗ τὰς φωνὰς ἀρτίως ἀνέγνωμεν , τοῖς προειρημένοις ἑξῆς διὰ τοὺς ἀθετοῦντας τὸν γάμον τοὺς τῶν ἀποστόλων ἐξετασθένταςto examine well ἐν συζυγίαις καταλέγει , φάσκων · “ἢ καὶ τοὺς ἀποστόλους ἀποδοκιμάσουσινto reject ; ΠέτροςPeter μὲν γὰρ καὶ ΦίλιπποςPhilip ἐπαιδοποιήσαντο , ΦίλιπποςPhilip δὲ καὶ τὰς θυγατέρας ἀνδράσιν ἐξέδωκενto give up , καὶ ὅ γε ΠαῦλοςPaul οὐκ ὀκνεῖ ἔν τινι ἐπιστολῇ τὴν‎ αὐτοῦ‎ προσαγορεῦσαι σύζυγον ,1 ἣν οὐ περιεκόμιζεν διὰ τὸ τῆς ὑπηρεσίας εὐσταλές .”

Clement, indeed, whose words we have just quoted, after the above-mentioned facts gives a statement, on account of those who rejected marriage, of the apostles that had wives. “Or will they, says he, reject even the apostles? for Peter and Philip begot children; and Philip also gave his daughters in marriage. And Paul does not hesitate, in one of his epistles, to greet his wife,1whom he did not take about with him, that he might not be inconvenienced in his ministry.”

30-2 ἐπεὶ δὲ τούτων ἐμνήσθημεν , οὐ λυπεῖ καὶ ἄλλην ἀξιοδιήγητονworth telling ἱστορίαν τοῦ αὐτοῦ‎ παραθέσθαι , ἣν ἐν τῷ ἑβδόμῳ ΣτρωματεῖStromata τοῦτον ἱστορῶν ἀνέγραψεν τὸν τρόπον · “φασὶ γοῦν τὸν μακάριον ΠέτρονPeter θεασάμενον τὴν‎ ἑαυτοῦ γυναῖκα ἀπαγομένηνto lead away, carry off τὴν‎ ἐπὶ θανάτῳ , ἡσθῆναι μὲν τῆς κλήσεως χάριν καὶ τῆς εἰς οἶκον ἀνακομιδῆς , ἐπιφωνῆσαι δὲ εὖ μάλα προτρεπτικῶς καὶ παρακλητικῶς , ἐξ ὀνόματος προσειπόντα “μέμνησο , ὦ αὕτη , τοῦ κυρίου .”	And since we have mentioned this subject it is not improper to subjoin another account which is given by the same author and which is worth reading. In the seventh book of his Stromata he writes as follows: “They say, accordingly, that when the blessed Peter saw his own wife led out to die, he rejoiced because of her summons and her return home, and called to her very encouragingly and comfortingly, addressing her by name, and saying, 'Remember the Lord.'
30-3 τοιοῦτος ἦν ὁ τῶν μακαρίων γάμος καὶ ἡ τῶν φιλτάτων τελεία διάθεσις .”	Such was the marriage of the blessed, and their perfect disposition toward those dearest to them.”
30-4 καὶ ταῦτα δ᾽ , οἰκεῖα ὄντα τῇ μετὰ χεῖρας ὑποθέσει , ἐνταῦθά μοι κατὰ καιρὸν κείσθω .	This account being in keeping with the subject in hand, I have related here in its proper place.

Chapter 31

31-1 ΠαύλουPaul, Paulus μὲν οὖν καὶ ΠέτρουPeter τῆς τελευτῆς ὅ τε χρόνος καὶ ὁ τρόπος καὶ πρὸς ἔτι τῆς μετὰ τὴν‎ ἀπαλλαγὴν τοῦ βίου τῶν σκηνωμάτων αὐτῶν καταθέσεως ὁ χῶρος ἤδη πρότερον ἡμῖν δεδήλωται ·	The time and the manner of the death of Paul and Peter as well as their burial places, have been already shown by us.
31-2 τοῦ δὲ ἸωάννουJohn 1 τὰ μὲν τοῦ χρόνου ἤδη πως εἴρηται , τὸ δέ γε τοῦ σκηνώματος αὐτοῦ‎ χωρίον ἐξ ἐπιστολῆς ΠολυκράτουςPolycrates “τῆς δ᾽ ἐν ἘφέσῳEphesus παροικίας ἐπίσκοπος οὗτος ἦν ” ἐπιδείκνυται , ἣν ΟὐίκτοριVictor ῬωμαίωνRoman, Latin ἐπισκόπῳ γράφων ,	The time of John’s death1has also been given in a general way, but his burial place is indicated by an epistle of Polycrates (who was bishop of the parish of Ephesus), addressed to Victor, bishop of Rome.

31-3 ὁμοῦ τε αὐτοῦ‎ καὶ ΦιλίππουPhilip μνημονεύει τοῦ ἀποστόλου 1 τῶν τε τούτου θυγατέρων ὧδέ πως ·

In this epistle he mentions him together with the apostle Philip1and his daughters in the following words:

31-4 “καὶ γὰρ κατὰ τὴν‎ ἈσίανAsia μεγάλα στοιχεῖα κεκοίμηται · ἅτινα ἀναστήσεται τῇ ἐσχάτῃ ἡμέρᾳ τῆς παροιμίαι τοῦ κυρίου , ἐν ᾗ ἔρχεται μετὰ δόξης ἐξ οὐρανοῦ καὶ ἀναζητήσει πάντας τοὺς ἁγίους , ΦίλιππονPhilip τῶν δώδεκα ἀποστόλων , ὃς κεκοίμηται ἐν ἹεραπόλειHierapolis καὶ δύο θυγατέρες αὐτοῦ‎ γεγηρακυῖαι παρθένοι καὶ ἡ ἑτέρα αὐτοῦ‎ θυγάτηρ 1 ἐν ἁγίῳ πνεύματι πολιτευσαμένη ἐν ἘφέσῳEphesus ἀναπαύεται ·

For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter1who lived in the Holy Spirit and now rests at Ephesus;

31-5 ἔτι δὲ καὶ ἸωάννηςJohn , ὁ ἐπὶ τὸ στῆθος τοῦ κυρίου ἀναπεσών , ὃς ἐγενήθη ἱερεὺς τὸ πέταλον 1 πεφορεκὼς καὶ μάρτυς καὶ διδάσκαλος , οὗτος ἐν ἘφέσῳEphesus κεκοίμηται .”

And moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate.1 He also sleeps at Ephesus.

31-6 ταῦτα καὶ περὶ τῆς τῶνδε τελευτῆς ·	So much concerning their death.
31-7 καὶ ἐν τῷ ΓαΐουCaius, Gaius δέ , οὗ μικρῷ πρόσθεν ἐμνήσθημεν , διαλόγῳ ΠρόκλοςProclus , πρὸς ὃν ἐποιεῖτο τὴν‎ ζήτησιν , περὶ τῆς ΦιλίππουPhilip καὶ τῶν θυγατέρων αὐτοῦ‎ τελευτῆς , συνᾴδων τοῖς ἐκτεθεῖσιν , οὕτω φησίν · “μετὰ τοῦτον προφήτιδες τέσσαρες αἱ ΦιλίππουPhilip γεγένηνται ἐν ἹεραπόλειHierapolis τῇ κατὰ τὴν‎ ἈσίανAsia · ὁ τάφος αὐτῶν ἐστιν ἐκεῖ καὶ ὁ τοῦ πατρὸς αὐτῶν .”	And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father.”
31-8 ταῦτα μὲν οὗτος ·	Such is his statement.
31-9 ὁ δὲ ΛουκᾶςLuke ἐν ταῖς Πράξεσιν τῶν ἀποστόλων τῶν ΦιλίππουPhilip θυγατέρων ἐν ΚαισαρείᾳCaesarea τῆς ἸουδαίαςJudaea ἅμα τῷ πατρὶ τότε διατριβουσῶν προφητικοῦ τε χαρίσματος ἠξιωμένων μνημονεύει ,	But Luke, in the Acts of the Apostles, mentions the daughters of Philip who were at that time at Caesarea in Judea with their father, and were honoured with the gift of prophecy.
31-10 κατὰ λέξιν ὧδέ πως λέγων ·	His words are as follows:
31-11 “ἤλθομεν εἰς ΚαισάρειανCaesarea , καὶ εἰσελθόντες εἰς τὸν οἶκον ΦιλίππουPhilip τοῦ εὐαγγελιστοῦ , ὄντος ἐκ τῶν ἑπτά , ἐμείναμεν παρ᾽ αὐτῷ .	We came unto Caesarea; and entering into the house of Philip the evangelist, who was one of the seven, we stayed with him.
31-12 τούτῳ δὲ ἦσαν παρθένοι θυγατέρες τέσσαρες προφητεύουσαι .”	Now this man had four daughters, virgins, who were prophetesses.
31-13 Τὰ μὲν οὖν εἰς ἡμετέραν ἐλθόντα γνῶσιν περὶ τε τῶν ἀποστόλων καὶ τῶν ἀποστολικῶν χρόνων ὧν τε καταλελοίπασιν ἡμῖν ἱερῶν γραμμάτων καὶ τῶν ἀντιλεγομένων μέν , ὅμως δ᾽ ἐν πλείσταις ἐκκλησίαις παρὰ πολλοῖς δεδημοσιευμένων τῶν τε παντελῶς νόθων καὶ τῆς ἀποστολικῆς ὀρθοδοξίας ἀλλοτρίων ἐν τούτοις διειληφότες , ἐπὶ τὴν‎ τῶν ἑξῆς προΐωμεν ἱστορίαν .	We have thus set forth in these pages what has come to our knowledge concerning the apostles themselves and the apostolic age, and concerning the sacred writings which they have left us, as well as concerning those which are disputed, but nevertheless have been publicly used by many in a great number of churches, and moreover, concerning those that are altogether rejected and are out of harmony with apostolic orthodoxy. Having done this, let us now proceed with our history.

