Synopsis scripturae sacrae

OF OUR FATHER AMONG THE SAINTS ATHANASIUS, A CONCISE SYNOPSIS OF THE DIVINE SCRIPTURE, OF THE OLD AND NEW TESTAMENT. Every Scripture of us Christians is God-inspired. But it has its books not undefined, but rather defined and canonized. And of the Old Testament these are: Genesis, whose beginning is: "In the beginning God made the heaven and the earth." Exodus, whose beginning is: "These are the names of the sons of Israel who entered into Egypt." Leviticus, whose beginning is: "And Moses was called, and the Lord spoke to him in the tabernacle of testimony." Numbers, whose beginning is: "And the Lord spoke to Moses in the wilderness of Sinai in the tabernacle of testimony." Deuteronomy, whose beginning is: "These are the words which Moses spoke to all Israel beyond the Jordan, in the wilderness, toward the west, near the Red Sea." Joshua the son of Nun, whose beginning is: "And it came to pass after the death of the servant of the Lord, that the Lord spoke to Joshua, the son of Nun, the minister of Moses, saying." Judges, whose beginning is: "And it came to pass after the death of Joshua, and the sons of Israel inquired of the Lord, saying: Who shall go up for us against the Canaanites to lead?" Ruth, whose beginning is: "And it came to pass in the days when the judges judged, there was a famine in the land." First and Second Kingdoms, counted as one book. And the beginning of the first is: "And there was a man from Ramathaim Zophim, from the mount of Ephraim, and his name was Elkanah, son of Jeroham, son of Eli." And the beginning of the second is: "And it came to pass after Saul died, that David returned from striking down Amalek." Third and Fourth Kingdoms, again counted as one book.

And the beginning of the third is: "And King David was old, advanced in days; and they clothed him with garments, and he was not warmed." And the beginning of the fourth is: "And Moab acted treacherously against Israel, after the death of Ahab." First and Second Paraleipomena, counted as one book. And the beginning of the first is: "Adam, Seth, Enos, Cainan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah." And the beginning of the second is: "And Solomon the son of David strengthened himself in his kingdom, and the Lord his God was with him, and magnified him on high." First and Second Esdras, counted as one book. And the beginning of the first is: "And Josiah brought the Passover in Jerusalem to his Lord on the fourteenth day of the first month." And the beginning of the second is: "And in the first year of Cyrus king of the Persians, that the word from the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of the Persians." The Davidic Psalter, containing one hundred fifty-one psalms; whose beginning, that is, the first psalm, is: "Blessed is the man who did not walk in the counsel of the ungodly." The Proverbs of Solomon, whose beginning is: "Proverbs of Solomon the son of David, who reigned in Israel, to know wisdom and instruction." The Ecclesiastes of the same, whose beginning is: "The words of Ecclesiastes, the son of David, king of Israel in Jerusalem. Vanity of vanities, all is vanity." The Song of Songs of the same, whose beginning is: "The Song of Songs, which is Solomon's. Let him kiss me with the kisses of his mouth, for your breasts are better than wine." Job, whose beginning is:

There was a certain man in the land of Ausetis, whose name was Job, and that man was blameless and God-fearing. The twelve prophets, counted as one book. And these are they: Hosea first, whose beginning is: "The word of the Lord, which came to Hosea, the son of Beeri, in the days of Uzziah, and Jotham, and Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. The beginning of the word of the Lord in Hosea." Then Amos, whose beginning is: "The words of Amos, which came to be in Akkareim, from Tekoa, which he saw concerning Jerusalem in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake." Micah, whose beginning is: "And the word of the Lord came to Micah the son of Morathi in the days of Jotham, and Ahaz, and Hezekiah, kings of Judah, concerning what he saw about Samaria and Jerusalem." Joel, whose beginning is: "The word of the Lord, which came to Joel the son of Bathuel. Hear now all these things, you elders, and give ear, all you who dwell in the land." Obadiah, whose beginning is: "The vision of Obadiah. Thus says the Lord God to Idumea." Jonah, whose beginning is: "And the word of the Lord came to Jonah the son of Amathi, saying: Rise and go to Nineveh, the great city." Nahum, whose beginning is: "The burden of Nineveh. The book of the vision of Nahum, who is in Elkese." Habakkuk, whose beginning is: "The burden which Habakkuk the prophet saw." Zephaniah, whose beginning is: "The word of the Lord, which came to Zephaniah the son of Chusi, son of Gedoliah, son of Amorios, son of Hezekiah, in the days of Josiah son of Amos, king of Judah." Haggai, whose beginning is:

In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the Lord came by the hand of Haggai the prophet, saying." Zechariah, whose beginning is: "In the eighth month, in the second year of Darius, the word of the Lord came to Zechariah, the son of Barachiah, the son of Addo, the prophet, saying." Malachi, whose beginning is: "The burden of the word of the Lord upon Israel by the hand of his angel." These, then, are the twelve in one book. Next, there are four others, each one to a book, these: Isaiah, whose beginning is: "The vision which Isaiah the son of Amoz saw, which he saw against Judea and against Jerusalem in the reign of Uzziah, and Jotham, and Ahaz, and Hezekiah, who reigned over Judea. Hear, O heavens, and give ear, O earth, for the Lord has spoken." Jeremiah, whose beginning is: "The word of God which came to Jeremiah the son of Hilkiah, who was of the priests." Ezekiel, whose beginning is: "And it came to pass in the thirtieth year, in the fourth month, and I was in the midst of the captivity by the river Chebar, and the heavens were opened, and I saw visions of God." Daniel, whose beginning is: "And there was a man dwelling in Babylon, and his name was Joakim, and he took a wife whose name was Susanna, daughter of Hilkiah, very beautiful and fearing the Lord." Altogether the canonical books of the Old Testament are twenty-two, equal in number to the letters of the Hebrews. For so many are their letters. Besides these there are again other books of the same Old Testament, not canonical but read only to the catechumens, these: the Wisdom of Solomon, whose beginning is:

Love righteousness, you who judge the earth." The Wisdom of Jesus son of Sirach, whose beginning is: "All wisdom is from the Lord, and is with him forever." Esther, whose beginning is: "In the second year, when Artaxerxes the great was reigning, on the first day of Nisan, Mordecai son of Jairus son of Shimei son of Kish, of the tribe of Benjamin, saw a dream." Judith, whose beginning is: "In the twelfth year of the reign of Nebuchadnezzar, who reigned over the Assyrians in Nineveh, the great city, in the days of Arphaxad, who reigned over the Medes in Ecbatana." Tobit, whose beginning is: "The book of the words of Tobit, son of Tobiel, son of Ananiel, son of Aduel, son of Gabael, of the seed of Asael, of the tribe of Naphtali, who was taken captive in the days of Enemessar the king of the Assyrians." So many are the non-canonical books as well. Some of the ancients, however, have said that Esther is also reckoned canonical among the Hebrews; and that Ruth, being joined with Judges, is counted as one book, while Esther is counted as another single book; and that in this way again the number of the books reckoned canonical among them is completed at twenty-two. And such and so many are the books of the Old Testament, both the canonical and the non-canonical. And the books of the New Testament, again defined and canonized, are these: According to Matthew, whose beginning is: "The book of the generation of Jesus Christ, the son of Abraham." According to Mark, whose beginning is: "The beginning of the gospel of Jesus Christ, the Son of God; as it is written in Isaiah the prophet: Behold, I send my messenger before your face, who will prepare your way." According to Luke, whose beginning is:

Since many have undertaken to set in order a narrative concerning the things that have been fulfilled among us." The Gospel according to John, whose beginning is: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be that has come to be." The Acts of the Apostles, whose beginning is: "I made the first account concerning all things, O Theophilus, of all that Jesus began to do and to teach." The Catholic Epistles of various apostles, all seven, counted as one book. One of James, whose beginning is: "James, a servant of God and of the Lord Jesus Christ, to the twelve tribes that are in the dispersion, greeting." Two of Peter; and the beginning of the first is: "Peter, an apostle of Jesus Christ, to the elect sojourners of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: may grace and peace be multiplied to you." And the beginning of the second is: "Symeon Peter, and an apostle of Jesus Christ, to those who have obtained a faith equal in honor with ours in the righteousness of our Lord Jesus Christ." Three of John; and the beginning of the first is: "That which was from the beginning, which we have heard, which we have seen with our eyes, and our hands have handled, concerning the Word of life." And the beginning of the second is: "The elder to the elect lady and her children, whom I love in truth." And the beginning of the third is: "The elder to Gaius the beloved, whom I love in truth." One of Jude, whose beginning is:

Jude, a servant of Jesus Christ, and brother of James, to those who are loved in God the Father and kept for Jesus Christ, called." The epistles of Paul the apostle, fourteen in number, counted as one book. In the first place, the one to the Romans, whose beginning is: "Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God." Two to the Corinthians; and the beginning of the first is: "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, to the church of God which is in Corinth." And the beginning of the second is: "Paul, an apostle of Jesus Christ through the will of God, and Timothy our brother, to the church of God which is in Corinth." Fourth, to the Galatians, whose beginning is: "Paul, an apostle not from men, nor through men, but through Jesus Christ and God the Father." Fifth, to the Ephesians, whose beginning is: "Paul, an apostle of Jesus Christ through the will of God, to the saints who are in Ephesus, and faithful in Christ Jesus." Sixth, to the Philippians, whose beginning is: "Paul and Timothy, servants of Jesus Christ, to all the saints who are in Philippi, with the bishops and deacons." Seventh, to the Colossians, whose beginning is: "Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the saints in Colossae and faithful brothers in Christ." Two to the Thessalonians; and the beginning of the first is: "Paul and

Silvanus and Timothy, to the Church of the Thessalonians, in God the Father and the Lord Jesus Christ." And the beginning of the second is: "Paul and Silvanus and Timothy, to the Church of the Thessalonians, in God our Father and the Lord Jesus Christ." The tenth is the one to the Hebrews, whose beginning is: "In many portions and in many ways, God, having spoken of old to the fathers in the prophets, in the last of the days spoke to us in his Son." Two to Timothy; and the beginning of the first is: "Paul, an apostle of Jesus Christ, according to the command of God our Savior and of Christ Jesus our hope, to Timothy, genuine child in faith." And the beginning of the second is: "Paul, an apostle of Jesus Christ through the will of God, according to the promise of life that is in Christ Jesus, to Timothy, beloved child." The thirteenth is the one to Titus, whose beginning is: "Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth that is according to godliness, in hope of eternal life." The fourteenth is the one to Philemon, whose beginning is: "Paul, a prisoner of Jesus Christ, and Timothy the brother, to Philemon the beloved and our fellow worker." In addition to these there is also the Revelation of John the Theologian, received as his and approved by the holy and Spirit-bearing Fathers of old, whose beginning is: "The Revelation of Jesus Christ, which God gave to him to show to his servants what must come to pass quickly, and he made it known, having sent it through his angel to his servant John." So many are the books of the New Testament that are canonized, and, as it were, the firstfruits or anchors and supports of our faith.

as written and set forth by the apostles of Christ themselves, who also associated with him and were made disciples by him. For indeed later, in accordance with their sequence and agreement, countless other innumerable books were produced by the great and most wise God-bearing Fathers of various times, for the testimony of those who came before and for illumination; about which there is no discussion now, as they are very many and indefinite, and at the same time all follow the same sequence as these ancient books, and expound and clarify the same things themselves. As therefore has been said in these, all the books of both the Old and the New Testament. Except that only as to number, thus far, it has been briefly recounted in this narrow way. From here, then, one must again discuss the same books more broadly: by whom each of these was composed, and from where it has the name it received, and what it contains, summarily and synoptically, according to the order set forth above, with each book described along with its own name. Book 1. Genesis. This book of Genesis was spoken and written by Moses at the command of the Lord. It is called thus because it contains the genesis of all things, of heaven and earth, and of men and of all these visible things, and the very planting of paradise. It explains that on the first day the light came to be, and on the second the firmament, which God called heaven; on the third the waters were gathered together, and the dry land appeared; and the gatherings of the waters he called seas, and the dry land he called earth; and the earth brought forth grass of the field, and every tree.

On the fourth day the sun and moon came forth, and the whole chorus of stars; on the fifth, the generation of birds and fish and the sea-monsters in the waters; on the sixth, of quadrupeds and wild beasts and reptiles and cattle, and the forming of man according to the image and likeness of God; and on the seventh day God rested from his works, and blessed it. And in this book is the transgression of Adam, and the expulsion from paradise, and the murder of Abel by his brother Cain, and the translation of Enoch, and the construction of the ark, and the flood that came upon Noah, and the building of the tower, and the division of tongues, and the dispersion of the nations, and the departure of Abraham from the Chaldeans. It also contains the destruction of Sodom, and the legislation concerning circumcision, and the oath of God's promise to Abraham, and the birth of Isaac, and of Jacob, and of the patriarchs from him; and that Abraham lived one hundred and eighty years, and that Ishmael, born of Hagar, died at one hundred and thirty-seven years; and how Joseph was sold by his brothers into Egypt, and, falsely accused by his mistress, was cast into prison, and afterward was appointed ruler of all Egypt; and next the descent into Egypt of Jacob and his sons, in number seventy-five; and that Jacob, having come there and blessed the patriarchs his sons, died at one hundred and forty-seven years, and his body was carried back and buried in Canaan.

And Joseph, after the famine that came upon Egypt, having lived on thirty years more, died at a hundred and ten years, having first given charge concerning his own bones, that they too might be carried over to the tomb of the fathers. Book 2, Exodus. And this book of Exodus the aforementioned Moses also composed. And it is called thus because it contains the departure of the sons of Israel from Egypt, which took place after four hundred and thirty years from the promise spoken to Abraham, and after two hundred and fifteen years of the sojourning in Egypt (for so many years they sojourned there), and after the ten plagues against Pharaoh the tyrant of Egypt. For God brought ten plagues upon him: the first, he turned the river into blood; the second, he brought frogs upon all Egypt; the third, lice; the fourth, dog-flies; the fifth, death of the cattle; the sixth, sores, boils breaking out upon men and cattle; the seventh, hail and flaming fire; the eighth, locusts; the ninth, darkness in all Egypt for a space of three days, apart from the land of the sons of Israel; the tenth, death of all the firstborn of Egypt, from man to beast. And when Pharaoh pursued the people after they had gone out, then at last Israel crossed the Red Sea on dry foot, it being divided on this side and on that; but the Egyptians who pursued the people together with Pharaoh himself were drowned in that same sea. In this book is contained also how the magicians of the Egyptians, Jannes and Mambres, at first withstood Moses, but later, being put to shame, withdrew.

And the legislation concerning the Passover, and the turning of the bitter water into sweet, and the giving of the quail, and the provision of the manna from heaven, and the water brought forth from the rock for them, which Moses also named temptation and reviling; when also the observance of the Sabbath had its beginning, and the legislation given from God on Mount Sinai through Moses on two tablets of stone, and the construction of the tabernacle and of the garment, both of the high priest and of the priests, are signified here. Now those who wrought all these things are Bezalel of the tribe of Judah, and Oholiab of the tribe of Dan. And what was consumed for the works is of gold, twenty-nine talents and six hundred shekels; of silver, a hundred talents (and one thousand seven hundred and seventy-five shekels); of bronze, seventy talents and two thousand four hundred shekels. And this book contains the transgression of the people, when they made the golden calf beneath the mountain, and how Amalek was wounded by the stretching out of Moses' hands, and the rest of the laws and ordinances, and before them these ten commandments on the tablets: the first, I am the Lord your God; the second, You shall not make for yourself an idol, nor any likeness of anything; the third, You shall not take the name of the Lord your God in vain; the fourth, Remember the day of the Sabbaths; the fifth, Honor your father and your mother; the sixth, You shall not murder; the seventh, You shall not commit adultery; the eighth, You shall not steal; the ninth, You shall not bear false witness against your neighbor; the tenth, You shall not covet your neighbor's wife, nor whatever belongs to your neighbor. And the tabernacle, having been completed, was set up in the second year of their exodus, on the new moon of the first month.