Chapter 32

32-1 Μετὰ ΝέρωναNero καὶ ΔομετιανὸνDomitian κατὰ τοῦτον οὗ νῦν τοὺς χρόνους ἐξετάζομενto examine well , μερικῶς καὶ κατὰ πόλεις ἐξ ἐπαναστάσεως δήμων τὸν καθ᾽ ἡμῶν κατέχει λόγος ἀνακινηθῆναι διωγμόν ·	It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising.
32-2 ἐν ᾧ ΣυμεῶναSymeon, Simeon τὸν τοῦ ΚλωπᾶClopas , ὃν Δεύτερον καταστῆναι τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας ἐπίσκοπον ἐδηλώσαμεν , μαρτυρίῳ τὸν βίον ἀναλῦσαι παρειλήφαμεν .	In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom.
32-3 καὶ τούτου μάρτυς αὐτὸς ἐκεῖνος , οὗ διαφόροις ἤδη πρότερον ἐχρησάμεθα φωναῖς , ἩγήσιπποςHegesippus ·	Hegesippus, whose words we have already quoted in various places, is a witness to this fact also.
32-4 ὃς δὴ περὶ τινων αἱρετικῶν ἱστορῶν , ἐπιφέρει δηλῶν ὡς ἄρα ὑπὸ τούτων κατὰ τόνδε τὸν χρόνον ὑπομείνας κατηγορίαν , πολυτρόπως ὁ δηλούμενος ὡς ἂν ΧριστιανὸςChristian ἐπὶ πλείσταις αἰκισθεὶς ἡμέραις αὐτόν τε τὸν δικαστὴν καὶ τοὺς ἀμφ᾽ αὐτὸν εἰς τὰ μέγιστα καταπλήξας , τῷ τοῦ κυρίου πάθει παραπλήσιον τέλος ἀπηνέγκατο ·	Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord.
32-5 οὐδὲν δὲ οἷον καὶ τοῦ συγγραφέως ἐπακοῦσαι , αὐτὰ δὴ ταῦτα κατὰ λέξιν ὧδέ πως ἱστοροῦντος “ἀπὸ τούτων δηλαδὴ τῶν αἱρετικῶν κατηγοροῦσί τινες ΣίμωνοςSimon τοῦ ΚλωπᾶClopas ὡς ὄντος ἀπὸ ΔαυὶδDavid καὶ ΧριστιανοῦChristian , καὶ οὕτως μαρτυρεῖ ἐτῶν ὢν ρκ ἐπὶ ΤραϊανοῦTrajan ΚαίσαροςCaesar καὶ ὑπατικοῦ ἈττικοῦAtticus .”1	But there is nothing like hearing the historian himself, who writes as follows: “Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor.”1

32-6 φησὶν δὲ ὁ αὐτὸς ὡς ἄρα καὶ τοὺς κατηγόρους αὐτοῦ‎ , ζητουμένων τότε τῶν ἀπὸ τῆς βασιλικῆς ἸουδαίωνJewish, Jews φυλῆς , ὡς ἂν ἐξ αὐτῶν ὄντας ἁλῶναι συνέβη .	And the same writer says that his accusers also, when search was made for the descendants of the royal house of the Jews, were arrested as belonging to that family.
32-7 λογισμῷ δ᾽ ἂν καὶ τὸν ΣυμεῶναSymeon, Simeon τῶν αὐτοπτῶν καὶ αὐτηκόων εἴποι ἄν τις γεγονέναι τοῦ κυρίου , τεκμηρίῳ τῷ μήκει τοῦ χρόνου τῆς αὐτοῦ‎ ζωῆς χρώμενος καὶ τῷ μνημονεύειν τὴν‎ τῶν εὐαγγελίων γραφὴ ΜαρίαςMary τῆς τοῦ ΚλωπᾶClopas , οὗ γεγονέναι αὐτὸν καὶ πρότερον ὁ λόγος ἐδήλωσεν .	And it might be reasonably assumed that Symeon was one of those who saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown.
32-8 Ὁ δ᾽ αὐτὸς συγγραφεὺς καὶ ἑτέρους ἀπογόνους ἑνὸς τῶν φερομένων ἀδελφῶν τοῦ σωτῆρος , ᾧ ὄνομα ἸούδαςJudas , φησὶν εἰς τὴν‎ αὐτὴν ἐπιβιῶναι βασιλείαν μετὰ τὴν‎ ἤδη πρότερον ἱστορηθεῖσαν αὐτῶν ὑπὲρ τῆς εἰς τὸν ΧριστὸνChrist πίστεως ἐπὶ ΔομετιανοῦDomitian μαρτυρίαν , γράφει δὲ οὕτως ·	The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign. He writes as follows:
32-9 “ ἔρχονται οὖν καὶ προηγοῦνται πάσης ἐκκλησίας ὡς μάρτυρες καὶ ἀπὸ γένους τοῦ κυρίου , καὶ γενομένης εἰρήνης βαθείας ἐν πάσῃ ἐκκλησίᾳ , μένουσι μέχρι ΤραϊανοῦTrajan ΚαίσαροςCaesar , μέχρις οὗ ὁ ἐκ θείου τοῦ κυρίου , ὁ προειρημένος ΣίμωνSimon υἱὸς ΚλωπᾶClopas , συκοφαντηθεὶς ὑπὸ τῶν αἱρέσεων ὡσαύτως κατηγορήθη καὶ αὐτὸς ἐπὶ τῷ αὐτῷ λόγῳ ἐπὶ ἈττικοῦAtticus τοῦ ὑπατικοῦ .	“They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus.
32-10 καὶ ἐπὶ πολλαῖς ἡμέραις αἰκιζόμενος ἐμαρτύρησεν , ὡς πάντας ὑπερθαυμάζειν καὶ τὸν ὑπατικὸν πῶς ρκ τυγχάνων ἐτῶν ὑπέμεινεν , καὶ ἐκελεύσθηto urge, command σταυρωθῆναι .”	And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified.”
32-11 Ἐπὶ τούτοις ὁ αὐτὸς ἀνὴρ διηγούμενος τὰ κατὰ τοὺς δηλουμένους , ἐπιλέγει ὡς ἄρα μέχρι τῶν τότε χρόνων παρθένος καθαρὰ καὶ ἀδιάφθορος ἔμεινεν ἡ ἐκκλησία , ἐν ἀδήλῳ που σκότει ὡς εἰ φωλευόντων εἰς ἔτι τότε τῶν , εἰ καί τινες ὑπῆρχον , παραφθείρειν ἐπιχειρούντων τὸν ὑγιῆ κανόνα τοῦ σωτηρίου κηρύγματος ·	In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness.
32-12 ὡς δ᾽ ὁ ἱερὸς τῶν ἀποστόλων χορὸς διάφορον εἰλήφει τοῦ βίου τέλος παρεληλύθει τε ἡ γενεὰ ἐκείνη τῶν αὐταῖς ἀκοαῖς τῆς ἐνθέου σοφίας ἐπακοῦσαι κατηξιωμένων , τηνικαῦτα τῆς ἀθέου πλάνης ἀρχὴν ἐλάμβανεν ἡ σύστασις διὰ τῆς τῶν ἑτεροδιδασκάλων ἀπάτης , οἳ καὶ ἅτε μηδενὸς ἔτι τῶν ἀποστόλων λειπομένου , γυμνῇ λοιπὸν ᾔδη κεφαλῇ τῷ τῆς ἀληθείας κηρύγματι τὴν‎ ψευδώνυμον γνῶσιν ἀντικηρύττειν ἐπεχείρουν .	But when the sacred college of apostles had suffered death in various forms, and the generation of those who had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the “knowledge which is falsely so-called.”

Chapter 33

33-1 Τοσοῦτός γε μὴν ἐν πλείοσι τόποις ὁ καθ᾽ ἡμῶν ἐπετάθη τότε διωγμός , ὡς ΠλίνιονPlinius ΣεκοῦνδονSecundus , ἐπισημότατον ἡγεμόνων , ἐπὶ τῷ πλήθει τῶν μαρτύρων κινηθέντα , βασιλεῖ κοινώσασθαι περὶ τοῦ πλήθους τῶν ὑπὲρ τῆς πίστεως ἀναιρουμένων ,	So great a persecution was at that time opened against us in many places that Plinius Secundus, one of the most noted of governors, being disturbed by the great number of martyrs, communicated with the emperor concerning the multitude of those who were put to death for their faith.
33-2 ἅμα δ᾽ ἐν ταὐτῷ μηνῦσαι μηδὲν ἀνόσιονprofane μηδὲ παρὰ τοὺς νόμους πράττειν αὐτοὺς κατειληφέναι , πλὴν τό γε ἅμα τῇ ἕῳ διεγειρομένους τὸν ΧριστὸνChrist Θεοῦ δίκην ὑμνεῖν , τὸ δὲ μοιχεύειν καὶ φονεύειν καὶ τὰ συγγενῆ τούτοις ἀθέμιτα πλημμελήματα καὶ αὐτοὺς ἀπαγορεύεινto forbid πάντα τε πράττειν ἀκολούθως τοῖς νόμοις ·	At the same time, he informed him in his communication that he had not heard of their doing anything profane or contrary to the laws — except that they arose at dawn and sang hymns to Christ as a God; but that they renounced adultery and murder and like criminal offences, and did all things in accordance with the laws.
33-3 πρὸς ἃ τὸν ΤραϊανὸνTrajan δόγμα τοιόνδε τεθεικέναι , τὸ ΧριστιανῶνChristians φῦλον μὴ ἐκζητεῖσθαιto seek out μέν , ἐμπεσὸν δὲ κολάζεσθαι ·	In reply to this Trajan made the following decree: that the race of Christians should not be sought after, but when found should be punished.
33-4 δι᾽ οὗ ποσῶς μὲν τοῦ διωγμοῦ σβεσθῆναι τὴν‎ ἀπειλὴν σφοδρότατα ἐγκειμένην , οὐ χεῖρόν γε μὴν τοῖς κακουργεῖν περὶ ἡμᾶς ἐθέλουσιν λείπεσθαι προφάσεις ,	On account of this the persecution which had threatened to be a most terrible one was to a certain degree checked, but there were still left plenty of pretexts for those who wished to do us harm.
33-5 ἔσθ᾽ ὅπῃ μὲν τῶν δήμων , ἔσθ᾽ ὅπῃ δὲ καὶ τῶν κατὰ χώρας ἀρχόντων τὰς καθ᾽ ἡμῶν συσκευαζομένων ἐπιβουλάς , ὡς καὶ ἄνευ προφανῶν διωγμῶν μερικοὺς κατ᾽ ἐπαρχίαν ἐξάπτεσθαιto fasten from πλείους τε τῶν πιστῶν διαφόροις ἐναγωνίζεσθαιto fight, compete μαρτυρίοις .	Sometimes the people, sometimes the rulers in various places, would lay plots against us, so that, although no great persecutions took place, local persecutions were nevertheless going on in particular provinces, and many of the faithful endured martyrdom in various forms.
33-6 εἴληπται δ᾽ ἡ ἱστορία ἐξ ἧς ἀνώτερον δεδηλώκαμεν τοῦ ΤερτυλλιανοῦTertullian ῬωμαϊκῆςLatin, Roman ἀπολογίας , ἧς ἡ ἑρμηνεία τοῦτον ἔχει τὸν τρόπον	We have taken our account from the Latin Apology of Tertullian which we mentioned above. The translation runs as follows:
33-7 “καίτοι εὑρήκαμεν καὶ τὴν‎ εἰς ἡμᾶς ἐπιζήτησιν κεκωλυμένην .	“And indeed we have found that search for us has been forbidden.
33-8 ΠλίνιοςPliny γὰρ ΣεκοῦνδοςSecundus ἡγούμενος ἐπαρχίου κατακρίνας ΧριστιανούςChristians τινας καὶ τῆς ἀξίας ἐκβαλών , ταραχθεὶς τῷ πλήθει , διὰ ἠγνόει τί αὐτῷ λοιπὸν εἴη πρακτέον , ΤραϊανῷTrajan τῷ βασιλεῖ ἀνεκοινώσατο λέγων ἔξω τοῦ μὴ βούλεσθαι αὐτοὺς εἰδωλολατρεῖν οὐδὲν ἀνόσιονprofane ἐν αὐτοῖς εὑρηκέναι ·	For when Plinius Secundus, the governor of a province, had condemned certain Christians and deprived them of their dignity, he was confounded by the multitude, and was uncertain what further course to pursue. He therefore communicated with Trajan the emperor, informing him that, aside from their unwillingness to sacrifice, he had found no impiety in them.
33-9 ἐμήνυενto disclose, reveal δὲ καὶ τοῦτο , ἀνίστασθαι ἕωθεν τοὺς ΧριστιανοὺςChristians καὶ τὸν ΧριστὸνChrist Θεοῦ δίκην ὑμνεῖν καὶ πρὸς τὸ τὴν‎ ἐπιστήμην 1 αὐτῶν διαφυλάσσειν κωλύεσθαι φονεύειν , μοιχεύειν , πλεονεκτεῖν , ἀποστερεῖνto rob, defraud καὶ τὰ τούτοις ὅμοια .	And he reported this also, that the Christians arose early in the morning and sang hymns unto Christ as a God, and for the purpose of preserving their discipline1forbade murder, adultery, avarice, robbery, and the like.

33-10 πρὸς ταῦτα ἀντέγραψεν ΤραϊανὸςTrajan τὸ τῶν ΧριστιανῶνChristians φῦλον μὴ ἐκζητεῖσθαιto seek out μέν , ἐμπεσὸν δὲ κολάζεσθαι .”	In reply to this Trajan wrote that the race of Christians should not be sought after, but when found should be punished.”
33-11 καὶ ταῦτα μὲν ἐν τούτοις ἦν .	Such were the events which took place at that time.

Chapter 34

34-1 Τῶν δ᾽ ἐπὶ ῬώμηςRome ἐπισκόπων ἔτει τρίτῳ τῆς τοῦ προειρημένου βασιλέως ἀρχῆς ΚλήμηςClement ΕὐαρέστῳEvarestos παραδοὺς τὴν‎ λειτουργίαν ἀναλύει τὸν βίον , τὰ πάντα προστὰς ἔτεσιν ἐννέα τῆς τοῦ θείου λόγου διδασκαλίας .

In the third year of the reign of the emperor mentioned above, Clement committed the episcopal government of the church of Rome to Evarestus, and departed this life after he had superintended the teaching of the divine word nine years in all.

Chapter 35

35-1 Ἀλλὰ καὶ τοῦ ΣυμεῶνοςSymeon τὸν δηλωθέντα τελειωθέντος τρόπον , τῆς ἐν ἹεροσολύμοιςJerusalem ἐπισκοπῆς τὸν θρόνον ἸουδαῖόςJew τις ὄνομα ἸοῦστοςJustus , μυρίων ὅσων ἐκ περιτομῆς εἰς τὸν ΧριστὸνChrist τηνικαῦτα πεπιστευκότων εἷς καὶ αὐτὸς ὤν , διαδέχεται .