And with these things the book of Exodus is concluded. The third book, Leviticus. And this book of Leviticus was written by the previously indicated Moses. It is named thus because it specifically contains the entire formulation of the Levitical service, and how Aaron and his sons are chosen from the tribe of Levi and are anointed as priests; and it explains the entire difference of the sacrifices and the offerings, and the character of all the worship in the temple, and of the Levitical and priestly service; and the law of each sacrifice; and concerning the sin offering and the voluntary and the involuntary trespass, and how each of the things offered ought to be divided and carried up. And in this book is also included the anointing of the high priest and of the priests, and the discernment and knowledge of the signs concerning leprosy of persons and of garments and of the walls of a house, and the law concerning their cleansing; and the law and distinction concerning lawful marriages, and who are unlawful; and again the distinction of clean and unclean cattle and birds and fish; evidently which of these the Hebrews ought to taste and which to abstain from. And it makes known the day of trumpets on the new moon of the seventh month, and the command of the great fast in the same seventh month, on the tenth day of the month they perform it, which it calls a sabbath of sabbaths and a remission of sins. And it contains the Feast of Tabernacles on the fifteenth of the same month. And concerning the feasts, and the things that ought to be offered in them;

And it explains concerning the release of Hebrews who are sold, and the cancellation of debts, and the rest of the land, which is due to take place every seven years. And again it contains a reminder of the laws and ordinances and testimonies; and it contains both promises to those who keep them, and the most terrible threats to those who transgress them. And it makes the distinction and the reason for clean and unclean foods in this way. It calls those from the cattle clean which are such as these: those that part the hoof, and are cloven-footed with two claws, and chew the cud; such as are the calf, the sheep, the goat, the deer, the gazelle, the oryx, the buffalo, the pygarg, the tragelaphus, the camelopard, and the like. But if any one of these lacked something, it was unclean; such as are the camel, and the hare, and the jerboa; for these chew the cud but do not part the hoof; and the pig; for this also parts the hoof and is cloven-footed, but does not chew the cud. And again, from the birds, those which he commands not to eat are these: the eagle, the griffin, the sea-eagle, the vulture, the kite, and those like these; and the raven, and those like it, and the sparrow, and the owl, and the gull, and those like them, and the hawk, and those like it, and the night-raven, and the cormorant, and the ibis, and the purple-coot, and the pelican, and the swan, and the heron, and the plover, and those like them, and the hoopoe, and the bat. And of the creeping flying things he says that all are unclean which go on four legs, having legs above their feet, so that

those that leap from the ground: such as the bruchus, the attagas, the locust, and those like them, and the ophiomachus. But those born in the waters, both in the sea and in the rivers and torrents, he says are clean, as many as have fins and scales: such as the thrissa, the scarus, the glaucus, the cestreus, and those like them. But the rest, lacking one of these, are unclean, or even not to be eaten: such as the sepiae; for they have fins, but they do not have scales. And of the creeping things on the earth, he says these are unclean: the weasel, the land crocodile, the shrew, the chameleon, the askalabotes, the lizard, and the mole. For concerning the serpent and those like it, it was superfluous to mention them; for he says plainly that these are abominable and hateful to all; nevertheless he also mentioned them in Deuteronomy. Fourth book, Numbers. This book also is by the same Moses, the writing of Numbers. And the book is so called because the number of all the people is contained in it, each tribe of the Jews having been counted by the command of the Lord. And the people was numbered from twenty years old and above, every male who goes out to war, apart from the tribe of Levi; for this tribe was counted by itself; and the number of those counted was found to be six hundred thousand and three thousand five hundred and fifty. And those who counted were Moses and Aaron for the people, and with them a ruler of each tribe. And the names of the rulers are these, and this is the number: Of Reuben, Elisur the son of Sediur; and their number was a hundred thousand and five hundred.

Of Simeon, Salamiel son of Surisadai; and their number was fifty-nine thousand and six hundred. Of Issachar, Nathanael son of Sogar; and their number was fifty-four thousand and four hundred. Of Zebulun, Eliab son of Helon; and their number was fifty-seven thousand four hundred. Of the sons of Joseph, of Ephraim, Elisama son of Emiud; and their number was forty-two thousand and five hundred. Of Manasseh, Gamaliel son of Phadassur; and their number was thirty-two thousand and three hundred. Of Benjamin, Abida son of Gedeon; and their number was thirty-five thousand and four hundred. Of Dan, Achiezer son of Amisadai; and their number was sixty-two thousand and seven hundred. Of Asher, Phageel son of Echran; and their number was forty-one thousand and five hundred. Of Gad, Elisaph son of Raguel; and their number was forty-five thousand and six hundred and fifty. Of Naphtali, Acheire son of Ainan; and their number was fifty-three thousand and four hundred. This is the number of the warlike people: six hundred thousand and three thousand five hundred and fifty. But the tribe of Levi they numbered by themselves, by the voice of the Lord, Moses and Aaron alone, from a month old and upward; and their number was twenty-two thousand. Moses alone also numbered the firstborn males of all the other tribes, and their number was found to be twenty-two thousand and two hundred and seventy-three. And in place of these firstborn, the Levites were reckoned to God; for the Levites were also so many.

And they too are commanded to be purified through Moses, and are then set apart through Aaron to perform the works of the Lord on behalf of the people, and to carry the vessels of the tabernacle, and to minister to Aaron and to his sons. There is also in this same book the description of the people's journey, and the setting up of the tabernacle, and the ordinance concerning trumpets, for summoning the people by them. Here too is signified the dedication of the altar, and how he anointed the tabernacle and sanctified it and all that was in it; and the arrangement of the offerings for the dedication of the altar, and the limit of the times of the Levites' service; so that from twenty-five years of age they begin to serve, but when they have become fifty years old, they withdraw from the service and only guard the tabernacle. And there is written also concerning the water of testing, the water of cursing; and the law concerning those who vow to abstain from wine and not to shave their head; and that to the people who once grumbled for meat God gave quail, and to the people who again thirsted and grumbled he gave water from the rock, which Moses called the water of contention. And he sent out spies, one from each tribe, among whom were Joshua son of Nun and Caleb son of Jephunneh. Here too the congregation of Korah rose up against Moses and were swallowed alive into the earth with Dathan and Abiram; when also Miriam the sister of Aaron was struck with leprosy; and the rod of Aaron budded a nut. And after these things Aaron dies on Mount Hor, and Eleazar his son succeeds him.

Thus also Balaam and the donkey that spoke with a human voice are recorded; and that Balak king of Moab was put to shame; and when the people had been defiled at the instigation of Balaam, Phinehas ran through the Midianite woman and the Israelite Zimri of the tribe of Simeon because of the fornications, and thus the wrath was stopped. And when the people spoke against God through Moses, they were bitten by serpents, and later, when they pleaded, God commanded that a bronze serpent be made and hung up, so that the one bitten, looking at it, might live. Here God commands Moses and Eleazar the priest to number the people again from twenty years old and upward, and their number was found to be six hundred thousand and one thousand seven hundred and thirty. And the Levites were again numbered by themselves, and were found to be twenty-three thousand. This census, then, took place in the Araboth of Moab, by the Jordan opposite Jericho. But among these there was none of those previously numbered, for they had died, except Caleb and Joshua the son of Nun. In this book Moses wrote, by the words of the Lord, their departures and their stages, in which, journeying from Egypt, they encamped and rested. And these are they: From Rameses of Egypt they departed in the first month, on the day after the Passover, and came to Succoth; from Succoth to Buthan; from Buthan to Baal-zephon, opposite Magdolum; from Baal-zephon they crossed through the middle of the sea; from the sea to Marah, and from Marah to Elim, where the palm trees are; and from Elim to the wilderness of Sin; from the wilderness of Sin to Raphaca; from Raphaca to Elim, and from Elim to Rephidim.

From Raphidim to Sinai, the desert; from the desert of Sinai to the Graves of Lust; from the Graves of Lust to Ashiroth; from Ashiroth to Rathama; from Rathama to Remmon Phares; and from Remmon Phares to Lemona; from Lemona to Dessa; from Dessa to Makellath; from Makellath to Saphar; from Saphar to Charadath; from Charadath to Makeloth; from Makeloth to Kataath; from Kataath to Tarath; from Tarath to Matteka; from Matteka to Selmona; from Selmona to Masuroth; from Masuroth to Banaia; and from Banaia to the mountain Gadgad; and from the mountain Gadgad to Etabatha; and from Etabatha to Sebron; and from Sebron to Gesiongaber; and from Gesiongaber to the desert of Sin; and from the desert of Sin to the desert of Pharan; this is Kades; there Mariam died in Kades; from Kades to Mount Hor near the land of Edom, to which Aaron the high priest went up and died at the command of the Lord in the fortieth year of the exodus of the sons of Israel, in the fifth month, on the first day of the month, being a hundred and twenty-three years old; from Mount Hor to Selmona; and from Selmona to Pheino; and from Pheino to Soboth; and from Soboth

At Gai, in the region beyond, on the borders of Moab; from Gai to Daibongad; from Daibongad to Gelmondaibla them; and from Gelmondaiblathem to the mountains of Abarim, opposite Abau; from the mountains of Abarim to the west of Moab, along the Jordan near Jericho, and they encamped by the Jordan. The stations are forty-three. And here, after routing and subduing nations, Moses, in the region beyond the Jordan, when Sihon king of the Amorites and Og king of Bashan, who was of the giants, had been slain, is commanded to distribute the lands to Reuben, to Gad, and to the half-tribe of Manasseh, and to instruct the sons of Israel to give to the Levites, from the lots of their possession, cities to dwell in and the suburbs of the cities; and again to give cities of refuge, three beyond the Jordan and three in the land of Canaan, and that these should be for the manslayer who killed unintentionally to flee there, and that he should not be put to death rashly by the kinsman of the slain, until he stand before the congregation for judgment. In this book the people is commanded to make fringes on their own garments, and on the fringes a thread of blue, so that seeing them they may not forget the commandments of God. Here the daughters of Salpaad receive the lot of their father; and from their case comes an ordinance of the Lord and a law, that marriage to cousins be lawful. And here Moses saw from the mountain of Abarim, that is Abau, the land of promise; and he heard: You shall not enter there because of the provocation at the water of strife.

Aaron died at the age of one hundred twenty-three years, in the fortieth year of the Exodus, in the fifth month. Those who were sent to spy out the land were sent by the command of the Lord, one man from each tribe; and their names are these: from the tribe of Reuben, Shammua the son of Zaccur; from the tribe of Simeon, Shaphat the son of Hori; from the tribe of Judah, Caleb the son of Jephunneh; from the tribe of Issachar, Igal the son of Joseph; from the tribe of Ephraim, Hoshea the son of Nun; from the tribe of Benjamin, Palti the son of Raphu; from the tribe of Zebulun, Gaddiel the son of Sodi; from the tribe of Joseph, from the sons of Manasseh, Gaddi the son of Susi; from the tribe of Dan, Ammiel the son of Gemalli; from the tribe of Asher, Sethur the son of Michael; from the tribe of Naphtali, Nahbi the son of Vophsi; from the tribe of Gad, Geuel the son of Machi. The place from which they were sent is Paran and Kadesh-barnea. Then Moses named Hoshea the son of Nun Joshua. The time at which they were sent was the middle of spring, when the grapes are in their first ripe stage; and the time they spent spying was forty days. Book five, Deuteronomy. Moses both spoke and wrote this book as well. It is called this because, after what was written on the tablets, Moses spoke the words of this book to Israel as a second law, as it were, by the command of the Lord. For after Moses had spoken what is in this book, it is written thus in this very Deuteronomy: "These are the words of the covenant, as many things as the Lord commanded Moses to establish with the sons of Israel in the land of Moab, besides the covenant which he made with them in Horeb." For this reason the tablets are said to be in Horeb, and they were placed in the midst of the ark.

Moses commanded the priests who carried the ark to place this book beside the ark as a testimony; and he commanded that it be read every seven years on the day of release, when the Feast of Tabernacles took place. This is the first reason for the name of the book; but there is a second, different one besides, since in it he repeats and makes clear all the things previously spoken in Exodus and Leviticus and Numbers—both laws and statutes and commandments—and he reminds the people again, so that they may keep them. And in it he recounts again both the departure from Egypt and all the benefits that had been done to them, and the signs and the wonders, so that they might not forget God who performed them. And in it he defines concerning the blessing for those who keep the law, and the curse for those who transgress, so that the blessing may be spoken on Mount Garizin through these: through Symeon, Levi, Iouda, Isachar, Ioseph, and Beniamin; and the curse on Mount Gaibal from Roubim, Gad, Aser, Zaboulon, Dan, and Nephthaleim. And for a reminder and constant study, he wrote the great Ode by the command of the Lord, so that, having learned it and always studying it, they might not forget God. And having blessed each tribe and written the blessing, and having laid his hands on Iesous the son of Naue, so that he might receive it according to the command of God, he then went up to the mountain Abareim, that is, Abau, and died there by the word of the Lord, being one hundred twenty years old, his eyes not having grown dim, nor his face having decayed.

And no one knows his burial place to this day. Book 6, Joshua son of Nun. But the books from here up to Ezra are not all writings of those whose names they bear and about whom they treat. There is a report that they were written by the prophets in each generation. For now, then, we must discuss their titles. The present book, therefore, is entitled Joshua son of Nun, since it was Joshua son of Nun himself who, succeeding Moses, led the people as general, and it contains the history concerning him and his deeds. In this book it is told how the upper stream of the Jordan river stood still from its source, and the part that had advanced was drained away, and they crossed it with dry foot; and that at Gilgal he circumcised with stone knives all those born in the wilderness, and called the place Galgal; and that, after the people had crossed and eaten of the fruits of the land, the manna thereafter ceased; and that the walls of Jericho fell of their own accord; and that Rahab the harlot was saved, having protected the spies; and that the sun, being at midday, at the prayer of Joshua the son of Nun, stood still over Gibeon for the space of a whole day, until he routed the enemies. And having conquered the Amorites and all their kings, and having divided all the land among the nine tribes and the half-tribe of Manasseh, he ruled the people for twenty years, and died at the age of one hundred and ten. Those who divided the land for the people were Eleazar the priest, and Joshua son of Nun himself, and one from each tribe: from the tribe of Judah, Caleb; from Simeon, Salamiel.

Of Benjamin, Eldad; of Dan, Bakcheir; of Manasseh, Aniel; of Ephraim, Kamouel; of Zebulun, Elisaphan; of Issachar, Pheitiël; of Asher, Achior; of Naphtali, Phathaël. And the kings of the land whom Moses and the sons of Israel struck down beyond the Jordan toward the rising of the sun, from the valley of Arnon as far as Mount Hermon, and all the land of Araba from the east—these, he says, are: Sihon king of the Amorites, who dwelt in Heshbon and ruled; and Og king of Bashan, who was left of the giants, who dwelt in Ashtaroth and in Edrei, ruler from Mount Hermon as far as the borders of Gergesi and the half of Gilead. When these had been destroyed, Moses gave their land to Reuben, and to Gad, and to the half tribe of Manasseh. And again the kings of the Amorites whom Joshua the son of Nun and the sons of Israel destroyed after crossing the Jordan by the sea in the plain of Lebanon as far as Mount Chelka, as one goes up to Seir—these, he says, are those whose land Joshua also gave to the remaining tribes as an inheritance according to their lot.

the Hittite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, and the king of Jericho, and the king of Ai, which is near Bethel, the king of Jerusalem, the king of Hebron, the king of Jerimoth, the king of Lachish, the king of Elam, the king of Gezer, the king of Debir, the king of Gish, the king of Aermath, the king of Airath, the king of Arath, the king of Lobna, the king of Odollam, the king of Elath, the king of Athaphouth, the king of Opher, the king of Ophek of Aroth, the king of Asom, the king of Somon, the king of Mambroth, the king of Zeiph, the king of Kadesh, the king of Zaak, the king of Manedoth, the king of Jokim of Carmel, the king of Eddor of Phenedaor, the king of Gid of Galilee, the king of Thersa. Book 7, Judges. The book is called Judges, because after the death of Joshua the son of Nun, God saved the people through the judges when they were oppressed by the foreigners, the remnant of the Canaanites; and this book contains both the deeds of each of these judges and the time of his life. And these were the judges: first Othniel; he slew Chusharsathaim, king of Syria of the rivers, who oppressed the people for forty years; after him Ehud, ambidextrous; he slew Eglon king of Moab with a two-edged sword, having the length of a span, who oppressed the people for eighteen years; and he judged Israel eighty years; after him Tamegar, son of Dinah; she struck six hundred of the foreigners with the goad of the oxen; and she judged the people one year. After her Barak, son of Abinech. He warred against Jabin and Sisara, who oppressed Israel twenty years.