But when Symeon also had died in the manner described, a certain Jew by the name of Justus succeeded to the episcopal throne in Jerusalem. He was one of the many thousands of the circumcision who at that time believed in Christ.

Chapter 36

36-1 Διέπρεπέν γε μὴν κατὰ τούτους ἐπὶ τῆς ἈσίαςAsia τῶν ἀποστόλων ὁμιλητὴς ΠολύκαρποςPolycarp , τῆς κατὰ ΣμύρνανSmyrna ἐκκλησίας πρὸς τῶν αὐτοπτῶν καὶ ὑπηρετῶν τοῦ κυρίου τὴν‎ ἐπισκοπὴν ἐγκεχειρισμένος ·	At that time Polycarp, a disciple of the apostles, was a man of eminence in Asia, having been entrusted with the episcopate of the church of Smyrna by those who had seen and heard the Lord.
36-2 καθ᾽ ὃν ἐγνωρίζετο ΠαπίαςPapias , τῆς ἐν ἹεραπόλειHierapolis παροικίας καὶ αὐτὸς ἐπίσκοπος , ὅ τε παρὰ πλείστοις εἰς ἔτι νῦν διαβόητος ἸγνάτιοςIgnatius , τῆς κατὰ ἈντιόχειανAntioch ΠέτρουPeter διαδοχῆς δεύτερος τὴν‎ ἐπισκοπὴν κεκληρωμένος .	And at the same time Papias, bishop of the parish of Hierapolis, became well known, as did also Ignatius, who was chosen bishop of Antioch, second in succession to Peter, and whose fame is still celebrated by a great many.
36-3 λόγος δ᾽ ἔχει τοῦτον ἀπὸ ΣυρίαςSyria ἐπὶ τὴν‎ ῬωμαίωνRoman, Latin πόλιν ἀναπεμφθέντα , θηρίων γενέσθαι βορὰν τῆς εἰς ΧριστὸνChrist μαρτυρίας ἕνεκεν ·	Report says that he was sent from Syria to Rome, and became food for wild beasts on account of his testimony to Christ.
36-4 καὶ δὴ τὴν‎ δι᾽ ἈσίαςAsia ἀνακομιδὴν μετ᾽ ἐπιμελεστάτης φρουρῶν φυλακῆς ποιούμενος , τὰς κατὰ πόλιν αἷς ἐπεδήμει , παροικίας ταῖς διὰ λόγων ὁμιλίαις τε καὶ προτροπαῖς ἐπιρρωννύς ,	And as he made the journey through Asia under the strictest military surveillance, he fortified the parishes in the various cities where he stopped by oral homilies and exhortations,
36-5 ἐν πρώτοις μάλιστα προφυλάττεσθαι τὰς αἱρέσεις ἄρτι τότε πρῶτον ἐπιπολαζούσας παρῄνει προύτρεπέν τε ἀπρὶξtightly ἔχεσθαι τῆς τῶν ἀποστόλων παραδόσεως ,	and warned them above all to be especially on their guard against the heresies that were then beginning to prevail, and exhorted them to hold fast to the tradition of the apostles.
36-6 ἣν ὑπὲρ ἀσφαλείας καὶ ἐγγράφως ἤδη μαρτυρόμενος διατυποῦσθαι ἀναγκαῖον ἡγεῖτο .	Moreover, he thought it necessary to attest that tradition in writing, and to give it a fixed form for the sake of greater security.
36-7 οὕτω δῆτα ἐν ΣμύρνῃSmyrna γενόμενος , ἔνθα ὁ ΠολύκαρποςPolycarp ἦν , μίαν μὲν τῇ κατὰ τὴν‎ ἜφεσονEphesus ἐπιστολὴν ἐκκλησίᾳ γράφει , ποιμένος αὐτῆς μνημονεύων ὈνησίμουOnesimus , ἑτέραν δὲ τῇ ἐν ΜαγνησίᾳMagnesia τῇ πρὸς ΜαιάνδρῳMeander , ἔνθα πάλιν ἐπιστρέψας ἐπισκόπου ΔαμᾶDamas μνήμην πεποίηται , καὶ τῇ ἐν ΤράλλεσιTralles δὲ ἄλλην , ἧς ἄρχοντα τότε ὄντα ΠολύβιονPolybius ἱστορεῖ .	So when he came to Smyrna, where Polycarp was, he wrote an epistle to the church of Ephesus, in which he mentions Onesimus, its pastor; and another to the church of Magnesia, situated upon the Maeander, in which he makes mention again of a bishop Damas; and finally one to the church of Tralles, whose bishop, he states, was at that time Polybius.
36-8 πρὸς ταύταις καὶ τῇ ῬωμαίωνRoman, Latin ἐκκλησίᾳ γράφει , ᾗ καὶ παράκλησιν προτείνει ὡς μὴ παραιτησάμενοι τοῦ μαρτυρίου τῆς ποθουμένης αὐτὸν ἀποστερήσαιενto rob, defraud ἐλπίδος ·	In addition to these he wrote also to the church of Rome, entreating them not to secure his release from martyrdom, and thus rob him of his earnest hope.
36-9 ἐξ ὧν καὶ βραχύτατα εἰς ἐπίδειξιν τῶν εἰρημένων παραθέσθαι ἄξιον .	In confirmation of what has been said it is proper to quote briefly from this epistle.
36-10 γράφει δὴ οὖν κατὰ λέξιν ·	He writes as follows:
36-11 “ἀπὸ ΣυρίαςSyria μέχρι ῬώμηςRome θηριομαχῶ διὰ γῆς καὶ θαλάσσης , νυκτὸς καὶ ἡμέρας , ἐνδεδεμένος δέκα λεοπάρδοις , ὅ ἐστιν στρατιωτικὸν τάγμα , οἳ καὶ εὐεργετούμενοι χείρονες γίνονται , ἐν δὲ τοῖς ἀδικήμασιν αὐτῶν μᾶλλον μαθητεύομαι · ἀλλ᾽ οὐ παρὰ τοῦτο δεδικαίωμαι .	“From Syria even unto Rome I fight with wild beasts, by land and by sea, by night and by day, being bound amidst ten ‘leopards’ (that is, a company of soldiers) who only become worse when they are well treated. In the midst of their wrongdoings, however, I am more fully learning discipleship, but I am not thereby justified.
36-12 ὀναίμην τῶν θηρίων τῶν ἐμοὶ ἑτοίμων , ἃ καὶ εὔχομαι σύντομά μοι εὑρεθῆναι · ἃ καὶ κολακεύσω συντόμως με καταφαγεῖν , οὐχ ὥσπερ τινῶν δειλαινόμενα οὐχ ἥψαντο , κἂν αὐτὰ δὲ ἄκοντα μὴ θέλῃ , ἐγὼ προσβιάσομαι .	May I have joy of the beasts that are prepared for me; and I pray that I may find them ready; I will even coax them to devour me quickly that they may not treat me as they have some whom they have refused to touch through fear. And if they are unwilling, I will compel them.
36-13 συγγνώμην μοι ἔχετε ·	Forgive me.
36-14 τί μοι συμφέρει , ἐγὼ γινώσκω , νῦν ἄρχομαι μαθητὴς εἶναι .	I know what is expedient for me. Now do I begin to be a disciple.
36-15 μηδέν με ζηλώσαι τῶν ὁρατῶν καὶ ἀοράτωνinvisible , ἵνα ἸησοῦJesus, Joshua ΧριστοῦChrist ἐπιτύχω ·	May nothing of things visible and things invisible envy me; that I may attain unto Jesus Christ.
36-16 πῦρ καὶ σταυρὸς θηρίων τε συστάσεις , σκορπισμοὶ ὀστέων , συγκοπαὶ μελῶν , ἀλεσμοὶ ὅλου τοῦ σώματος , κολάσεις τοῦ διαβόλου εἰς ἐμὲ ἐρχέσθωσαν , μόνον ἵνα ἸησοῦJesus, Joshua ΧριστοῦChrist ἐπιτύχω .”	Let fire and cross and attacks of wild beasts, let wrenching of bones, cutting of limbs, crushing of the whole body, tortures of the devil — let all these come upon me if only I may attain unto Jesus Christ.”
36-17 Καὶ ταῦτα μὲν ἀπὸ τῆς δηλωθείσης πόλεως ταῖς καταλεχθείσαις ἐκκλησίαις διετυπώσατο ·	These things he wrote from the above-mentioned city to the churches referred to.
36-18 ἤδη δ᾽ ἐπέκεινα τῆς ΣμύρνηςSmyrna γενόμενος , ἀπὸ ΤρωάδοςTroas τοῖς τε ἐν ΦιλαδελφίᾳPhiladelphia αὖθις διὰ γραφῆς ὁμιλεῖ καὶ τῇ ΣμυρναίωνSmyrna ἐκκλησίᾳ ἰδίως τε τῷ ταύτης προηγουμένῳ ΠολυκάρπῳPolycarp ·	And when he had left Smyrna he wrote again from Troas to the Philadelphians and to the church of Smyrna; and particularly to Polycarp, who presided over the latter church.
36-19 ὃν οἷα δὴ ἀποστολικὸνapostolic ἄνδρα εὖ μάλα γνωρίζων , τὴν‎ κατ᾽ ἈντιόχειανAntioch αὐτῷ ποίμνην οἷα γνήσιος καὶ ἀγαθὸς ποιμὴν παρατίθεται , τὴν‎ περὶ αὐτῆς φροντίδα διὰ σπουδῆς ἔχειν αὐτὸν ἀξιῶν .	And since he knew him well as an apostolic man, he commended to him, like a true and good shepherd, the flock at Antioch, and besought him to care diligently for it.
36-20 ὁ δ᾽ αὐτὸς ΣμυρναίοιςSmyrnaeans γράφων , οὐκ οἶδ᾽ ὁπόθεν ῥητοῖς συγκέχρηται , τοιαῦτά τινα περὶ τοῦ ΧριστοῦChrist διεξιών ·	And the same man, writing to the Smyrnaeans, used the following words concerning Christ, taken I know not whence:
36-21 “ἐγὼ δὲ καὶ μετὰ τὴν‎ ἀνάστασιν ἐν σαρκὶ αὐτὸν οἶδα καὶ πιστεύω ὄντα .	“But I know and believe that he was in the flesh after the resurrection.
36-22 καὶ ὅτε πρὸς τοὺς περὶ ΠέτρονPeter ἐλήλυθεν , ἔφη αὐτοῖς · ‘λάβετε , ψηλαψήσατέ με καὶ ἴδετε ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον .’ καὶ εὐθὺς αὐτοῦ‎ ἥψαντο καὶ ἐπίστευσαν .”	And when he came to Peter and his companions he said to them, Take, handle me, and see that I am not an incorporeal spirit. And immediately they touched him and believed.”
36-23 Οἶδεν δὲ αὐτοῦ‎ τὸ μαρτύριον καὶ ὁ ΕἰρηναῖοςIrenaeus , καὶ τῶν ἐπιστολῶν αὐτοῦ‎ μνημονεύει , λέγων οὕτως · “ὡς εἶπέν τις τῶν ἡμετέρων , διὰ τὴν‎ πρὸς Θεὸν μαρτυρίαν κατακριθεὶς πρὸς θηρία , ὅτι ‘σῖτός εἰμι Θεοῦ καὶ δι᾽ ὀδόντων θηρίων ἀλήθομαι , ἵνα καθαρὸς ἄρτος εὑρεθῶ .’ ”	Irenaeus also knew of his martyrdom and mentions his epistles in the following words: “As one of our people said, when he was condemned to the beasts on account of his testimony unto God, ‘I am God’s wheat, and by the teeth of wild beasts am I ground, that I may be found pure bread.’ ”
36-24 Καὶ ὁ ΠολύκαρποςPolycarp δὲ τούτων αὐτῶν μέμνηται ἐν τῇ φερομένῃ αὐτοῦ‎ πρὸς ΦιλιππησίουςPhilippians ἐπιστολῇ φάσκων αὐτοῖς ῥήμασιν ·	Polycarp also mentions these letters in the epistle to the Philippians which is ascribed to him. His words are as follows:
36-25 “παρακαλῶ οὖν πάντας ὑμᾶς πειθαρχεῖν καὶ ἀσκεῖν πᾶσαν ὑπομονήν , ἣν εἴδετε κατ᾽ ὀφθαλμοὺς οὐ μόνον ἐν τοῖς μακαρίοις ἸγνατίῳIgnatius καὶ ῬούφῳRufus καὶ ΖωσίμῳZosimus , ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν καὶ ἐν αὐτῷ ΠαύλῳPaul καὶ τοῖς λοιποῖς ἀποστόλοις , πεπεισμένους ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον , ἀλλ᾽ ἐν πίστει καὶ Δικαιοσύνῃ , καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶν παρὰ κυρίῳ , ᾧ καὶ συνέπαθον .	“I exhort all of you, therefore, to be obedient and to practice all patience such as you saw with your own eyes not only in the blessed Ignatius and Rufus and Zosimus, but also in others from among yourselves as well as in Paul himself and the rest of the apostles; being persuaded that all these ran not in vain, but in faith and righteousness, and that they are gone to their rightful place beside the Lord, with whom also they suffered.
36-26 οὐ γὰρ τὸν νῦν ἠγάπησαν αἰῶνα , ἀλλὰ τὸν ὑπὲρ ἡμῶν ἀποθανόντα καὶ δι᾽ ἡμᾶς ὑπὸ τοῦ Θεοῦ ἀναστάντα .”	For they loved not the present world, but him that died for our sakes and was raised by God for us.”
36-27 καὶ ἑξῆς ἐπιφέρει · “ἐγράψατέ μοι καὶ ὑμεῖς καὶ ἸγνάτιοςIgnatius , ἵν᾽ ἐάν τις ἀπέρχηται εἰς ΣυρίανSyria , καὶ τὰ παρ᾽ ὑμῶν ἀποκομίσῃ γράμματα · ὅπερ ποιήσω , ἐὰν λάβω καιρὸν εὔθετον , εἴτε ἐγὼ εἴτε ὃν πέμπω πρεσβεύσοντα καὶ περὶ ὑμῶν .	And afterward he adds: “You have written to me, both you and Ignatius, that if any one go to Syria he may carry with him the letters from you. And this I will do if I have a suitable opportunity, either I myself or one whom I send to be an ambassador for you also.
36-28 τὰς ἐπιστολὰς ἸγνατίουIgnatius τὰς πεμφθείσας ἡμῖν ὑπ᾽ αὐτοῦ‎ καὶ ἄλλας ὅσας εἴχομεν παρ᾽ ἡμῖν , ἐπέμψαμεν ὑμῖν , καθὼς ἐνετείλασθε ·	The epistles of Ignatius which were sent to us by him and the others which we had with us we sent to you as you gave charge.
36-29 αἵτινες ὑποτεταγμέναι εἰσὶν τῇ ἐπιστολῇ ταύτῃ · ἐξ ὧν μεγάλα ὠφεληθῆναι δυνήσεσθε . περιέχουσι γὰρ πίστιν καὶ ὑπομονὴν καὶ πᾶσαν οἰκοδομὴν τὴν‎ εἰς τὸν κύριον ἡμῶν ἀνήκουσαν .”	They are appended to this epistle, and from them you will be able to derive great advantage. For they comprise faith and patience, and every kind of edification that pertains to our Lord.”
36-30 καὶ τὰ μὲν περὶ τὸν ἸγνάτιονIgnatius τοιαῦτα ·	So much concerning Ignatius.
36-31 διαδέχεται δὲ μετ᾽ αὐτὸν τὴν‎ ἈντιοχείαςAntioch ἐπισκοπὴν ἭρωςHeros .	But he was succeeded by Heros in the episcopate of the church of Antioch.