Jael, the wife of Heber the Kenite, killed Sisera with a peg; and he judged Israel forty years. After him was Gideon; he is Jerubbaal. He struck down Midian, and Oreb, and Zeeb, and Zalmunna their rulers, and he overthrew the tower of Penuel, and he threshed their rulers with thorns, who had oppressed Israel seven years. And he judged Israel forty years. After him was Abimelech, the son of Gideon by a concubine; he killed his brothers, those born of the free woman, seventy men upon one stone. But one of them, Jotham, fled. But Abimelech also became as fire from a bush with those who joined him; and after killing many, he himself died when a woman threw a piece of a millstone upon him from the wall. And he also ruled three years. After him was Tola the son of Puah, the son of the brother of Abimelech's father. And he ruled twenty-three years. After him Jair the Gileadite twenty-two years. After him Jephthah the Gileadite; he killed the Ammonites and the Philistines, who had oppressed Israel eighteen years. But when he had vowed in the war to offer as a sacrifice the first one who met him after the victory, and his daughter met him, he asked that she first be permitted to bewail her virginity for two months; thus her father offered her as a sacrifice, and he judged the people six years. After him Abaissan from Bethlehem seven years. After him Ailon the Zebulonite ten years. After him Labdon the Pharathonite eight years. After him Samson from Dan;

He struck the Philistines with the jawbone of a donkey, and at another time with a rod, and again with foxes, and later by the collapse of the house, afflicting Israel forty years. And he himself judged Israel twenty years. Therefore all the judges are counted as thirteen; and their years are four hundred eleven. The eighth book, Ruth. The book is so called because it contains only the story concerning Ruth. This Ruth was by race a Moabitess, and she shone in chastity. Having renounced her kindred and her ancestral superstition, she turned to the fear of God, and went straightway to Bethlehem of Judea, and there she was joined in marriage to Boaz, who was of the tribe of Judah, and thereafter David is traced in genealogy from her thus: Boaz by Ruth begets Obed; and Obed begat Jesse; and Jesse begat David. The ninth book, Kingdoms, First and Second. The books are called Kingdoms because they contain the deeds of the kings who arose in Judah and in Israel, and their years. In the first book of Kingdoms these things are included: the death of Eli the priest and of his sons; the birth of Samuel; and how the people, who at first were ruled by God, who raised up for them a helper in due season, nevertheless asked of Samuel, according to the custom of the nations, a king, and he gave them Saul, of the tribe of Benjamin; and from that time there was henceforth in Israel also the beginning of kingship. It is contained here also how Saul transgressed the commandment of God, and the kingdom was taken away from his family; and David was anointed in his place, and the kingdom was transferred to his family.

And David slew Goliath with a very small stone; but when the dancing women gave the tens of thousands to David and the thousands to Saul, Saul, envying him, pursued David; and David was saved, but Saul, being warred against, sought out those who consult the dead, and on the next day was slain and died. And in this the first book of Kingdoms is completed. And in the second, David again succeeded to the kingdom; and at first Saul's son Mephibosheth contended, wishing to reign; but later all were joined to David. And David prevailed over all his wars. He took the wife of Uriah, Bathsheba; and his son Absalom pursued him, and not long after, when war arose, Absalom was slain. Then, having numbered the people, he stirred up divine wrath against himself. But after these things, when God was entreated, the wrath ceased. And to this point the second book of Kingdoms also ends, when David had grown old. And David had mighty men under him, both great and many, so that the lesser of them did the work of a hundred, and the great of them of a thousand. And the names and the deed of some of them are these: Sebochai the Astothite; he struck Seph, the son of Rapha, of the offspring of the giants. Eleanan, son of Ariorgi the Bethlehemite; he struck Goliath the Hittite, whose spear shaft was like a weaver's beam. And he also was a son of Rapha. Jonathan son of Semesei, brother of David;

This one struck down a man from Ramedon who had reviled Israel, having on his hands and feet six fingers apiece, being himself also a son of Rapha, the descendant of the giants. Adinon the Asonite: he drew his sword against eight hundred soldiers at once. Iessibada son of Achamane: and he too drew his sword against three hundred wounded men in one season. Eleanan son of Sose: when the foreigners were gathered together, he alone leaped upon them, and he was slaying them, so that his spear was fixed in his hand; and the people behind him plundered. Mara son of Asa, the Sarouchite: when the foreigners came upon them and wished to seize the portion of the field, full of lentils, and the people had fled, he alone stood; and he pursued the foreigners, and he guarded the portion of the field. Eleazar, son of Dode-tharchoni: and he too, when there was no portion of barley, and the foreigners came upon them, and the people had fled, alone stood his ground; and he pursued the foreigners, and saved the barley. And three mighty men from among the thirty were with David, and when the foreigners surrounded Bethlehem, and David desired to drink from the cistern that is in Bethlehem, the three crossed over, and having broken through the camp of the foreigners, they drew water from the cistern, and brought water to David. And David, marveling at their strength, received the water, but was not willing to drink it; but he poured it out to the Lord, saying: "Be merciful to me, Lord, to do this; shall I drink the blood of the men who went with their lives?" Baneas, son of Iodae, performed many mighty works.

He also struck down the sons of Ariel of Moab, and going down into a pit on a day of snow, he struck down the lion. This one also struck down a mighty Egyptian man who was five cubits tall and had a spear like a weaver's beam; for snatching the spear from him, he killed him with it. Abishai the brother of Joab, son of Zeruiah the sister of David. He too was a commander among the three previously mentioned; and he himself struck down thirty wounded men with a spear at a certain time, and he ran like a gazelle on the mountains. And again he himself struck and put to death Esbien, who wished to kill David. Now Esbien was a descendant of Rapha; and he had a spear weighing thirty shekels of bronze by weight, and he was girded with a club. These men, then, were great and mighty; but David had all his warriors as thirty-four myriads and two hundred. Book 10, Kingdoms Third and Fourth. In the third, then, it is again contained that, when David had grown old, Adonijah his son exalts himself, and without his father proclaims himself king. And David, learning this, sends Nathan the prophet, and Zadok the priest, and Benaiah the son of Jehoiada, and he commands them, and they anoint Solomon as king while David was still alive. Adonijah, then, is immediately deposed; but Solomon, succeeding him, builds the house of the Lord and the wall of Jerusalem in seven years. And he had from the proselytes those who carried burdens, seventy thousand; and stonecutters again from the proselytes, eight myriads. And he had three thousand and twenty overseeing the works.

And for their provisions and necessities there were twelve who supplied each month. And this was their daily provision: thirty cori of fine flour, sixty cori of sifted meal, ten choice calves, twenty grazing oxen, a hundred sheep, besides stags and gazelles and choice fattened birds. And he had a herd of four myriads of female horses with foal, and twelve thousand horses for chariots. And he had great wealth; for in the one year the weight of the gold brought to him was six hundred and sixty talents, apart from the tribute of those subject to him. And the queen of Sheba, having come to him, gave him a hundred and twenty talents of gold, and precious stone, and spices beyond telling. And after the death of Solomon, his son Rehoboam succeeded to the kingdom, and under him the rule was divided; and ten tribes departed to Samaria, and two remained in Jerusalem, Judah and Benjamin. These, then, are the acts and the years of these kings contained in this third book: of King Solomon, all together. And after the division of the kingdom, as has been said, of the kings in Judea of the two tribes—Rehoboam, Abijah, Asa, and Jehoshaphat; and of the kings in Samaria of the ten tribes—Jeroboam, Nadab, Baasha, Elah, Zimri, and Ahab. And it also treats of these prophets: Nathan, and Gad, and Ahijah the

of the Shilonite, and of him who called upon the altar of Samaria; and concerning Elijah and Elisha, and of him who prophesied to Ahab concerning the son of Adad, and of him who struck him and rebuked Ahab; and that there were sons of the prophets withdrawing by themselves. And it is in this book, how Elijah prophesied, and it did not rain for three years, and that the ravens brought him by the words of the Lord bread in the morning and meat in the evening. And in Sarephtha of Sidonia he caused, by the words of the Lord, that the widow's jar of flour should not fail, and that the cruse of oil should not be diminished. And he raised her son when he had died, having prayed; and he caused the prophets of Baal to be slain, being in number four hundred and fifty. And with his mantle he struck the Jordan, and the water was divided here and there, and he crossed the river on foot. And this book ends with the death of Ahab king of Israel, and with the death of Jehoshaphat king of Judah, and with the beginning of the reign of Ahaziah son of Ahab, and with the beginning of Joram son of Jehoshaphat king of Judah. Book 4, of Kingdoms. And in the fourth book it is, how the two captains of fifty of Ahaziah were consumed by fire through the words of Elijah the prophet, and that Elijah was taken up, and the spirit of Elijah rested upon Elisha, and it became to him double in spirit;

And how Elisha raised the dead son of the Shunammite woman by prayer, and cleansed Naaman the Syrian from leprosy, and filled the prophet's wife's vessels with oil by the word of the Lord; and a dead man was thrown upon his bones after death, and as soon as he touched the prophet's bones, he came back to life; and with Elijah's mantle he struck the Jordan, and the water was divided on this side and on that, and he himself crossed over on foot. There is also in this book how Sennacherib and Rabshakeh, after uttering many blasphemies, were driven back, and a hundred and eighty-five thousand of their men in one night. And King Josiah cast down all the idols, and cut down the groves, and celebrated the Passover, as it is written according to the law. The book also contains the acts of the kings and the years: of those in Judea, Jehoram, and Ahaziah, and Joash, and Amaziah, and Uzziah, and Jotham, and Ahaz, and Hezekiah, and Manasseh, and Amon, and Josiah, and Jehoahaz, and Eliakim, and Jehoiakim, and Mattaniah, who is also Zedekiah; and of those in Samaria, Ahaziah, and Jehoram, and Jehu, and Jehoahaz, and Joash, and Jeroboam, and Zechariah, and Shallum, and Menahem, and Pekahiah, and Pekah, and Hoshea; and concerning the prophets, Elijah, and Elisha, and Isaiah, and Jeremiah; and that the kingdom of Samaria ceased with Hoshea, the son of Elah, who also slew Pekah the son of Remaliah; and the kingdom of Jerusalem ceased with Zedekiah. For he too was led away to Babylon, and when his eyes had been put out, he was cast into a mill for twenty years.

After these things, the king of Babylon exalted Jehoiakim and gave him the throne above the kings there, and he ate and drank with him until the days of his life. And with these things the book ends, when the people had been taken captive and the whole city had been captured. An epitome of the acts of the kings of Judah and Israel. From the beginning, then, the account must again be taken up and set forth in epitome: the names and acts of all the kings, both of the Jews and of Samaria, and the years of each one's reign; and first concerning the kings of Jerusalem. After Saul had perished, having reigned forty years, David reigns over all Israel, and he also forty years; thus in Hebron seven years, and in all Israel and Judah thirty-three years; and he did what was right with a perfect heart. In his time were the prophets Samuel, Nathan, Gad. Solomon the son of David reigned over all the people, he also forty years; and he did what was evil. And in his time were the prophets Nathan and Gad. Rehoboam his son reigned seventeen years; and he did what was evil. In his time the kingdom was divided, and there remained with him in Jerusalem two tribes, Judah and Benjamin; and in Samaria ten tribes. In his time were the prophets Ahijah the Shilonite, and Shemaiah, and Addo. Abijah his son, three years. And his heart was not perfect, as David's, but he walked in the sins of his father. And in his time was Addo the prophet. Asa his son, forty-one years; and he did what was right; but the high places still remained. In his time were the prophets Azariah the son of Oded, and Aname.

Jehoshaphat his son, twenty-five years; and he did what was right, but the high places still existed. And after these things he incurred blame for lawlessness, because he made friendship with Ahaziah king of Israel, and shared with him in the business of ships. In his time were the prophets Elijah, Elisha, Micaiah, and Jehu the son of Hanani, and Oziel the son of Zechariah, and Eliada the son of Obadiah from Mareshah. Joram his son, eight years; and he did what was evil. For he had as wife the daughter of Ahab. And in his time were Elijah and Elisha. Ahaziah his son, one year; and he did what was evil. After him Athaliah his mother, seven years. Joash the son of Ahaziah, forty years. This man slew Zechariah, and did what was right as long as Jehoiada the prudent lived, and he enlightened him. His servants killed him in the house of Millo. In his time Azariah [Zechariah] the son of Jehoiada prophesied. Amaziah his son, twenty-nine years; and in the beginning he did what was right, but not as David; for still the people sacrificed on the high places, and he did not remove the groves. And in his time prophets prophesied, but their names were not written. After these things, however, Amaziah, having struck down those in Seir, was lifted up, and served the idols of Seir, and was struck down, being delivered to his enemies. Azariah, who is Uzziah, fifty-two years; and he did what was right according to the beginning, as his father did; except he did not remove the high places. And prospering, he was lifted up, and wished to burn incense for himself in the temple, which is permitted only to the priests. Therefore he also was struck with leprosy, having heard: "It is not for you, Uzziah, to burn incense to the Lord, but for the priests the sons of Aaron, who are sanctified." In his time Isaiah prophesied.

Jotham his son, ten years; and he did what was right, as his father did; except that he did not remove the high places. And in his time was Isaiah. Ahaz his son, ten years; and he did evil. And in his time were Isaiah and Oded the prophets. Hezekiah his son, twenty-nine years; and he did what was right, as David perfectly. He destroyed the bronze serpent that Moses had hung up. And in his time was Isaiah. In his time Sennacherib and Rabshakeh, the Assyrians, blaspheming, were themselves struck down afterward, and in one night a hundred and eighty-five thousand. An angel went out and killed them. And Hezekiah, having fallen sick and being about to die, received an addition of fifteen years. Manasseh his son, fifty-five years; and he did evil. For what Hezekiah had torn down, this man raised up again; and he became another Jeroboam for Judah, so that because of him Jerusalem suffered as Samaria did. For concerning him it was said: "Who made Judah sin"; therefore he was also led away captive to Babylon. But in the captivity, as it is written in the Paraleipomena, God turned him back to Jerusalem when he had repented, and again he took hold of the kingdom; and repenting and teaching the people to serve God, he died. But he was not buried in the city of David, but in his own garden, in the garden of Oza. Amon his son reigned two years; and he did evil, as his father Manasseh did; and his servants killed him, and he was buried in the garden of Oza, where also his father was.

Josiah his son, thirty-six years. The people raised him up as king when he was eight years old; and he did what was right in every way of David, and he did not turn aside to the right or to the left. For he also cut down the groves, and he destroyed all the idols, when he was ten years old; and he sought the law, and finding it neglected, he caused it to be read. And he proclaimed the Passover, and he kept it, as it is written. But Pharaoh Nechao killed him at the Euphrates, when he contended with him. In his time were Jeremiah and Zephaniah the prophets, and Huldah the prophetess, the wife of Shallum. Jehoahaz his son, three months; and he did evil, and Pharaoh Nechao removed him. And in his time was Jeremiah. Eliakim another son of Josiah, who was also renamed Jehoiakim, eleven years; and he did evil. Jehoiakim, also called Jechoniah, his son, three months; and he did evil, and he was carried away to Babylon. Manasseh his son. Nebuchadnezzar made him king, and renamed him Zedekiah. And he reigned eleven years; and he did evil. And in his time was Jeremiah. Up to this point the kingdom of Judah prevailed, and it was dissolved, just as also that of Samaria; for the city also was captured, and all were carried away captive to Babylon with the vessels. Altogether the kings of Jerusalem who arose from David and until the captivity to Babylon were twenty-one, without counting, of course, Athaliah, who also herself reigned, as has been said, after the death of her son Ahaziah, seven years. Kings of Israel. Next it must be said also concerning the kings of Israel who arose in Samaria.

How each of these was called, and how many years he reigned, and how he lived. First, Jeroboam the son of Nabath reigned in Samaria, when the kingdom was divided, having come up from Egypt. And he did evil as no other. For fearing lest he be overthrown, he made two golden calves, and deceived the people, saying, "These are the gods who brought us up out of Egypt." And he appointed priests for them, and thus he himself caused Israel to sin. For all who came after him followed him. And he reigned twenty-four years. In his time was the prophet Ahijah the Shilonite, and the one who called down upon the altar against him. Nadab his son, two years; and he did evil. And no longer did his family reign. Baasha, of another family, twenty-four years; and he did evil. Elah his son, two years; and he did evil. And no longer did his family reign. Zimri, of another family, twelve years; and he did evil. Ahab his son, twenty-two years; and he did evil more than the others. In his time were the prophets Elijah and Elisha, and Micaiah, and the one who prophesied to Ahab concerning Syria and the son of Adad, and the one who struck him with a wound, and rebuked Ahab, and many sons of the prophets by themselves. Ahaziah his son, two years; and he did evil. And in his time were Elijah and Elisha. For Elijah struck his captains of fifty with fire at the word of the Lord. Joram, another son of Ahab, twelve years; and he did evil. And no longer did his family reign. And Elijah was taken up in his time.

But Elisha remained until Jeroboam, the son of Joash, king of Israel. And there were also sons of the prophets in those days. Jehu, of another family, the son of Namessi, reigned twenty-eight years. He destroyed the family of Ahab, and the prophets of Baal by treachery, and he shattered his pillar. And in this, having done what was right, he obtained a promise, that four sons would sit for him on the throne of Israel. Nevertheless, he did not keep the law with his whole heart; for he did not depart from the sins of Jeroboam because of the calves. Jehoahaz his son reigned seventeen years, and he did evil. Joash his son reigned ten years, and he did evil. And he made war against Jerusalem, and took the gold and the vessels. Jeroboam his son reigned forty-one years, and he did evil. Zechariah his son reigned six months, and he did evil. Up to this point, four sons of the family of Jehu had come. Shallum, of another family, the son of Jabesh, reigned thirty days, and he did evil. Menahem, of another family, the son of Gaddi, reigned twenty years, and he did evil. Pekahiah his son reigned ten years, and he did evil. In his days Isaiah and Hosea were prophesying. Pekah, of another family, the son of Remaliah, reigned twenty years. He slew Pekahiah, and he did evil, and in his days were Isaiah and Hosea the prophets. Hoshea, of another family, the son of Elah, reigned nine years. He slew Pekah, and he did evil, but not as those before him. Up to this Hoshea the kingdom of Samaria also came to an end. For from then on it ceased, and Samaria was destroyed, and thereafter Assyrians settled in it, from whom came the heretical Samaritans, who are also called Sadducees [or Chuthites].

The years, then, of those who reigned in Jerusalem from David even to Zedekiah, himself included, are gathered together as 400 years in all, and the kings in total are twenty-one, apart from Athaliah, and all of one family, that of David, son succeeding father in order, inheriting the kingdom from beginning to end. Of these again, those who did what was right are nine, and those who did what was evil are twelve, apart from Athaliah. And of those who reigned in Samaria from Jeroboam even to Hoshea, the years are 260 in all; and the kings in total are eighteen, and from various families. And of these, eight came up to rule; and all did what was evil, according to the sin of Jeroboam. Eleventh book, Paralipomena 1 and 2. These books are so called because many things passed over in Kings are contained in them. In the first book there is a genealogy of all the tribes from Adam to the kings, by tribes, and by peoples, and by fathers' houses, and by household; and in the second the deeds of the kings are set forth. It has been said, then, in what precedes, that those who recorded both the deeds and the times of the kings are the prophets who lived at the various times; and in order that they may be known in part, we have noted these things from Paralipomena: the things concerning David were written by Samuel, and Nathan, and Gad, the prophets; the things concerning Solomon, by Nathan and Ahijah, the prophets; the things concerning Jeroboam, by Shemaiah and Iddo, the prophets; the things concerning Abijah, by Iddo the prophet; the things concerning Asa, in the book Words concerning the Kings of Judah.

The matters concerning Jehoshaphat are in the prophet Jehu, the son of Hanani, who wrote the book of the Words of the Kings of Judah; the matters concerning Joash are in the writing of the Kingdoms; the matters concerning Amaziah are in the book of the Kings of Judah and Israel; the matters concerning Uzziah are in the prophet Isaiah; the matters concerning Jotham are in the book of the Kings of Judah and Israel; the matters concerning Ahaz are in the book of the Kings of Judah and Israel; the matters concerning Hezekiah are in Isaiah the prophet, the son of Amoz; the matters concerning Manasseh are in the Word of the Seers; the matters concerning Josiah are in the book of the Kings of Judah; the matters concerning Jehoiakim are in the book of the Kings of Judah and Israel. Book twelve: First and Second Ezra. These two books were written by that same man whose inscription they also bear. For this Ezra, being a priest and a reader, explains the return of the sons of Israel, which took place from Persia to Jerusalem. And in the first book he sets forth how the events of the return came about under the hand of Joshua the son of Josedek, and Ezra, and Zerubbabel, and Nehemiah the Jewish eunuch. The occasion of the return was this: three soldiers guarding the king, one of whom was Zerubbabel, contended in a riddle, a promise having been set that the victor should ask whatever he wished from the king. So when one said that wine conquers, and the other said that the king conquers, Zerubbabel maintained that women conquer, and above all things the truth. And since, having said these things, he had won, and heard that he should ask for whatever he wished, he requested that the captivity be released and that Jerusalem be built. And it came about as he requested; and the captivity was released.

For then the sixty years of wrath were fulfilled. Those who came up from the captivity from Judah and Benjamin, and all the Levites together, were in number four thousand two hundred and sixty; their male and female servants, 7,337; the singers, 245; camels, 435; donkeys, 720. And those who built were Zerubbabel, and Jeshua the son of Jozadak, and Nehemiah; and Ezra, being naturally gifted in the law, himself brought forward the law and read it, and set in order all the matters concerning the temple, and he himself showed the Levites from the law, and he caused the foreign women to be cast out from those who had taken them in the time of the captivity. For all cast them out and were purified, and they kept the Passover lawfully, as it is written, and the fast. And in the second account he says the same things again about the return, apart from the problems; but he explains more fully concerning Nehemiah the eunuch, that he too made request concerning the building of the temple, and that Ezra was reading; and Jeshua and Banaiah and Abiah were instructing the people. And Ezra, as he read, made distinctions by the knowledge of the Lord; and the people understood in the reading, and kept the Passover. And in the seventh month they kept the fast, and the Feast of Tabernacles, as it is written: "For," he says, "they had not done so from the days of Jeshua the son of Nun." And Ezra, having seen Asiatic women mingled with the Hebrews, having mourned and wept, caused all to promise to keep the law of God; and he cast out the women as an unlawful marriage; and all swore to keep the law.

And thus, having been sanctified and purified, they rejoiced, and each departed to his own house. It is also recorded concerning Ezra that, when the books had perished through the negligence of the peoples and because of the long captivity, Ezra himself, being a lover of good and naturally gifted, and a reader, preserved them all with himself, and thereafter brought them forth and delivered them to all, and thus the books are preserved. The thirteenth book, the Psalter of David. Although this book of the Psalms alone bears the inscription of David, yet there are in it psalms of many others as well—of Asaph, clearly, and of the Idithum, and of the sons of Korah, and of Haggai, and of Zechariah, and of Aeman the Israelite. There are also some spoken in common by all together, namely all those that have the "Alleluia." Ezra, then, having gathered all these psalms spoken by each one, combined them into one book; and as all the contents in it are common, it is called the Book of Psalms; but it is inscribed with the name of David alone, since he first received the spirit of psalm-singing from God, and first composed and wrote psalms; and the other psalmists mentioned above he himself selected from among the priests and appointed, and he defined and ordered for them the position of their places, the order of the melody, and the time, both morning and evening; so that some, when the sanctuary is opened, and others...

And when it was closed, they set some on the right and others on the left; and so, some sang psalms and praised and sang and hymned God; others struck up confession and praise; and some spoke forth with lyres and harps and cymbals; others to exalt with trumpets. Now the priests who carried the ark in the time of David were a thousand and two, as follows: of the sons of Kohath, Uriel the chief and his brothers, 110; of the sons of Merari, Asa the chief and his brothers, 250; of the sons of Gershon, Joel the chief and his brothers, 150; of the sons of Elizaphan, Shemaiah the chief and his brothers, 200; of the sons of Hebron, Enir the chief and his brothers, 80; of the sons of Uzziel, Aminadab the chief and his brothers, 112. And the psalm-singers chosen from among them were those previously mentioned, and they were appointed as follows: Asaph and Aitham, sons of Korah, sounding forth on bronze cymbals so as to be heard by all; Zechariah and Ozias, Shemiramoth, Eloni, Eliab, Masaiah, Benaiah, those of Jeduthun, on harps and psaltery; Mattathias and Emphanaiah and Makaiah and Abdedom and Jeiel and Ozias, those of Heman, on lyres and citharas; and Masse and Haggai and Zechariah and Bane and Eliezer, the priests, blowing with trumpets; and the rest of the psalms which these also wrote, being moved by the Holy Spirit, and these Ezra took and numbered with the psalms of David, and having composed them all together, he made this one book of Psalms, as has been said before. Therefore one must divide clearly concerning these things in this way.

For those that are David's own are all that have the superscription thus, "Of David," which are these: 25, 20, 27, 30, 151. And those composed by others but dedicated to David himself are again all that have the superscription likewise, "To David," which are these: 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 28, 29, 30, 31, 32, 33, 34, 35, 37, 39, 40, 41, 49, 50, 51, 52, 54, 55, 56, 57, 58, 59, 60, 62, 63, 64, 67, 68, 69, 70, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 92, 93, 97, 98, 99, 100, 101, 102, 103, 108, 109, 110, 138, 139, 140, 143, 144. And again, of these that have the superscription "To David," some are also inscribed "For the end," and others only "A Psalm." And those that have the superscription "For the end, a Psalm to David" are these: 4, 5, 6, 8, 9, 10, 11, 12, 13, 18, 19, 20, 21, 29, 30, 39, 40, 50, 64, 67, 98, 138, 139. Those that have the superscription only "To David," without "For the end," are these: 3, 7, 14, 22, 24, 28, 37, 42, 62, 83, 87, 88, 107, 140, 142. And again, of these that have the superscription "For the end, a Psalm to David," this is the subdivision: for some are inscribed "A Psalm of song," 4, 64; and others "A Psalm" only, 5, 8, 9, 10, 11, 12, 13, 18, 19, 20, 21, 30, 39, 40, 50, 63, 98, 138, 139; and one is inscribed "In hymns," Psalm 6; and others "Psalms of song," 29, 63.

And others have the superscription "For the end, of David," but are not a psalm, yet have a different kind of superscription, and these are: 17, 35, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 68, 69. Of these, then, that have a different superscription, one has "Words of song," 17; others only "Of David," 35, 68, 69; others "Of understanding," 51, 52; others "In hymns of understanding," 53, 54; others "For a pillar inscription," 55, 56, 57, 58, 59; and one "In hymns," 60. Of those that have the superscription "A psalm of David" without "For the end," there is a song of a psalm only, 107. And those that have neither "For the end" nor "A psalm," but simply "Of David," are these: 15, 16, 31, 32, 70, 85, 86, 2, 4, 5, 6, 100, 102, 103, 130, 137, 141, 143, 144. And of these again, one is "A song," 5; one "A pillar inscription," 15; others "A prayer," 16, 82; others "Of understanding," 31, 100, 141; one "Of the sons of Aminadab," 70; and others

A Praise of a Song," 1, 2, 4; and the one "Of Praise," 144. Again, those that do not have the superscription "Of David" but are ascribed to others are these: 37, 41, 43, 44, 45, 46, 47, 48, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 87, 1, 9, 104, 105, 106, 111, 112, 113, 114, 115, 116, 117, 118, 134, 135, 145, 146, 147, 148, 149, 150. And of these, some are superscribed "Of Asaph"; others, "To the sons of Korah, Asaph and Aitham"; others, "Of Jeduthun"; others, "Of Haggai and Zechariah"; others, "Alleluia." Those of Asaph, then, are these: 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82. And of these, those having the superscription "For the end, a psalm of Asaph" are these: 74, 75, 76, 79, 80; those with only "A psalm of Asaph" are these: 72, 78, 81; and the one "In hymns," 75; those "A song of a psalm of Asaph," 79, 82; those "Of understanding," 73, 77; the one "For the winepresses," 80; the one "For those who shall be changed," 79; the one "A psalm of a song," 74; and those having the superscription "Alleluia" are these: 104, 105, 106, 111, 112, 113, 114, 115, 116, 117, 118, 134, 135, 145, 146, 147, 148, 149, 150. Of these are "Of Haggai and Zechariah": 145, 147, 148. And those having the superscription "To the sons of Korah" are these: 41, 43, 44, 45, 46, 47, 48, 83, 84, 85, 87. And of these again, those having "For the end, to the sons of Korah" are these: 41, 43, 44, 48, 83, 84; and those "For the end, for the sons of Korah," 45, 46.

Those with the superscription "A Psalm of a Song for the sons of Korah" are 47, 80, 87. And the one "Of Understanding, for Aitham the Israelite" is 88. And those "For the end, a song for Idithum" are 38, 61. And those "Of the Ascents" are all songs, and they are these: 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133. And of these, one is "For Solomon," 126; and those "For David" are 130, 131, 132. This, then, is the division of the superscriptions that are on the psalms. And those that are altogether common together in this book are "Psalms" only: 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 18, 19, 20, 21, 29, 30, 39, 40, 50, 60, 61, 63, 64, 65, 66, 67, 72, 78, 81, 108, 138, 139. "A Psalm, a Song": 4, 64. "Psalms of a Song": 29, 47, 67, 80, 87. "A Song" only: 38, 70, 75, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133. "A Song of a Psalm": 65, 82, 107. "Words of a Song": 17. "A Praise of a Song": 1, 2, 4. "A Praise": 144. "In hymns": 60, 75. "In hymns of understanding": 53, 54. "In hymns, a Psalm": 6, 66. "Of Understanding": 31, 51, 52, 73, 77, 88, 100, 141. "For an inscription on a pillar": 15, 55, 56, 57, 58, 59. "A Prayer": 16, 85, 89, 101. "A Prayer for Moses, the man of God": 89. "For Solomon": 71. Without a title: 9, 65, 66, 1, 9, 101. "Alleluia": 104, 105, 106, 111, 112, 113, 114, 115, 116, 117, 118, 134, 135, 145, 146, 147, 148, 149, 150. "For David," simply: 32, 34, 35, 36, 102, 103, 136, 137.