Chapter 37

37-1 Τῶν δὲ κατὰ τούτους διαλαμψάντων καὶ ΚοδρᾶτοςQuadratus ἦν , ὃν ἅμα ταῖς ΦιλίππουPhilip θυγατράσιν προφητικῷ χαρίσματι λόγος ἔχει διαπρέψαι ,	Among those who were celebrated at that time was Quadratus, who, report says, was renowned along with the daughters of Philip for his prophetical gifts.
37-2 καὶ ἄλλοι δ᾽ ἐπὶ τούτοις πλείους ἐγνωρίζοντο κατὰ τούσδε , τὴν‎ πρώτην τάξιν τῆς τῶν ἀποστόλων ἐπέχοντες διαδοχῆς ·	And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles.
37-3 οἳ καί , ἅτε τηλικῶνδε ὄντες θεοπρεπεῖς μαθηταί , τοὺς κατὰ πάντα τόπον τῶν ἐκκλησιῶν προκαταβληθέντας ὑπὸ τῶν ἀποστόλων θεμελίους ἐπῳκοδόμουν , αὔξοντες εἰς πλέον τὸ Κήρυγμα καὶ τὰ σωτήρια σπέρματα τῆς τῶν οὐρανῶν βασιλείας ἀνὰ πᾶσαν εἰς πλάτος ἐπισπείροντες τὴν‎ οἰκουμένην .	And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the Gospel more and more widely and scattered the saving seeds of the kingdom of heaven far and near throughout the whole world.
37-4 καὶ γὰρ δὴ πλεῖστοι τῶν τότε μαθητῶν σφοδροτέρῳ φιλοσοφίας 1 ἔρωτι πρὸς τοῦ θείου λόγου τὴν‎ ψυχὴν πληττόμενοι , τὴν‎ σωτήριον πρότερον ἀπεπλήρουνto fill up παρακέλευσιν , ἐνδεέσινpoor, needy νέμοντες τὰς οὐσίας ,	For indeed most of the disciples of that time, animated by the divine word with a more ardent love for philosophy,1had already fulfilled the command of the Saviour, and had distributed their goods to the needy.