Those spoken by David and all the others, and which have "For the end," are these: 4, 5, 6, 8, 9, 10, 11, 12, 13, 17, 18, 19, 20, 21, 22, 30, 35, 38, 39, 40, 41, 43, 44, 45, 46, 48, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 63, 64, 65, 66, 67, 68, 69, 74, 75, 76, 79, 80, 83, 84, 108, 138, 139. Of David alone, his own: 25, 26, 27, 29, and 151. But after all this division, it is necessary next to know also the superscriptions individually, those set over certain psalms. The 1st and 2nd are without superscription; the 3rd, "When he fled from the face of Absalom his son"; the 142nd, "When his son pursued him"; the 5th, "For the heiress"; the 6th and 11th, "For the eighth"; the 7th, "For the words of Chusi son of Iemeni"; the 8th, 80th, 83rd, "For the winepresses"; the 9th, "For the hidden things of the son"; the 45th, "For the hidden things"; the 15th, "For a pillar-inscription"; the 16th, 55th, "Prayer"; the 17th, "When the Lord delivered him from the hand of all his enemies"; the 21st, "For the morning help"; the 23rd, "Of the one of the Sabbaths"; the 26th, "Before the

to be anointed; the 28th, Of the tabernacle of Exodus; the 29th, Of the dedication of the house; the 30th, Of ecstasy; the 31st, Of understanding; the 33rd, When he changed his face before Abimelech; the 35th, To the servant of the Lord, to David; the 37th, For a remembrance concerning the Sabbath; the 44th, For those who shall be changed, for the sons of Korah, for understanding, a Song for the beloved; the 67th, For those who shall be changed; the 79th, For those who shall be changed, a testimony for the Assyrian; the 50th, When Nathan the prophet came to him, when he went in to Bathsheba; the 51st, When Doeg the Idumaean came and reported to Saul and said to him, David came into the house of Abimelech; the 52nd, For Maeleth; the 53rd, When the Ziphites came and said to Saul, Is not David hidden among us?; the 55th, When the foreigners seized him in Geth; the 56th, When he fled from the face of Saul into the cave; the 58th, When Saul sent and guarded his house to put him to death; the 59th, When he burned Mesopotamia of Syria and Syria Zobal, and Joab returned and struck in the valley of Salt twelve thousand; the 62nd, When he was in the wilderness of Idumaea; the 65th, Of resurrection; the 69th, For a remembrance, that the Lord may save me; the 70th, Of the sons of Adam [Jonadab], of the first taken captive; the 71st, For Solomon; the 75th, Against the Assyrian; the 87th, For Maeleth, to be answered; the 1st, For the day of the Sabbath; the 23rd, Of the first day of the Sabbaths; the 2nd, For the day of the Preparation, when the earth was settled; the 3rd, On the fourth day of the Sabbaths;

The 5th, When the house was being built after the captivity; the 9th, When his land was established; the 9th, For confession; the 101st, A prayer of the poor man when he is disheartened, and pours out his supplication before the Lord; the 141st, A prayer when he was in the cave; the 143rd, Against Goliath; the 151st, This psalm is in David's own handwriting, and outside the number, when he fought Goliath in single combat. One must also take up the matter of the diapsalma, in which psalms it is found and how many times in each: in the 2nd it occurs once; in the 3rd it occurs twice; in the 4th it occurs twice; in the 7th it occurs once; in the 9th, a song of the diapsalma; in the 23rd it occurs once; in the 31st it occurs twice; in the 33rd it occurs once; in the 38th it occurs twice; in the 43rd it occurs once; in the 45th it occurs twice; in the 46th it occurs once; in the 47th it occurs once; in the 48th it occurs twice; in the 51st it occurs twice; in the 53rd it occurs once; in the 54th it occurs twice; in the 55th it occurs twice; in the 58th it occurs twice; in the 59th it occurs once; in the 60th it occurs once; in the 61st it occurs twice; in the 65th it occurs three times; in the 66th it occurs twice; in the 67th it occurs four times; in the 74th it occurs once; in the 75th it occurs twice; in the 76th it occurs three times; in the 80th it occurs once; in the 81st it occurs once; in the 82nd it occurs once; in the 83rd it occurs once; in the 84th it occurs once; in the 85th it occurs twice; in the 88th it occurs five times; in the 3rd it occurs once; in the 139th it occurs three times; in the 142nd it occurs once. In general, however, all those that have the superscription "Alleluia," and the songs of ascents, do not have a diapsalma.

The 14th book, the Proverbs of Solomon. Solomon, the son of David, having succeeded to his father's kingdom, prayed to God to receive wisdom rather than wealth, and rather than defense against enemies. Having received it, then, and having become wiser than all men before him and after him, and having been admired for all that he did and said, he spoke three thousand parables and five thousand songs; and he discoursed on the nature of all things that grow from the earth and of all living creatures. He also composed books, three of them canonical—that is, this one called Proverbs, and Ecclesiastes, and the Song of Songs—and another besides these, not canonical, as was said before, which is named the Wisdom of Solomon. He entitled the present book Proverbs, since proverbs are sayings of the wise, like riddles, which indicate one thing on the surface but convey another by suggestion. The Proverbs are a form of such sayings. For thus also the disciples of the Lord say in the Gospel according to John, when Christ had first spoken many things in a hidden meaning, afterward they say to him: "Behold, now you speak plainly, and you speak not a single proverb"—since proverbs are spoken not openly but in a hidden way. Since, then, there are very many such sayings in this book, for this reason he wrote the book as Proverbs. And it was named Proverbs because such sayings were written beside the roads for the correction and instruction of those traveling on the roads. And they were written beside the roads because not all could contain the words of truth.

so that even as they pass by and look, they may search out the things written, and in this way people may be instructed. Some, at any rate, define them thus: a word by the wayside, received from one single source into many. There is, then, in this book knowledge of wisdom and instruction, understanding of words of prudence, turns of words, understanding of true righteousness, to direct judgments aright, and a promise of knowing from these things parables, sayings of the wise, riddles, dark sayings. And there are knowledges of wisdom and instruction, since both the Greeks claim to have wisdom, and the heretics think they have instruction. For this reason this book teaches the true wisdom and instruction, so that no one, through the similarity of wisdom, may fall into the sophisms of the Greeks and the heretics. For indeed some of the Greeks, thinking themselves to be something, and "claiming to be wise, were made foolish." And the heretics, thinking they are being instructed, were turned aside and sin, being self-condemned. But he who hears the divine words, being wise, will be wiser. For having heard the laws of God and kept them, and not having slighted the instruction of the Lord nor grown slack in it, he will become a wise son, and having become instructed, he will quickly also receive the knowledge concerning God. For the wise are instructed in this. And the understanding of words of prudence is the teaching concerning the one and true God. For among the Greeks, some said God is a body, and others likened him to idols. And the heretics also themselves went astray concerning the one who is. For this reason this book expounds the true knowledge concerning God—that which in him is inexpressible—

God's glory hides a word." And His providential aspect he speaks of: "In every place the eyes of the Lord watch over the evil and the good"; and again: "The rich and the poor met together; the Lord made both"; and, "When lender and debtor come together, the Lord makes visitation of both"; and, "For the ways of a man are before the eyes of God, and He watches over all his paths." And His judicial aspect he speaks of: "The sacrifices of the impious are an abomination to the Lord, but the prayers of those who set things straight are acceptable to Him"; and again: "The Lord tears down the houses of the insolent, but He set the boundary of the widow." And His creative aspect—not simply, but that through His own Word and wisdom He makes all things, which most of all marks the true God, that He is Father of a Son. He says, at any rate: "God founded the earth by wisdom"; and again: "The Lord made the countries, and the uninhabited places, and the inhabited peaks of the earth under heaven. When He was preparing the heaven, I was present with Him, and when He was setting apart His own throne upon the winds, when He was making the upper clouds strong, I was beside Him, fitting things together. I was she whom He delighted in, and daily I rejoiced in His presence." Twists of words are spoken of, since by turning them over in thought one opens also

He finds the understanding that lies within them, what sort they are: "A wise son is saved from the heat, but a lawless son becomes wind-blasted in the harvest"; and again: "Take care of the green things in the field, and you will reap grass, and gather mountain hay, so that you may have sheep for clothing"; and again: "If you sit down to dine at the table of rulers, understand intelligently what is set before you." And things like these are called the understanding of true righteousness; since some have interpreted the just in different ways, some saying that it is just to give back what one has received to keep, and others that it is to give evil for evil, and good for good. But it happens that such definitions are not accurate. For do not say, "In the way he dealt with me, I will deal with him, and I will repay him for the wrongs he did to me." For this reason he teaches true righteousness, that this is what is truly just: to give back to each his own. "First honor the Lord from your righteous labors, and offer him the firstfruits of your fruits of righteousness." Then: "Honor the king, and render what is due to parents, and equality to all." And this is one type; the second is to justify one's own soul, to keep equality, so as not to incline toward inequality; but to the rational part: Let not a wicked counsel seize you, the one that abandons the teaching of youth, but do everything with counsel, and let your thoughts be judgments; so that each one judges himself, and keeps every desire good; for every desire of the righteous is good, and the desire of the righteous is acceptable. And according to the spirited part:

Do not be a companion to a man of anger, and do not lodge with a wrathful friend. For a fool brings out all his anger, but the wise man stores it up in part." So a man, ordering himself and keeping the activity of each part of his soul sound and unharmed, will be one who knows true righteousness. To direct judgments is, first and foremost, to judge justly according to the law of God, as it says: "Open your mouth for the word of God, and judge all men soundly. Distinguish the poor and the weak. For he who says to the ungodly, 'You are righteous,' is accursed among peoples and hated among nations. For to respect a person in judgment is not good." This must be said openly; and then, that whatever a man judges in others, he may direct the same judgment upon himself also, and test himself, rebuking himself if anger takes advantage, restraining himself if desire abounds, rousing himself if the reasoning part slumbers, saying: "How long, you sluggard, do you lie down?" For thus, leading himself justly and becoming his own accuser, he will learn to direct judgment, and will not hear from another: "You who teach another, do you not teach yourself? You who say, 'Do not commit adultery,' do you commit adultery?" For just as the one who travels and directs his road arrives at the end, so the one who directs judgments will be known as just and wise. Parables are words spoken, as it were images of what is said. For from them, by reason of the likeness, what is said is understood. For thus the Lord spoke, as Mark says: "To what shall I compare the kingdom of God? Or in what parable shall I set it forth?" since what is said by way of likeness is a parable.

For he says, "The kingdom of God is like," and later adds, "This is why I speak to them in parables." Such, then, are the parables: "As a snowstorm at harvest time is a benefit in the heat, so is a faithful messenger to those who sent him"; and again: "As winds and clouds and rains, so are those who boast of a false gift"; and the like. And the sayings of the wise are words not made clever, nor deceiving by persuasiveness, but exact; not spoken as by command, but as known from themselves, and brought forward as their own declarations. Such are: "When the heart rejoices, the face flourishes; but when it is in sorrows, it is downcast"; and, "An upright heart seeks understanding; but the mouth of the uneducated will know evils"; and, "Hatred stirs up strife; but friendship covers all who do not love contention"; and, "Whoever despises a matter will be despised by it; but the one who fears a commandment, this one is healthy." For the words of other men are for the most part ambiguous; but those of the wise, such as these are, are true, and are exact from every side, so that they are not even contradicted. And other men know a matter from the end of the action, for example: that the unjust man is worthless, and the adulterer evil; and this would be clear to everyone; but the wise foretell the beginnings of actions, and as it were announce beforehand the symbols of the soul's movements, so that each one, knowing the beginnings of evils, may be on guard, such as the things previously said: "Hatred stirs up strife;

But friendship covers all those who are not contentious. For the contentious man has the beginning of such wickedness from hatred, and no one could say that the contentious man loves. And again, from the opposite: the one who is not contentious has a mark of love; and no one could call the one who loves contentious, as again: "Every idle man is in desires, and the hot-tempered man acts with folly." For he indicated that the soul of the idle man is sunk in all desires, and he showed that the hot-tempered man has not even one right counsel. And in general these things rather announce the ethical matters, stating whence the beginning of action is constituted: that hatred precedes contentiousness, and love precedes not being contentious; and evil pleasure precedes idleness, and folly precedes the hot-tempered man; and the beginning of the despised man is his contempt of the law; and the fear of God precedes health; and the beginning of the soul's destruction is to keep the mouth unguarded; and recklessness precedes being terrified at something. Thus, analyzing each saying, you will find it spoken and written for the sake of those who hear and learn the beginnings of evils and of goods, that they may flee the base things and do the good things. And riddles and dark sayings are such that they are safe in this way, so as to distress the one who happens upon them by revealing nothing and offering no suspicion; yet when searched out they show the mind within them. Such are these: "The leech had three daughters, beloved with love; and these three, and the fourth did not suffice to say, Enough.

Hades, and the love of a woman, and Tartarus, and earth not filled with water, and water, and fire, will never say, "It is enough"; and again: "There are three things impossible for me to understand, and the fourth I do not know: the tracks of an eagle flying, and the ways of a serpent on a rock, and the paths of a ship sailing the sea, and the ways of a man in his youth," and whatever similar riddles there are; for they signify certain other things and present the thought of other things; and they are obscure, but have their meaning hidden. Book 15, Ecclesiastes. Solomon also wrote this book, as was said before. And it is called Ecclesiastes because the writer himself so named it, saying at the beginning: "The words of Ecclesiastes, son of David, king of Israel in Jerusalem: Vanity of vanities, said Ecclesiastes." And Solomon would be called in various ways: wise, because he partook of wisdom; prudent, because prudence of truth was in him; instructed, because he had true instruction from the Lord. He was called Ecclesiastes, then, because he himself gathered the peoples into assembly and spoke the things of the Spirit. In this book he appears philosophizing about natural contemplation. For since

The Egyptians formed imaginations, and the Greeks were going to tell myths about these things; therefore this man, moved by the Holy Spirit, stops those who attempt to inquire about these things, saying: "A man will not be able to discover the work that has been done under the sun; however much a man toils to seek, he will not find it"; and he also discredits the Egyptian notion concerning genethlialogy, saying: "He who watches the wind will not sow, and he who looks at the clouds will not reap, among whom there is no one who knows what the way of the spirit is. As bones in the womb of a pregnant woman, so you will not know the works of God, all that he will make." Then, also coming to the contemplation of each thing, he perceived that it is in vain to inquire about such things, and that such things only generate toil. For the wise and righteous man is established not from knowing such things, but from the practical life. For he says: "And indeed, whatever a wise man may say to know, he will not be able to discover. For I gave all this to my heart, and my soul saw all this, that the righteous and the wise and their works are in the hand of God." Reasonably, then, having passed over inquiry about such things, and being occupied with human conduct, and seeing the many and varied accidents of men, he establishes that all things are governed by providence, saying: "The race is not to the swift, and the battle not to the wise [powerful], and indeed bread is not to the wise, and indeed wealth is not to the prudent, and indeed grace is not to those who know; for time and chance will meet them all. For in everything there is a king over a cultivated field.

For no one, it says, is master of his own counsel in these things. For who is man, that he should come after counsel, as many things as she has made? And that man has authority over nothing more in this life than to do evil and good, and to prepare his works for the departure. For even what he will eat and drink, this is a gift of God. Therefore whether it is an inquiry concerning how the things that appear came to be, or it is the acquisition of money, or the luxury of wealth, all these things are vanity of vanities, and nothing more than an excess of counsel and a succumbing of purpose. But in saying these things are vanity, he indicates the eternal nature of things to come. Therefore, passing over all things, he exhorts us to remember eternal things, and to know that there will be an end of this world, in saying that the grinding women cease, "in the day when the keepers of the house are shaken, and the men of strength are twisted, and the grinding women cease." And he explains the things after the end: "For God will bring every work into judgment, with every overlooked thing, whether it be good, and whether it be evil." From these things, then, he shows that what he said, "Vanity of vanities," he said not to disparage creation, but that, contemplating eternal things, he said the desire of transient things is vanity. And by teaching judgment, he signifies the resurrection of the dead, and the recompense of deeds. Then, saying, "The grinding women cease," he shows again that creation itself is not vain, but rather is a teacher to all unto godliness.

For its order and arrangement are a narrative about the one who made and created it, in which are also the prophets and the evangelists and the teachers, as it were grinding food for each one through teaching—the knowledge that leads to piety. These, having ground, will thereafter cease at the consummation. For they will no longer teach as those who grind, but from each one's deeds the judgment comes. Book 16: Song of Songs. This book also is a writing of Solomon, as has been shown above. The whole of it is written from beginning to end mystically with enigmatic allegory. For the meaning of the doctrines in it is hidden not in what is obvious but in what is secret. But when searched out it is found, because it is fitting for the discerning to approach this whole book by way of allegory, so that through the ignorance of the unlearned the things said may not fall into dishonor. And it is called Song of Songs for this reason: because it comes after the other songs, and after this one there is no longer another to expect. And by "another" I mean not another book, but what is signified by the book. What I mean is this: all divine Scripture prophesies concerning the descent of the Word to us and his coming in the flesh. For this is the will of God, and this was the principal thing for the prophets and all divine Scripture to announce. And as attendant circumstances to this divine narrative, they make discourses about the nations—Babylon, Damascus, Moab, and the others. And through each Scripture they rebuke those who sin, and they urge those who have been overtaken to repent, threatening the coming judgment of fire.

The other Scriptures, then, foretell, as Moses does when he says, "The Lord our God will raise up for you a prophet from among our brothers, like me"; and Isaiah: "Behold, the virgin shall conceive in the womb and bear a son"; and Micah: "In the last days the mountain of the Lord shall be manifest"; and another foretells in another way, according to the grace of the Spirit. Since all these were speaking, the Lord who was announced was awaited. For this reason many also announced him; and until he came, those prophesying did not cease. And all these things are songs. But the Song of Songs is not as one prophesying, nor as one foretelling; rather, the one whom others announced beforehand, this book shows as already come, and as already having taken up the flesh; therefore, as for the union of the Word and the flesh, the Song of Songs sings an epithalamium. And the other Scriptures speak about the Savior, but in between they also announce certain other things; but this book sings only the union of the Word with the body. Therefore in the other Scriptures, because of the things made clear in between, there are also words of wrath and anger, and threats of fears; but this book, since it signifies nothing other than the presence of the Word alone, has words of gladness and joy and cheerfulness alone. For when the bridegroom is present, it is fitting that all rejoice and that no one mourn, as the Lord himself has said. For he, being present, bore our weaknesses and turned our sorrows into joy.

Just as, therefore, after the economy of the Savior we no longer expect a prophet, so after the things signified in the Song of Songs there is no other newer signification to expect. For the things signified in the Song are also found spoken at intervals in the prophets and in the other Scriptures. And again, just as John points out the Lamb, and until John the Law and the prophets are; so the things signified in the Song of Songs are the end of all things signified in all the divine Scripture. For what else must we expect after the coming of Christ except judgment and recompense? And for this reason those among the Phrygians who introduce prophets after the Lord are mistaken, and were condemned as heretics. A Song of Songs, therefore, because after the things from it there is nothing else to expect. And just as under the Law there were Holy things, and after the Holy things the Holy of Holies, and after the Holy of Holies there was no longer an inner place; so after the songs is the Song of Songs, and after the Song of Songs there is no longer an inner and newer promise to expect. For once the Word became flesh, and has perfected the work. And this whole book is full of dialogues of the old man with the Word, and in general of the human

of the race to the Word, and of the Church from the Gentiles to him, and again of the Word to her and to the human race; then of the Gentiles to Jerusalem, and Jerusalem's dialogue concerning the Church from the Gentiles and concerning herself; then also the proclamation of the ministering angels to the called human beings. So then, the ancient people, asking him to come down and be joined to the flesh, says these things: "Let him kiss me with the kisses of his mouth; for your breasts are good, better than wine." And again through these things he exhorts: "I have kept new things for you alongside old ones, my brother." And in common, all say to the Word, that he might take up our body: "Who would give you to me, my brother, nursing at the breasts of my mother? Finding you outside, I will kiss you, and they will not despise me. I will take you and bring you into the house of my mother, and into the chamber of her who conceived me." For not from outside, but from the womb from which we were born, they deemed him worthy to take up the body, even if not as we are, from a man and a woman. For from a Virgin alone, as a fashioner, he took the body for himself, except that it was from a human being; for the God-bearer Mary is a human being. And the Word says these things to those who asked, taking up the flesh already from the Virgin: "I entered into my garden, my sister, my bride; I gathered my myrrh with my spices; I ate my bread with my honey; I drank my wine with my milk." For having entered into his own garden, the creation, he took for himself the body from the Virgin, and became a human being. The body was indeed mortal, but it was joined with the fragrance of the all-holy Word.

And if, as a man, he yielded his body to be eaten as milk, yet he also imparted to it wine of his own perfection. For just as he ate milk, so in it he performed the works of the Godhead. Then the Word, having now clothed himself with the body, calls to the ancient people, as the one first entrusted with the oracles, through these words: "Rise up, come near to me, my fair one, my dove; for behold, the winter has passed, the rain has gone, it has departed of itself. The flowers have appeared in the land, the season of cutting has arrived, the voice of the turtle-dove has been heard in our land, the fig tree has put forth its early figs, our vines are in blossom." For as the first people received the shadow in the Law until the proper time, he teaches them, and as those who know the voice of the turtle-dove, he reminds them. And the Word, having called Jerusalem, now also calls those from the Gentiles through these words (for there is one Lord of both Jews and Gentiles): "Come from Lebanon, bride. From Lebanon you shall come, and you shall pass over from the beginning of faith, from the head of Sanir and Hermon, from the dens of lions, from the mountains of leopards." For from idolatry and a beastly manner of life he calls her to the faith. Having been called, then, from the Gentiles and now pricked to the heart, she says to the Word these things: "Tell me, you whom my soul has loved: where do you pasture your flock, where do you make it lie down at midday; lest I become like one wrapped in a veil among the flocks of your companions." For having experience of her turning to many things, she deemed it right to be established now and confirmed, lest she suffer the same again. The Word, being entreated, now teaches her through these words:

If you do not know yourself, you fair one among women, go out by the heels of the flocks, and shepherd your kids beside the tents of the shepherds." For no one can know God unless he has first known himself. For piety toward God is the beginning of perception; and perception is not the outward kind, but the understanding in the soul together with faith. Jerusalem, seeing the calling of the nations taking place in the uncircumcision of faith, says in wonder: "What will you see in the Shunammite, who comes as companies of camps?" For they were coming not from one nation but from every nation, having left their own camps and shattered their swords, and henceforth thinking thoughts of peace. She who is from the nations, seeing Jerusalem as it were reproaching her, defends herself: that her calling is not idle: "I am black and fair, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. Do not look at me, because I am darkened, because the sun has looked upon me. The sons of my mother fought against me; they set me as a keeper in the vineyards. I did not keep my own vineyard." I am black, but I am under the sun himself. For even if I am uncircumcised, she says, yet I have renounced idols and have gone out from the house of my mother, just as Abraham also did; for I am of his faith. And for this reason I ask, "Bring me into the house of wine, set love upon me, keep me in myrrh, heap apples upon me; for I am wounded with love." Do not look to the uncircumcision, but receive me in love, O law and prophets. And if I am foul-smelling in my wildness, yet instruct me and strengthen me with your fragrance; for I am wounded with love.

And for this reason, "I adjure you, daughters of Jerusalem, by the powers and the strengths of the field, that you stir not up, nor awake love, until it please." I adjure you, fathers, not by the powers—for that is not permitted—but by the powers of paradise, so that, looking to that one as to Adam, you may receive me in the same way. For there too there was no circumcision; but now the things of Adam are being renewed. The Word, seeing the faith of the nations and approving it, says: "Fair is my neighbor, as good pleasure, comely as Jerusalem, awesome as ordered hosts." For it is not otherwise than as Jerusalem that those from the nations must be, so that there may become one people. And this comes about when, along with honoring the law, we believe in Christ. For one is the God of the law and of the Gospels. And he who has not become as Jerusalem does not become a neighbor of the Word. Jerusalem, seeing the faith of her children and the love of mankind of the Word, says: "I went down into the garden of the walnut to see the fruits of the valley, whether the pomegranates had bloomed; there I will give my breasts. My soul knew not; it set me as chariots of Aminadab." For into the garden of the walnut, that is, into the Scriptures, I came, which are like walnuts—outwardly hard, but inwardly spiritual. I saw that I must be yoked, as in a chariot, to the calling from the nations. So then, both peoples having been yoked together, thereafter the proclamation was sent everywhere, and the angels become its ministers, saying:

Go forth and see in Solomon, in the crown with which his mother crowned him on the day of his nuptials, and on the day of the gladness of his heart." For the one who goes forth from wickedness will see also the unwavering union of the Word with the body. For when the nuptials of the Word with us came to be through the union with the body, then also he made the victory over death, through which he has filled all things with gladness. Such are the contents of the dialogues in the Song of Songs; from which one who takes a starting point is able from the book itself to join like things with like according to the sense. Book seventeen, Job. The book is entitled Job, since it contains the history concerning him—both how he suffered, being tested by the devil, and, having conquered and piously endured the blows brought upon him, he received back all things double, and became more glorious than he was, and had again ten children. And he suffered being a hundred and seventy years old, so that all the years of his life were two hundred and forty. For after the blows he lived another hundred and seventy years. And Job was before Moses; for he was the fifth from Abraham, a descendant of Esau. Because of the

the blow that had come upon him, three of his friends came to comfort him: Eliphaz the king of the Temanites, Bildad the tyrant of the Sauchaeans, and Zophar the king of the Minaean. And they spoke to him contentiously and mercilessly, leaping upon him, so that even sin was reckoned to them from this. But Job entreated God on their behalf, and they were forgiven. There are, then, nine dialogues of Job with his friends; and of Eliphaz with him, three; of Zophar with him, two; and of Bildad, three. There is also one of Elihu the son of Barachiel, the Buzite. And thereafter the Lord answers Job through a whirlwind and clouds. And Job also answers the Lord in words a second time. Book 18, The Twelve Prophets. Hosea, 1. There were also prophets before this: in the time of David, Samuel, and Nathan, and Gad; in the time of Rehoboam and Abijah and Asa, Ahijah the Shilonite, and Shemaiah, and Addo, and Azariah, and Aneme; in the time of Jehoshaphat and Ahab, Elijah and Elisha, and the one who prophesied to Ahab concerning Syria, and the one who struck himself with a wound, and rebuked Ahab, and Jehu the son of Amme, and Oziel and Eliada. But their own writings are not transmitted, except only their words in the Books of Kingdoms and in the Paraleipomena. But among those who wrote, whose writings are also transmitted, these were the first: Hosea and Isaiah. For in the days of the same kings—of Judah: Uzziah, and Jotham, and Ahaz, and Hezekiah king of Judah—and in the days of Jeroboam son of Joash, king of Israel, they prophesied.

And the word of the Lord came to Hosea, and he prophesies concerning the priests, and against Israel, and against the house of the king, and concerning the destruction of Samaria. And having convicted them and shut them up in disobedience, he signifies the Church from among the Gentiles, through which he himself took a harlot woman, whom also having taken he brought to chastity, leading her to himself. And he prophesies also concerning the coming of the Savior. Amos, the second. And this man was contemporary at the beginning with Hosea and with Isaiah; for he came to be in the days of Uzziah king of Judah and in the days of Jeroboam son of Joash, king of Israel, two years before the earthquake. And he saw words, and he prophesies against Jerusalem, and against Israel of Samaria, and against the nations of Damascus, Gaza, Ashkelon, Ashdod, Ekron, Tyre, Idumea, Teman, the sons of Ammon and Moab. And this man also convicts and shuts up all in disobedience. But also when Amaziah the priest of Bethel was slandering him to king Jeroboam, as though he were speaking against him and against Samaria, and against the people, he himself none the less did not cease speaking boldly, and speaking the oracles, and concerning the coming of the Savior. Micah, the third. This man was second among those previously mentioned; for he prophesied after Uzziah; and he was contemporary with them, since he also began to prophesy in the days of Jotham, and Ahaz, and Hezekiah. And the word of the Lord came to him, and he prophesies against Jerusalem, and Samaria, and against the prophets who lead the people astray, and against Ahab. And he signifies beforehand also the coming of the Savior, saying:

In the last days the mountain of the Lord will be manifest." Joel, son of Bathuel, the fourth. The word of the Lord came to him, and he prophesies to the elders and to all the inhabitants of the land concerning the capture of the land and of those in it. He prophesies also concerning the grace of the Holy Spirit, and of that which will come upon all by the Savior. He proclaims also concerning fasting and repentance, and concerning the coming of the Savior, and the signs that occurred at the cross. Obadiah, the fifth. This one declares a vision against Idumea and its end, and against the nations that raged drunkenly against Israel. For he foretells that the house of Esau will be consumed by Jacob. Jonah, the sixth. The word of the Lord came to him to go to Nineveh and proclaim in it, that "Yet three days and Nineveh will be destroyed." But Jonah, fleeing the proclamation, went up into a ship, and when a storm arose, he was cast out and swallowed by a sea monster. Then after three days the monster cast out Jonah alive. And again, a second time, the word of the Lord came to him, and he went and proclaimed to Nineveh. And they, having heard, repented, and the Lord turned away his wrath from them. Moreover, he himself became by his deeds a sign of the coming of the Savior, having been swallowed by the monster and after three days delivered back safe. Nahum, son of Elkeseus, the seventh. A burden concerning the destruction of Nineveh, a book of vision this one prophesies; and he proclaims also concerning a feast; and in it he foretells concerning the Savior.

And he announces all the rest against Nineveh and its end and the enemies of Israel. Habakkuk, the eighth. He too saw a burden, and he prophesies, praying indeed concerning the capture of Jerusalem, but foretelling the coming of the Savior. He also speaks and prophesies against the despisers. Then in between there is the prayer of the prophet with a song, and there are three diapsalmata in the so-called song, as he sings concerning the coming of the Savior and the victory over death. Zephaniah, son of Cushi, the ninth. He and Jeremiah were contemporaries with each other. For both prophesied in the days of Josiah king of Judah. And the word of the Lord came to him, and he prophesies in Jerusalem and to all Judah; and he foretells concerning the day that will be, so that all the idols and the groves will be taken away, and there will be great lamentation and wailing. He prophesies also concerning the Savior and the resurrection, which he accomplishes for our sake. He prophesies also against Gaza and Ashkelon and Ashdod and Ekron, and against Moab and Ammon, and against Damascus, and against Nineveh, and against the Ethiopians. Haggai, the tenth. This one, after the captivity, at the return, prophesies in Jerusalem in the days of Darius king of the Persians, in the second year of his reign, in the sixth month, the word of the Lord came by his hand, and he prophesies to Zerubbabel and to Jesus the son of Josedek and to the people concerning the building of Jerusalem. He prophesies also concerning the passing away of their own people and concerning the calling of the nations. Zechariah, son of Addo, the eleventh. And this one in the second year of Darius prophesies:

But in the eighth month the word of the Lord came to him, and an angel of the Lord spoke to him, and he prophesies to the fathers and to Jerusalem. And he sees many and varied visions, and he prophesies concerning the Savior through many things, and he signifies that he comes forth upon a donkey and a colt, the foal of a beast of burden. Malachi, the twelfth. And this one also came to be after the captivity, in the days of Darius. And the burden of the word of the Lord was in the hand of his angel, and he prophesies against Israel. And he reproaches Israel for its transgressions, and he finds fault concerning the neglect of tithes, and of fellowship with the poor. And he prophesies concerning the day of judgment, and concerning the shining forth of the Savior, and he signifies that Elijah is sent before the coming of the Savior. Book nineteen. Isaiah, son of Amoz. This one and Hosea, as we said before, were contemporaries with each other. For indeed this one also came to be in the days of Uzziah, and Jotham, and Ahaz, and Hezekiah, kings of Judah. And having seen a vision, he prophesies against Judea and

against Jerusalem. And the word of the Lord came to him. And the greater part of his prophecy is good tidings concerning the incarnate coming of the Word of God, and the sufferings which he endured for our sake. He prophesies also against these nations: against Babylon, against the foreigners, against Damascus; the vision of Egypt, the vision of Idumea, the vision of the army of Zion, the vision of Tyre, the vision of the four-footed beasts in the desert. He recounts also the expedition of Sennacherib, and the arrogance of Rabshakeh, and their fall and destruction. And that Hezekiah, having fallen sick and being about to die, prayed and received an addition of fifteen years of life. He prophesies also to the eunuchs, and to the nations, and at the end concerning the day of judgment. Book 20. Jeremiah the son of Hilkiah, one of the priests. He again, together with Zephaniah, as we said before, were contemporaries with one another. And Jeremiah remained until Jehoiakim, and until the eleventh year of Zedekiah king of Judah, until the captivity of the people. And the word of God came to him, which became the word of the Lord to him. And many times the word of the Lord came to him, and he reproves the injustices of Jerusalem through many things. He prophesies against Jerusalem, and concerning the drought, and against the nations, and that the king of Babylon should come to cut off the land of Egypt, and against Babylon.