37-5 εἶτα δὲ ἀποδημίαςan absence, journey στελλόμενοι ἔργον ἐπετέλουν εὐαγγελιστῶν , τοῖς ἔτι πάμπαν ἀνηκόοιςwithout hearing τοῦ τῆς πίστεως λόγου κηρύττειν φιλοτιμούμενοι καὶ τὴν‎ τῶν θείων εὐαγγελίων παραδιδόναι γραφήν .	Then starting out upon long journeys they performed the office of evangelists, being filled with the desire to preach Christ to those who had not yet heard the word of faith, and to deliver to them the divine Gospels.
37-6 οὗτοι δὲ θεμελίους τῆς πίστεως ἐπὶ ξένοις τισὶ τόποις αὐτὸ μόνον καταβαλλόμενοι ποιμένας τε καθιστάντες ἑτέρους τούτοις τε αὐτοῖς ἐγχειρίζοντες τὴν‎ τῶν ἀρτίως εἰσαχθέντων γεωργίαν , ἑτέρας αὐτοὶ πάλιν ἐπιστρέψας χώρας τε καὶ ἔθνη μετῄεσαν σὺν τῇ ἐκ Θεοῦ χάριτι καὶ συνεργίᾳ ,	And when they had only laid the foundations of the faith in foreign places, they appointed others as pastors, and entrusted them with the nurture of those who had recently been brought in, while they themselves went on again to other countries and nations, with the grace and the co-operation of God.
37-7 ἐπεὶ καὶ τοῦ θείου πνεύματος εἰς ἔτι τότε δι᾽ αὐτῶν πλεῖσται παράδοξοι δυνάμεις ἐνήργουντοto be in action , ὥστε ἀπὸ πρώτης ἀκροάσεως ἀθρόως αὔτανδρα πλήθη προθύμως τὴν‎ εἰς τὸν τῶν ὅλων δημιουργὸν εὐσέβειαν ἐν ταῖς αὐτῶν ψυχαῖς καταδέχεσθαι .	For a great many wonderful works were done through them by the power of the divine Spirit, so that at the first hearing whole multitudes of men eagerly embraced the religion of the Creator of the universe.
37-8 Ἀδυνάτου δ᾽ ὄντος ἡμῖν ἅπαντας ἐξ ὀνόματος ἀπαριθμεῖσθαιto count over ὅσοι ποτὲ κατὰ τὴν‎ πρώτην τῶν ἀποστόλων διαδοχὴν ἐν ταῖς κατὰ τὴν‎ οἰκουμένην ἐκκλησίαις γεγόνασιν ποιμένες ἢ καὶ εὐαγγελισταί , τούτων εἰκότως ἐξ ὀνόματος γραφῇ μόνων τὴν‎ μνήμην κατατεθείμεθα , ὧν ἔτι καὶ νῦν εἰς ἡμᾶς δι᾽ ὑπομνημάτων τῆς ἀποστολικῆς διδασκαλίας ἡ παράδοσις φέρεται .	But since it is impossible for us to enumerate the names of all that became shepherds or evangelists in the churches throughout the world in the age immediately succeeding the apostles, we have recorded, as was fitting, the names of those only who have transmitted the apostolic doctrine to us in writings still extant.

Chapter 38

38-1 ὥσπερ οὖν ἀμέλει τοῦ ἸγνατίουIgnatius ἐν αἷς κατελέξαμεν ἐπιστολαῖς , καὶ τοῦ ΚλήμεντοςClement ἐν τῇ ἀνωμολογημένῃ παρὰ πᾶσιν , ἣν ἐκ προσώπου τῆς ῬωμαίωνRoman, Latin ἐκκλησίας τῇ ΚορινθίωνCorinth διετυπώσατο ·	Thus Ignatius has done in the epistles which we have mentioned, and Clement in his epistle which is accepted by all, and which he wrote in the name of the church of Rome to the church of Corinth.
38-2 ἐν ᾗ τῆς πρὸς ἙβραίουςHebrews πολλὰ νοήματα παραθείς , ἤδη δὲ καὶ αὐτολεξεὶ ῥητοῖς τισιν ἐξ αὐτῆς χρησάμενος , σαφέστατα παρίστησιν ὅτι μὴ νέον ὑπάρχει τὸ σύγγραμμα ,	In this epistle he gives many thoughts drawn from the Epistle to the Hebrews, and also quotes verbally some of its expressions, thus showing most plainly that it is not a recent production.
38-3 ὅθεν δὴ καὶ εἰκότως ἔδοξεν αὐτὸ τοῖς λοιποῖς ἐγκαταλεχθῆναι γράμμασι τοῦ ἀποστόλου .	Wherefore it has seemed reasonable to reckon it with the other writings of the apostle.
38-4 ἙβραίοιςHebrews γὰρ διὰ τῆς πατρίου γλώττης ἐγγράφως ὡμιληκότος τοῦ ΠαύλουPaul, Paulus , οἳ μὲν τὸν εὐαγγελιστὴν ΛουκᾶνLuke , οἳ δὲ τὸν ΚλήμενταClement τοῦτον αὐτὸν ἑρμηνεῦσαι λέγουσι τὴν‎ γραφήν ·	For as Paul had written to the Hebrews in his native tongue, some say that the evangelist Luke, others that this Clement himself, translated the epistle.
38-5 ὃ καὶ μᾶλλον ἂν εἴη ἀληθὲς τῷ τὸν ὅμοιον τῆς φράσεως χαρακτῆρα τὴν‎ τε τοῦ ΚλήμεντοςClement ἐπιστολὴν καὶ τὴν‎ πρὸς ἙβραίουςHebrews ἀποσῴζεινto save from καὶ τῷ μὴ πόρρω τὰ ἐν ἑκατέροις τοῖς συγγράμμασι νοήματα καθεστάναι .	The latter seems more probable, because the epistle of Clement and that to the Hebrews have a similar character concerning style, and still further because the thoughts contained in the two works are not very different.
38-6 ἰστέον δ᾽ ὡς καὶ δευτέρα τις εἶναι λέγεται τοῦ ΚλήμεντοςClement ἐπιστολή , οὐ μὴν ἔθ᾽ ὁμοίως τῇ προτέρᾳ καὶ ταύτην γνώριμον ἐπιστάμεθα , ὅτι μηδὲ τοὺς ἀρχαίους αὐτῇ κεχρημένους ἴσμεν .	But it must be observed also that there is said to be a second epistle of Clement. But we do not know that this is recognized like the former, for we do not find that the ancients have made any use of it.
38-7 ἤδη δὲ καὶ ἕτερα πολυεπῆ καὶ μακρὰ συγγράμματα ὡς τοῦ αὐτοῦ‎ χθὲς καὶ πρῴην τινὲς προήγαγον , ΠέτρουPeter δὴ καὶ ἈπίωνοςApion 1 διαλόγους περιέχοντα ·	And certain men have lately brought forward other wordy and lengthy writings under his name, containing dialogues of Peter and Apion.1

38-8 ὧν οὐδ᾽ ὅλως μνήμη τις παρὰ τοῖς παλαιοῖς φέρεται , οὐδὲ γὰρ καθαρὸν τῆς ἀποστολικῆς ὀρθοδοξίας ἀποσῴζειto save from τὸν χαρακτῆρα .