And the word which the Lord commanded Jeremiah to speak to Seraiah son of Neriah, and to Idumea, and to the sons of Ammon, and to Kedar, queen of the Court, whom Nebuchadnezzar king of Babylon appointed, and to Damascus, and to Moab, and against Jerusalem and Judah, and to the house of Ahab, concerning the sons of Adab, and to the Jews who dwell in the land of Egypt, and to those who dwell in Magdol, and in Taphnas, and in the land of Pathures; and to Baruch, when he wrote these words in the book from the mouth of Jeremiah. And the book contains at its end that the Jews, plotting against the prophet, threw him into a pit of mire, and Abedmelech the Ethiopian brought him up. And Baruch entitles the book, since he, having written from the mouth of Jeremiah the words in the book, read them to those carried captive in Babylon, comforting them and promising them hope from God. It entitles the book Lamentations, since Jeremiah lamented these words concerning Jerusalem, when the people was captured and carried away captive. It is called the Letter of Jeremiah, since Jeremiah wrote it to those in captivity, securing them against idols, so that seeing them they might not be led astray with those who worship them.

Book 21. Ezekiel, son of Buzi, the priest. He was in the captivity after Jeremiah, and in the fifth year of the captivity of Jehoiakim he began to prophesy. And the word of the Lord came to him, and the hand of the Lord came upon him. And at the beginning he sees a wondrous vision of a four-faced living creature, most astonishing and hard to interpret; and he prophesies against the prophets of Israel, and concerning the wood of the vine, and a narrative concerning the eagle, and he testifies against Jerusalem of her lawlessnesses and her sins, and concerning the parable which they spoke: "The fathers ate a sour grape, and the teeth of the children were set on edge." And to the sons of Ammon, and concerning Oholah and Oholibah, and a lamentation against Sur, and against Sidon, and concerning the day of the Lord, and to Pharaoh king of Egypt, and a lamentation against Pharaoh and Egypt, and against Mount Seir, and concerning the bones of those who sought them out, and against Gog, and the land of Magog. And to the ruler of Tyre, and a lamentation against him, and to the sons of his people, and against the shepherds of Israel. And finally, describing the building of the temple and of Jerusalem, he prophesies.

Book 22. Daniel. He too was in the captivity until the reign of Cyrus the Persian. He himself judges the matter of Susanna and condemns the elders as slanderers; and he himself both reports and interprets the king's dreams. He also sees perfect visions concerning the two kingdoms, and concerning the coming of the Savior, and the cessation of Jerusalem, and the coming of the antichrist—two. He relates the martyrdom of Shadrach, Meshach, and Abednego, and their hymn; and that they were saved, while those who kindled the fire were burned up, and the king repented; and that he himself was twice cast into the lions' den: the first time, because while the Babylonians were praying to King Darius, he alone prayed to God; the second time, because he overthrew Bel and killed the dragon in the reign of King Cyrus; and he himself was saved and came up out of the den from the lions, while those who plotted against him were cast into their own. The end of the canonical books of the Old Testament, amounting to twenty-two, according to the number of the letters among the Hebrews. For so many are their letters, as we said before. One must speak likewise also concerning the other books of the Old Testament, those not canonical but only read, as has been shown above.

Book of Esther. This book is so called because it also contains the story of Esther, how God through her saved the Jews when they were about to be destroyed with their whole race, and struck down Haman, who had wished to plot against them. The story took place in Susa, and it is as follows. King Artaxerxes, having cast out his own wife, sought in his kingdom to take as his wife the most beautiful and fairest of all. And Esther was found, being a Jew by race. There was also Mordecai, her kinsman, from the captivity that took place under Zedekiah in that same land. So the king, having made a certain one of his own men great, called Haman, ordered all to bow down to him. But when Mordecai, because of his worship of God, did not bow down to him, Haman was enraged; and learning that he was a Jew, he persuaded King Artaxerxes and wrote that all the Jews in his kingdom should be utterly destroyed on one day, the twelfth month. Therefore Mordecai, learning of this, mourned, and fasting, fell before Esther, asking that help be given by her. So Esther, having fasted and prayed to God, adorned herself with royal adornment, and though not summoned (for it was not permitted to enter unsummoned), nevertheless entered before the king out of season, trusting in her prayer instead of in the season; then, while the king marveled at the strange thing, she fell from fear. But God changed the king's anger into kindliness and gentleness, and he rose and lifted up the woman and urged her not to be afraid.

But he also deemed her worthy to ask for whatever she might wish. And she deemed worthy to come to dinner both the king himself and Haman, not once but also a second time. So Haman, elated and rejoicing that he had been deemed worthy to be summoned by the queen, was all the more stirred up against Mordecai, and having had a great tree cut down, he wished to hang Mordecai on it the next day. But the king, by some good providence having stayed awake that night and being unable to sleep, ordered the records of his deeds to be read to him. And as they were being read, he found a good deed done to him by Mordecai. For two eunuchs who were about to plot against the king, he reported to the king himself and convicted. The king, therefore, having approved Mordecai's disposition, sought to bestow honor worthy of such a man. And when Haman came to him in the morning, the king inquired of him what sort and how great an honor is worthy of the man who has benefited the king. But Haman, thinking the king was inquiring about himself, said that such a man was worthy to be called second king. The king therefore ordered that Mordecai be deemed worthy of such honor, and that Haman walk before him. But Esther, having found a pretext, made petition concerning the Jews. Then, when the king was grieved at the unlawful decree against the Jews and was angered against Haman, Haman himself, in the king's absence, kept beseeching Esther, stooping down and worshiping her knees.

But the king, having entered and seen Haman clinging to the knees of the queen, suspecting that he was doing this shamefully, ordered Haman to be hanged on the wood that he had prepared for Mordecai; and he wrote that all the Jews should have relief, but that their enemies should be destroyed by them. And those destroyed by the Jews were fifteen thousand; and for this reason a festival came to be for them, on the fourteenth and fifteenth of the twelfth month, which is called Adar. And this day is named in their own language Phroure. Therefore on this day the Jews burn Haman and celebrate, since it is a memorial of their salvation. The Book of Judith. The book is so called because it also contains the story concerning Judith: how God, through her, saved the sons of Israel who were warred against and besieged by Holofernes—he saved the peoples, and struck down Holofernes. And this is the story. Nebuchadnezzar, the king of the Assyrians, having war against Arphaxad, king of the Medes, asked for alliance from all the nations as far as Egypt. But when they had not given it to him, but all had spoken against him, after he had conquered and prevailed over Arphaxad, he set war against those who had not given it, and sent Holofernes with a great force against them. So then he took all the other nations and shattered their idols; but the sons of Israel secured themselves and did not submit to Holofernes, nor did they fear his threat. Therefore the priest Joakim wrote to those in Bethulia to block the road of Holofernes, since his road was from there. And he blocked it.

And Holofernes was drawing up his army for battle; but Achior, the leader of the sons of Ammon, advised Holofernes not to make war on the nation of the Hebrews, because their God was shielding them. And Holofernes, enraged, sent him away to Bethulia, threatening to put him to death if he should survive the Hebrews. So Achior remained at rest in Bethulia; but Holofernes was besieging the city, having first seized the waters. And when the people had already grown faint from thirst, and the rulers were about to surrender the city, Judith, having cast off the garments of her widowhood (for she was mourning her husband, and throughout she remained fasting), adorned herself like a bride; and after earnestly entreating the rulers not to surrender the city for five days, she went out herself to Holofernes, and by her wisdom deceived him, and on the third day she cut off his head, while his soldiers did not know it. And so thereafter the Assyrians fled, and the sons of Israel, rushing together from every side, cut down the Assyrians. And having thus been saved, and having despoiled the enemies, they gave to Judith all the possessions of Holofernes. And Judith herself, having gone to Jerusalem, dedicated all things to the Lord, and having returned to her own house, she kept the same discipline, and remained a widow until death, no one being able to persuade her into marriage, and she died, having lived well in her widowhood, at the age of one hundred and five years. The Book of Tobit. This book is so named because it also contains the story concerning Tobit himself. And he was from the tribe of Naphtali.

And it happened during the captivity, and he was in Nineveh, merciful and God-fearing. For even when he was in the captivity, he did not eat the common bread of the Gentiles, but kept himself pure. He was also a purchaser for King Enemessaros, and he deposited ten talents with Gamael in Media. This Tobit was zealous to bury the Jews who died. But having been slandered to King Achiriel, he fled, and having returned and buried one of the dead, he slept outside the wall, and, as was his custom, while sleeping with his eyes open, he got white films and could no longer see. And there was also in Ecbatana a daughter of Raguel, his kinsman, named Sarra. The demon Asmodaios did not permit her to be married. For seven men in succession took her and he killed them; and the girl, being greatly grieved, prayed, and God sent her a helper, the archangel Raphael. Tobit, therefore, having charged his son Tobias not to take a wife from elsewhere except from his own tribe and family, gives him the handwritten bond of the ten talents, and commands him to go and demand it. But the boy, not knowing the road or the man, goes out to seek a fellow traveler, and by God's providence he finds Raphael, standing outside like a man, and hires him, saying that he knows the road. And the angel accompanies him like a man, called Azarias. And when they came to the river Tigris, the boy wished to go down into it and wash, and immediately a great fish leaped up at the boy.

But the angel told him to take hold of the fish, and to cut it open, and to take the liver, and the heart, and the gall, and to keep these. Then, when the child asked, What are these good for? he said: The liver and the heart, when burned as incense, will drive away the demon; but the gall will cleanse the white spots. So the child, by his advice and assistance, takes Raguel's daughter Sarah as his wife, the demon having been driven away by this incense and bound by the angel in the upper parts of Egypt. And Tobias, having remained with his wife, sends Azarias, as being a man, into Media, and he, having demanded the ten talents there, returns with the wife and him to the father. And the child, having returned, smears the eyes of his father with the gall of the fish, and the scales fall off, and he immediately saw. Now when Tobit was blinded, he was fifty-eight years old; but when he recovered his sight, he was sixty years old. And thereafter, when he had seen, the angel revealed himself, that he was not a man, but had been sent from God for the help of them and of Sarah. And Tobit, having grown old, charged his son Tobias to depart into Media, because of the coming destruction of Nineveh according to the word of Jonah the prophet. And having failed, he died at the age of one hundred fifty-eight years. And he

His son Tobias went to Media, and buried his own fathers-in-law, and when he heard of the destruction of Nineveh, he died at the age of 117 years. The Book of the Wisdom of Solomon. The book is called the Wisdom of Solomon. For indeed, they say, Solomon is the one who wrote this as well. In it there is teaching of righteousness, and the knowing of both worthless men and earnest men, and prophecy concerning Christ; and that wisdom is achieved with much toil and longing; and further, partial natural philosophy; and against idols, and those who carve them, and those who hope in them, and worship them, and a hymn with confession of the wonders done by God for the Israelites before their enemies. The content of the book, then, is of such a kind; and its summary is in these things. In the prefaces, indeed, there is an exhortation of the righteous to piety, and a refutation of the impious blasphemer. "For do not be zealous," he says, "for the antichrists, who are death;" whence the impious came to crucify the Lord of glory, having preferred this age; that they also persecuted and killed the apostles; that some will be those who despise the law of the Lord, and some who have been subjected to him; that God will not spare even a multitude of those who are impious against Christ. For God cares for one righteous man who believes in Christ, even if he dies young. "For honorable old age is not that which is long in years." Even if the impious man despised the end of the one who believes in Christ, yet they are chosen by Christ.

The ungodly will be handed over to a dishonorable fall, and the persecutors of Christ's servants will be cast down in the judgment with a great condemnation, seeing his glory and their own, and themselves unto punishment. For wealth with arrogance has been brought together for us. What is the wrath of those who act impiously against Christ. An exhortation to the rulers of Israel, that they believe in Christ, or rather a comparison for the rulers of the Catholic Church, how one ought to rule when that one has been turned away. What is the wisdom, the Son of God? And how the Word became flesh, and dwelt among us. That I also, of like passions with you, being a man, have been instructed by the command of God. Concerning Christ, in the wisdom of God. That I obtained the knowledge of all things from it. For in his hand are both we and our words. What is the wisdom, and how it came to men; for being one, it can do all things, and remaining in itself, it makes all things new. "Having loved wisdom," he says, "from my youth, I obtained all good things from it," fleshly and spiritual. That, having known the greatness of wisdom, I encountered the Lord, so that the Holy Spirit might be given to me, the one enlightening me concerning it, and it was sent that it might labor together with me. For the thoughts of mortals are cowardly. Concerning the works of wisdom. How it preserved the first-formed man, from how many evils God saves those who believe in him, and how many good things he provides: such as Noah, Abraham, Lot, Jacob, Joseph, the Israelites, whom he rescued from the hand of the Egyptians through Moses, and water was given to them from a jagged rock. How to the seven nations he sent wasps.

By exercising patience, he also gave them room for repentance, disciplining through these things the people to be humane. Against the element-despoilers: frogs, lice, mice, locusts, wasps, snakes. Against the idolaters: idols fashioned from gold and silver, or stones, or wood. That there is also salvation through wood for those who believe. The matters concerning the idol-makers or painters of idols. Concerning all the evils that are in idolatry. Concerning impious religion, and all the evils in it. Concerning the potter, and the pottery idols of the worship of the nations. Concerning the most hateful animals, snakes, cats, and the like. That God benefited Israel in place of frogs with quail. That even against the bite of snakes there was salvation for the people through a bronze serpent lifted up; but their enemies he killed through locusts and mice. That he fed the people with angels' food, powerful for every pleasure, and for every taste of harmony. That he sent hail with fire upon the Egyptians for the destruction of crops. That upon the Egyptians he sent a darkness that could be felt, and the evils in it; but to his holy ones, light in Egypt, and in the wilderness a pillar of fire. And in place of the death of Israel's infants, the death and drowning of the Egyptians' firstborn; and in place of the death of the firstborn, salvation for Israel through the blood of a sheep. And at the death of the righteous in the wilderness, Aaron made atonement, praying to the Lord and offering incense; but at the death of the Egyptians in the Red Sea, unmerciful wrath; and the people's journey was beyond expectation. That because of their hatred of strangers the Egyptians suffered these things, as also the Sodomites.