But no mention has been made of these by the ancients; for they do not even preserve the pure stamp of apostolic orthodoxy.

Chapter 39

39-1 Ἡ μὲν οὖν τοῦ ΚλήμεντοςClement ὁμολογουμένη γραφὴ πρόδηλος , εἴρηται δὲ καὶ τὰ ἸγνατίουIgnatius καὶ ΠολυκάρπουPolycarp ·	The acknowledged writing of Clement is well known. We have spoken also of the works of Ignatius and Polycarp.
39-2 τοῦ δὲ ΠαπίαPapias συγγράμματα πέντε τὸν ἀριθμὸν φέρεται , ἃ καὶ ἐπιγέγραπται “Λογίων κυριακῶν ἐξηγήσεως .”	There are extant five books of Papias, which bear the title “Expositions of Oracles of the Lord.”
39-3 τούτων καὶ ΕἰρηναῖοςIrenaeus ὡς μόνων αὐτῷ γραφέντων μνημονεύει , ὧδέ πως λέγων ·	Irenaeus makes mention of these as the only works written by him, in the following words:
39-4 “ταῦτα δὲ καὶ ΠαπίαςPapias ὁ ἸωάννουJohn μὲν ἀκουστής , ΠολυκάρπουPolycarp δὲ ἑταῖρος γεγονώς , ἀρχαῖος 1 ἀνήρ , ἐγγράφως ἐπιμαρτυρεῖ ἐν τῇ τετάρτῃ τῶν ἑαυτοῦ βιβλίων .	“These things are attested by Papias, an ancient1man who was a hearer of John and a companion of Polycarp, in his fourth book.”

39-5 ἔστιν γὰρ αὐτῷ πέντε βιβλία συντεταγμένα .”	For five books have been written by him.
39-6 καὶ ὁ μὲν ΕἰρηναῖοςIrenaeus ταῦτα ·	These are the words of Irenaeus.
39-7 αὐτός γε μὴν ὁ ΠαπίαςPapias κατὰ τὸ προοίμιον τῶν αὐτοῦ‎ λόγων ἀκροατὴν μὲν καὶ αὐτόπτην οὐδαμῶς ἑαυτὸν γενέσθαι τῶν ἱερῶν ἀποστόλων ἐμφαίνει , παρειληφέναι δὲ τὰ τῆς πίστεως παρὰ τῶν ἐκείνοις γνωρίμων διδάσκει δι᾽ ὧν φησιν λέξεων ·	But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends. He says:
39-8 “οὐκ ὀκνήσω δέ σοι καὶ ὅσα ποτὲ παρὰ τῶν πρεσβυτέρων καλῶς ἔμαθον καὶ καλῶς ἐμνημόνευσα , συγκατατάξαι ταῖς ἑρμηνείαις , διαβεβαιούμενος ὑπὲρ αὐτῶν ἀλήθειαν .	“But I shall not hesitate also to put down for you along with my interpretations whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth.
39-9 οὐ γὰρ τοῖς τὰ πολλὰ λέγουσιν ἔχαιρον ὥσπερ οἱ πολλοί , ἀλλὰ τοῖς τἀληθῆ διδάσκουσιν , οὐδὲ τοῖς τὰς ἀλλοτρίας ἐντολὰς μνημονεύουσιν , ἀλλὰ τοῖς τὰς παρὰ τοῦ κυρίου τῇ πίστει δεδομένας καὶ ἀπ᾽ αὐτῆς παραγινομένας τῆς ἀληθείας ·	For I did not, like the multitude, take pleasure in those who speak much, but in those who teach the truth; not in those who relate strange commandments, but in those who deliver the commandments given by the Lord to faith, and springing from the truth itself.
39-10 εἰ δέ που καὶ παρηκολουθηκώς τις τοῖς πρεσβυτέροις ἔλθοι , τοὺς τῶν πρεσβυτέρων ἀνέκρινον λόγους , τί ἈνδρέαςAndrew ἢ τί ΠέτροςPeter εἶπεν ἢ τί ΦίλιπποςPhilip ἢ τί ΘωμᾶςThomas ἢ ἸάκωβοςJames, Jacob ἢ τί ἸωάννηςJohn ἢ ΜατθαῖοςMatthew ἤ τις ἕτερος τῶν τοῦ κυρίου μαθητῶν ἅ τε ἈριστίωνAristion καὶ ὁ πρεσβύτερος ἸωάννηςJohn , τοῦ κυρίου μαθηταί , λέγουσιν .	If, then, any one came, who had been a follower of the elders, I questioned him concerning the words of the elders — what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say.
39-11 οὐ γὰρ τὰ ἐκ τῶν βιβλίων τοσοῦτόν με ὠφελεῖν ὑπελάμβανον ὅσον τὰ παρὰ ζώσης φωνῆς καὶ μενούσης .”	For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice.
39-12 Ἔνθα καὶ ἐπιστῆσαι ἄξιον δὶς καθαρθμιοῦντι αὐτῷ τὸ ἸωάννουJohn ὄνομα ,	It is worth while observing here that the name John is twice enumerated by him.
39-13 ὧν τὸν μὲν πρότερον ΠέτρῳPeter καὶ ἸακώβῳJacob, James καὶ ΜατθαίῳMatthew καὶ τοῖς λοιποῖς ἀποστόλοις συγκαταλέγει , σαφῶς δηλῶν τὸν εὐαγγελιστήν , τὸν δ᾽ ἕτερον ἸωάννηνJohn , διαστείλας τὸν λόγον , ἑτέροις παρὰ τὸν τῶν ἀποστόλων ἀριθμὸν κατατάσσει , προτάξας αὐτοῦ‎ τὸν ἈριστίωναAristion , σαφῶς τε αὐτὸν πρεσβύτερον ὀνομάζει ·	The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter.
39-14 ὡς καὶ διὰ τούτων ἀποδείκνυσθαι τὴν‎ ἱστορίαν ἀληθῆ τῶν δύο κατὰ τὴν‎ ἈσίανAsia ὁμωνυμίᾳ κεχρῆσθαι εἰρηκότων δύο τε ἐν ἘφέσῳEphesus γενέσθαι μνήματα καὶ ἑκάτερον ἸωάννουJohn ἔτι νῦν λέγεσθαι ·	This shows that the statement of those is true, who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day, is called John's.
39-15 οἷς καὶ ἀναγκαῖον προσέχειν τὸν νοῦν ,	It is important to notice this.
39-16 εἰκὸς γὰρ τὸν Δεύτερον , εἰ μή τις ἐθέλοι τὸν πρῶτον , τὴν‎ ἐπ᾽ ὀνόματος φερομένην ἸωάννουJohn ἀποκάλυψιν ἑορακέναι .	For it is probable that it was the second, if one is not willing to admit that it was the first that saw the Revelation, which is ascribed by name to John.
39-17 καὶ ὁ νῦν δὲ ἡμῖν δηλούμενος ΠαπίαςPapias τοὺς μὲν τῶν ἀποστόλων λόγους παρὰ τῶν αὐτοῖς παρηκολουθηκότων ὁμολογεῖ παρειληφέναι , ἈριστίωνοςAristion δὲ καὶ τοῦ πρεσβυτέρου ἸωάννουJohn αὐτήκοον ἑαυτόν φησι γενέσθαι ·	And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those who followed them, but says that he was himself a hearer of Aristion and the presbyter John.
39-18 ὀνομαστὶ γοῦν πολλάκις αὐτῶν μνημονεύσας ἐν τοῖς αὐτοῦ‎ συγγράμμασιν τίθησιν αὐτῶν παραδόσεις .	At least he mentions them frequently by name, and gives their traditions in his writings.
39-19 καὶ ταῦτα δ᾽ ἡμῖν οὐκ εἰς τὸ ἄχρηστον εἰρήσθω ·	These things, we hope, have not been uselessly adduced by us.
39-20 ἄξιον δὲ ταῖς ἀποδοθείσαις τοῦ ΠαπίαPapias φωναῖς προσάψαι λέξεις ἑτέρας αὐτοῦ‎ , δι᾽ ὧν παράδοξά τινα ἱστορεῖ καὶ ἄλλα ὡς ἂν ἐκ παραδόσεως εἰς αὐτὸν ἐλθόντα .	But it is fitting to subjoin to the words of Papias which have been quoted, other passages from his works in which he relates some other wonderful events which he claims to have received from tradition.
39-21 τὸ μὲν οὖν κατὰ τὴν‎ ἹεράπολινHierapolis ΦίλιππονPhilip τὸν ἀπόστολον ἅμα ταῖς θυγατράσιν διατρῖψαι διὰ τῶν πρόσθεν δεδήλωται ·	That Philip the apostle dwelt at Hierapolis with his daughters has been already stated.
39-22 ὡς δὲ κατὰ τοὺς αὐτοὺς ὁ ΠαπίαςPapias γενόμενος , διήγησιν παρειληφέναι θαυμασίαν ὑπὸ τῶν τοῦ ΦιλίππουPhilip θυγατέρων μνημονεύει , τὰ νῦν σημειωτέον ·	But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip.
39-23 νεκροῦ γὰρ ἀνάστασιν κατ᾽ αὐτὸν γεγονυῖαν ἱστορεῖ καὶ αὖ πάλιν ἐπιστρέψας ἕτερον παράδοξον περὶ ἸοῦστονJustus τὸν ἐπικληθέντα ΒαρσαβᾶνBarsabas γεγονός , ὡς δηλητήριον φάρμακον ἐμπιόντος καὶ μηδὲν ἀηδὲς διὰ τὴν‎ τοῦ κυρίου χάριν ὑπομείναντος .	For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm.
39-24 τοῦτον δὲ τὸν ἸοῦστονJustus μετὰ τὴν‎ τοῦ σωτῆρος ἀνάληψιν τοὺς ἱεροὺς ἀποστόλους μετὰ ΜατθίαMatthias στῆσαί τε καὶ ἐπεύξασθαι ἀντὶ τοῦ προδότου ἸούδαJude, Judas ἐπὶ τὸν κλῆρον τῆς ἀναπληρώσεως τοῦ αὐτῶν ἀριθμοῦ ἡ τῶν Πράξεων ὧδέπως ἱστορεῖ γραφή ·	The Book of Acts records that the holy apostles after the ascension of the Saviour, put forward this Justus, together with Matthias, and prayed that one might be chosen in place of the traitor Judas, to fill up their number. The account is as follows:
39-25 “καὶ ἔστησαν δύο , ἸωσὴφJoseph τὸν καλούμενον ΒαρσαβᾶνBarsabas , ὃς ἐπεκλήθη ἸοῦστοςJustus , καὶ ΜατθίανMatthias · καὶ προσευξάμενοι εἶπαν .”	“And they put forward two, Joseph, called Barsabbas, who was surnamed Justus, and Matthias; and they prayed and said.”1

39-26 καὶ ἄλλα δὲ ὁ αὐτὸς ὡς ἐκ παραδόσεως ἀγράφου εἰς αὐτὸν ἥκοντα παρατέθειται ξένας τέ τινας παραβολὰς τοῦ σωτῆρος καὶ διδασκαλίας αὐτοῦ‎ καί τινα ἄλλα μυθικώτερα ·	The same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things.
39-27 ἐν οἷς καὶ χιλιάδα τινά φησιν ἐτῶν ἔσεσθαι μετὰ τὴν‎ ἐκ νεκρῶν ἀνάστασιν , σωματικῶς τῆς ΧριστοῦChrist βασιλείας ἐπὶ ταυτησὶ τῆς γῆς ὑποστησομένης ·	To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth.
39-28 ἃ καὶ ἡγοῦμαι τὰς ἀποστολικὰς παρεκδεξάμενον διηγήσεις ὑπολαβεῖν , τὰ ἐν ὑποδείγμασι πρὸς αὐτῶν μυστικῶς εἰρημένα μὴ συνεορακότα .	I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures.
39-29 σφόδρα γάρ τοι σμικρὸς ὢν τὸν νοῦν , ὡς ἂν ἐκ τῶν αὐτοῦ‎ λόγων τεκμηράμενον εἰπεῖν , φαίνεται , πλὴν καὶ τοῖς μετ᾽ αὐτὸν πλείστοις ὅσοις τῶν ἐκκλησιαστικῶν τῆς ὁμοίας αὐτῷ δόξης παραίτιος γέγονεν τὴν‎ ἀρχαιότητα τἀνδρὸς προβεβλημένοις , ὥσπερ οὖν ΕἰρηναίῳIrenaeus καὶ εἴ τις ἄλλος τὰ ὅμοια φρονῶν ἀναπέφηνεν .	For he appears to have been of very limited understanding, as one can see from his discourses. But it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Irenaeus and any one else that may have proclaimed similar views.
39-30 Καὶ ἄλλας δὲ τῇ ἰδίᾳ γραφῇ παραδίδωσιν ἈριστίωνοςAristion τοῦ πρόσθεν δεδηλωμένου τῶν τοῦ κυρίου λόγων διηγήσεις καὶ τοῦ πρεσβυτέρου ἸωάννουJohn παραδόσεις · ἐφ᾽ ἃς τοὺς φιλομαθεῖς ἀναπέμψαντες ,	Papias gives also in his own work other accounts of the words of the Lord on the authority of Aristion who was mentioned above, and traditions as handed down by the presbyter John; to which we refer those who are fond of learning.
39-31 ἀναγκαίως νῦν προσθήσομεν ταῖς προεκτεθείσαις αὐτοῦ‎ φωναῖς παράδοσιν ἣν περὶ ΜάρκουMarcus τοῦ τὸ εὐαγγέλιον γεγραφότος ἐκτέθειται διὰ τούτων ·	But now we must add to the words of his which we have already quoted the tradition which he gives concerning Mark, the author of the Gospel.
39-32 “καὶ ταῦθ᾽ ὁ πρεσβύτερος ἔλεγεν ·	“This also the presbyter said:
39-33 ΜάρκοςMarcus, Mark μὲν ἑρμηνευτὴς ΠέτρουPeter γενόμενος , ὅσα ἐμνημόνευσεν , ἀκριβῶς ἔγραψεν , οὐ μέντοι τάξει , τὰ ὑπὸ τοῦ κυρίου ἢ λεχθέντα ἢ πραχθέντα .	‘Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by the Lord.
39-34 οὔτε γὰρ ἤκουσεν τοῦ κυρίου οὔτε παρηκολούθησεν αὐτῷ , ὕστερον δέ , ὡς ἔφην , ΠέτρῳPeter · ὃς πρὸς τὰς χρείας ἐποιεῖτο τὰς διδασκαλίας , ἀλλ᾽ οὐχ ὥσπερ σύνταξιν τῶν κυριακῶν ποιούμενος λογίων , ὥστε οὐδὲν ἥμαρτεν ΜάρκοςMarcus, Mark οὕτως ἔνια γράψας ὡς ἀπεμνημόνευσεν .	For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them.
39-35 ἑνὸς γὰρ ἐποιήσατο πρόνοιαν , τοῦ μηδὲν ὧν ἤκουσεν παραλιπεῖν ἢ ψεύσασθαί τι ἐν αὐτοῖς .”	For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.’ ”
39-36 ταῦτα μὲν οὖν ἱστόρηται τῷ ΠαπίᾳPapias περὶ τοῦ ΜάρκουMarcus ·	These things are related by Papias concerning Mark.
39-37 περὶ δὲ τοῦ ΜατθαίουMatthew ταῦτ᾽ εἴρηται ·	But concerning Matthew he writes as follows:
39-38 “ ΜατθαῖοςMatthew μὲν οὖν ἙβραΐδιHebrew διαλέκτῳ τὰ λόγια συνετάξατο , ἡρμήνευσεν δ᾽ αὐτὰ ὡς ἦν δυνατὸς ἕκαστος .”	“So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.”
39-39 Κέχρηται δ᾽ ὁ αὐτὸς μαρτυρίαις ἀπὸ τῆς ἸωάννουJohn προτέρας ἐπιστολῆς καὶ ἀπὸ τῆς ΠέτρουPeter ὁμοίως ,	And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise.
39-40 ἐκτέθειται δὲ καὶ ἄλλην ἱστορίαν περὶ γυναικὸς ἐπὶ πολλαῖς ἁμαρτίαις διαβληθείσης ἐπὶ τοῦ κυρίου , ἣν τὸ καθ᾽ ἙβραίουςHebrews εὐαγγέλιον περιέχει .	And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews.
39-41 καὶ ταῦτα δ᾽ ἡμῖν ἀναγκαίως πρὸς τοῖς ἐκτεθεῖσιν ἐπιτετηρήσθω .	These things we have thought it necessary to observe in addition to what has been already stated.