That the elements are subject to the divine judgment of Christ, being ordered toward whatever he wills, as the strings of a lyre are to the lyre-player; among these is also the whole power of the Wisdom of Solomon, the one called Panaretos. The Book of the Wisdom of Jesus the son of Sirach. This Jesus was a son of Sirach, and a grandson of Jesus, who was named after him. This man, then, lived in the times below, after the captivity and the return, and after all the prophets. His grandfather Jesus, as he himself testifies, was a diligent man and most prudent, who not only gathered the sayings of other wise men before him, but also himself uttered certain things of his own, full of great wisdom and understanding. When, therefore, this first Jesus had left this book behind and departed from among men, Sirach his son received it after him, and again left it to his own child Jesus. He, having taken it up and made the whole into one harmonious composition, called it Wisdom, after his own name, and that of his father, and that of his grandfather, drawing the hearer, by the very name of wisdom, to be more favorably disposed toward the study of the same book. It contains, then, words of prudence, and riddles and parables, and certain particular ancient histories pleasing to God, concerning men who were well-pleasing to God, and their prayer and hymn. And further, the benefits with which God deemed his people worthy, and the evils with which he filled their enemies. This Jesus, then, having become a follower of Solomon, was no less distinguished than he in wisdom and instruction, being truly and being called a man of much learning.

But the book has this pre-eminence, so to speak. Its recapitulation must be understood as follows. In its prefaces it recounts all the wisdom of the Lord; then concerning anger, and fear, and fearlessness; concerning the knowledge of wisdom; concerning the fear of God; concerning the need to approach God without hypocrisy; concerning temptations and endurance; concerning cowardice and faint-heartedness; concerning the love of the Lord; concerning honor toward parents; concerning the gentleness and equity of the humble; concerning the rash and insubordinate seeking of things not commanded; concerning the hard-hearted and the proud; concerning the prudent and teachable, and the merciful and the protector of orphans; toward a submissive and gentle friend; concerning the exaltation of the sons of wisdom; concerning the insubordination of the wicked; and concerning shame that is harmful and that which is beneficial; not words before deeds, nor become a self-appointed teacher. Concerning the need not to be bound by desire for money, nor to think that one sins with impunity, even if we do not receive punishment at once; for God is long-suffering.

It is necessary to propitiate him, and not to walk in the desire of the heart. Concerning not being carried about by every wind, and concerning foolish talk and arrogance; concerning the pleasure-loving man; the testing of the faithful and the unfaithful; concerning the discipline of the Lord, that from youth to old age one must desire it; concerning unprofitable listening; concerning not betraying a friend, nor being without a wise wife; concerning servants, concerning possessions; concerning children; concerning women; concerning not doing evil, nor loving rule, nor despising to sin. Concerning not lying to a brother, nor talking foolishly before elders, nor repeating a word; concerning the glory of a father or a mother, and concerning godly reverence, and the honor due to priests, and the visitation of those who are afflicted. That one must foresee the end of each matter, and so begin; to consider the last things of every word or deed. And concerning not overlooking the account of wise elders. From what things fornication arises; concerning not abandoning an old friend; for new wine is compared to a new friend; concerning a wise craftsman, and a discerning teacher, and an uneducated king. That a physician looks to a long illness; concerning honorable and faithless seed; concerning a wise servant, and a rich ruler. That the bee is small among birds, and the fruit of it is the beginning of sweetness. Concerning not blaming without judgment nor without examination, nor being a busybody, but being just, because God is the one who makes rich. That none of human goods is to be considered irrevocable. Concerning not treating every man as genuine, but the pious and the just; and concerning guarding against the wicked.

Concerning not associating with the arrogant because of the defilement that comes from them, and their crushing, and concerning the care of one's neighbor by many; and that every living creature loves its like. For just as a wolf does not associate with a lamb, nor does a hyena make peace with a dog, so neither does a sinner with a pious man. Concerning the stingy who do not share with others, and that in wealth and poverty one should be just and holy, and not the opposite. To consider blessed the one who lives with wisdom and understanding until death, not the one who is rich in the world. Concerning free will, that you should not blame the Lord for apostasy; for he has set everything before you. That it is better to be childless than to have wicked children. That nothing escapes God. Concerning the searching out and judgment of God, and do not think that God hides from the lawless or that they escape his judgment. Concerning created things. Concerning the formation of man, in which he was honored. Concerning the giving of the law; concerning almsgiving and repentance; concerning a gentle answer; concerning not mocking a good work, nor giving a gift with a painful word; so that the one who desires authority should be prudent, and be prepared in all things. Concerning not living prodigally, and the things from which one must abstain. Concerning the guarding of mysteries, and concerning the fool, concerning wisdom through parables, and concerning life, and authority, and the wise, and fools. Concerning a bold daughter; and concerning the heedlessness of a fool, and concerning a steadfast mind, and in what things friendship is dissolved, and concerning not speaking carelessly to those who have sinned. Concerning instruction, and not asking for an oath; concerning the guarding of soul and body, and concerning a fornicating man. Concerning a wicked woman, and an adulteress.

Prophecy concerning Jesus Christ, who is wisdom and the Son, who was compared to rivers. Concerning the addition of instruction; concerning the ten beatitudes; concerning the infliction of a blow and vengeance; concerning the transgression of a merchant; concerning those who reveal a mystical word. Concerning an irascible man; concerning a garrulous man; concerning lending to one's neighbor and not taking interest, but lending to him when he is in need; concerning the surety of one's neighbor, and concerning life; concerning not training children by turning away, concerning the health of the body, and of food, and of the soul; concerning the teaching of money, of magnates, and of rulers, to a son and a wife, to a brother and a friend; concerning a wicked servant. Concerning unintelligible dreams; concerning error and much experience, and concerning those who fear the Lord. Concerning sacrifices and offerings, those from injustice and the offerings from righteousness; concerning sacrifices from love of money. That one must despise luxury and wealth. Concerning gluttons and the envious, and the insatiable, and the disorderly; not to be drunk with wine, but to use it in moderation. Concerning the equitable man who is puffed up, and concerning the speech of elders, and concerning the speech of a young man. Concerning the reception of the instruction of the law, and judgments and ordinances, and to believe the law. Concerning the covenant of God according to generation, and that the constitution of nature is one for human beings, but that of the will is different, from which he caused some to be blessed and others to be under a curse. Concerning a chosen people, and that evil is opposite the good, and the sinner opposite the pious. With whom one must associate; what sort of woman one must take; what sort of friends one must have;

Which counselors one ought to use, and which teachers he appoints; concerning each person's knowing what is advantageous. Concerning honoring physicians. How one ought to mourn over the dead. Concerning the scribe and the wise farmer; and concerning the vigilance of the carpenter, the smith, and the potter. Concerning the guarding of a man's soul, and of wisdom that abides, and how great it is. Concerning the foreknowledge of God and the creation of the world. That creation is turned into a blessing for the pious, but into a curse for the lawless. That great occupation has been created for every man, and a heavy yoke upon the sons of Adam. That all things that are from the earth return to the earth, and those that are from the water to the sea. Concerning the comparison of goods, and which are the lesser fleshly goods. Concerning which are the greater and spiritual goods that truly are. Concerning the demand for life. Concerning the bitter death of a rich man; concerning the good death of a poor man. Concerning not fearing to die. Concerning not living disgracefully, but caring for a good name. Concerning peaceful instruction. From what things one ought to feel shame and be ashamed; concerning what things one ought not to be ashamed of. That one ought always to care for a virgin daughter; concerning not sitting in the midst of women because of fornication. Concerning the creation of the Lord. Concerning the sun, that it is a wondrous vessel and work of the Lord. Concerning the moon and stars, and the rainbow, and snows, and lightnings. Concerning clouds and hail. Concerning earthquakes and thunder. Concerning rain, and frost, and mist. Concerning dew from heat, and concerning the dry abyss. Concerning the Jordan and the sea. Concerning every living creature and beast. Concerning the glorious creation of the Lord. Concerning his benefactions.

Conclusion concerning Enoch and Noah. Conclusion concerning Abraham, and Isaac, and the things by which they were tested. Conclusion concerning Jacob, and Moses, and the wonders he worked. Conclusion concerning Aaron, and his ministry, and the priesthood. Conclusion concerning Dathan, and Abiram, and Korah. Concerning the first-fruits of the firstborn, the portion of Aaron. A conclusion, that Phinehas the son of Eleazar was third after Aaron and glorious. That the Lord made with David a covenant of kingship. That Joshua the son of Nun becomes the successor of Moses among the prophets. That in the days of Moses Joshua the son of Nun and Caleb the son of Jephunneh showed mercy, and the twelve were saved. The things concerning Samuel, who after Joshua judged the people among the prophets. The things concerning Nathan the prophet, and a eulogy for David the king. That Solomon was wise, but later became a lover of women, and after the wrath he was shown mercy when he repented. The things concerning Jeroboam and Rehoboam, the makers of schism. The things concerning Elijah the prophet, the fire that burns evils. The things concerning Elisha the prophet, and disciple of Elijah, who was filled with his spirit. The things concerning the captivity of the kings of Judah. That

Hezekiah was humble-minded, and a friend of Isaiah, and a slayer of Rhapsakes. How the Lord redeemed Israel by the hand of Isaiah, striking the camp of the Assyrians. How Josiah the king was a friend of Jeremiah. Concerning Ezekiel the prophet, that he was in the captivity of Babylon. Concerning the bones of the twelve prophets. How Zerubbabel and Jesus the son of Josedek built the house of the Lord. How Nehemiah raised up the fallen walls of Jerusalem. The things concerning Enoch, who is among the glorious and a support of the people. That Shem and Seth were glorious among men. That Simon the son of Onias was most glorious in the high priesthood. That in all these things one must bless God, who works great things. Against the Samaritans, who rejected Judaism, and against the Jews, who rejected Christ. Concerning the epilogue of the whole book. Concerning the prayer of Jesus the son of Sirach, the grandson of Jesus. One must also begin the books of the New Covenant. Book 1. The Gospel according to Matthew. This book is so called because Matthew himself, the disciple of the Lord, composed this Gospel. He narrates from the beginning the birth of the Savior according to the flesh, from the seed of David. Therefore he also traces the genealogy from him down to Christ, forty-two generations. It contains also the baptism of John, and the temptations by the devil on the mountain, and the great signs and wonders done by the Savior, and the choosing of the disciples, and the handing down of the mystery; and finally that he was handed over to Pilate, and was crucified in the body, and his body was placed in the tomb; and the soldiers divided his garments.

He himself, having risen on the third day, commanded the disciples to make disciples of all the nations and to baptize them, promising to be with them all the days until the consummation of the age. These are the signs which Matthew relates were done by Christ. The leper was cleansed; the servant of the centurion was healed though not present, by his word alone; Peter's mother-in-law, being feverish, was healed; when evening had come, they brought to him those possessed by demons and those who were sick; and the spirits he cast out by a word, and the others he healed likewise. Christ is given a genealogy; Joseph is told in a dream; the magi worship; Christ goes down into Egypt; Herod slays the children, and dies. Having come up from Egypt, Christ dwells in Nazareth. John comes baptizing, and turns away the Sadducees and the Pharisees. Christ is baptized, and is tempted by Satan. Then he came to Capernaum, after John had been handed over. He calls Peter and James and their companions. He heals many, sits on the mountain, and speaks the beatitudes, and adds: "You are the salt," and, "You are the light of the world." He exhorts them concerning conduct. Then he extends the commandments in the law, where he also speaks about the right eye, and about vainglory, and about love of money, and about not being anxious concerning food, and about not judging one's neighbor. Then he says: "Do not cast your pearls before the swine." An exhortation concerning asking; a parable concerning the same; concerning the narrow way, and concerning false prophets, and those who keep the commandments.

Here is the parable of the house built upon the rock. He comes down from the mountain, and heals the leper, and the centurion's servant, and Peter's mother-in-law, and many others. The scribe is prevented from following, and the disciple is compelled. He calms the storm of the sea. The demons rush into the swine. Jesus came into his own city; he heals the paralytic; he calls Matthew. The Pharisees bring accusation that he eats with tax collectors, and John's disciples that his disciples do not fast. The ruler comes for the sake of his little daughter, and he raises the girl; and in the meantime the woman with the flow of blood is healed. Two blind men are healed, and a mute demoniac. Jesus goes about the villages. He sends the disciples to preach, and discourses with them at length. John sends two of his disciples to him, and he is commended. Christ accuses the crowds concerning John. He reproaches the cities. He gives thanks to the Father. He calls those who are burdened. He passes through the grainfields. He heals the man with the withered hand. And the Jews take counsel to kill him. When he withdraws from there, the crowd follows, and is healed. Likewise also the blind and mute demoniac. Then the Jews say: "He casts out the demons by Beelzebul." Then they ask for a sign; and he gave the sign of Jonah. He foretold that the Ninevites will condemn them. Then he says: "When the unclean spirit has gone out, it seeks rest." Then his mother seeks to speak with him. Having embarked on the boat, he speaks the parable of the sower, and the reason for which he speaks in parables.

He explains this parable, and adds the parable of the treasure, the pearl, the field, the mustard seed, and the leaven. He explains the parable of the field in the house, and adds the parable of the dragnet. He blesses the disciples, comparing them to a householder. He comes to his own country, where the Jews are also scandalized. Then he says: "A prophet is not without honor except in his own country." And having heard about Herod and John, he withdraws into the wilderness and feeds the five thousand. He sends the disciples into a boat. He goes up the mountain to pray. He appears to them as they sail by night; he receives Peter upon the waters. He comes to Gennesaret. Many are healed. The Pharisees accuse him concerning purifications; he silences them and teaches the crowds concerning foods. Peter asks about what was said, and Christ explains it more clearly. He came to Tyre, and the Canaanite woman approaches. From there to the mountain by the sea, and he heals many. He feeds the four thousand men. He came to Magdala. The Jews ask for a sign. But he left them and departed to the other side. The disciples forgot to take bread; he speaks to them about the leaven of the Pharisees. He goes out to Caesarea. He asks the disciples about himself; Peter confesses him. Then he foretells his passion, and rebukes Peter, and commands whoever wishes to follow him to take up the cross. He also speaks about his second coming. He goes up the mountain, where he was also transfigured. As he comes down, they ask him about Elijah and learn.

The lunatic is brought to him, and he is healed. He rebukes the disciples. He tells them in Galilee about his passion. In Capernaum those who collect the didrachma come to him. The disciples ask, Who is greater? Then, calling a child, he says: "Whoever causes one of these little ones to stumble." And, "If your eye, and your hand, causes you to stumble;" and, "Do not despise one of these little ones." Then the parable of the hundred sheep, and, "If your brother sins against you, rebuke him;" and, "If two of you agree, whatever they ask, they will receive." Then Peter says: "How many times will my brother sin against me?" The parable of the one who owed ten thousand talents. He came into Judea. He healed many. He expounded the matter of divorce. He discourses on the manner of eunuchism. He blesses the children. The rich man comes. The disciples ask, "Who can be saved?" Then he says: "You shall sit on twelve thrones;" and, "Whoever has left houses," and the rest. Then the parable of the laborers. And going up to Jerusalem, he spoke to the disciples about his death. The wife of Zebedee requests precedence for her sons. The apostles are jealous, and are instructed. The two blind men from Jericho are healed. Then the events concerning the donkey. He enters the temple, casts out those selling, heals those who come to him. Then the children sing praise. He goes out to Bethany, and returning to Jerusalem, he withers the fig tree, and says to the disciples:

Even if you say to this mountain, 'Be thrown into the sea,' it will happen, and whatever you ask believing, you will receive." The priests ask, "By what authority do you do these things?" He asks them in turn about John's baptism. He tells them the parable of the two sons, then that of the vineyard and the wicked laborers; then that of the wedding, and of the wicked guests. Then the Jews came to trap him in his words. And what is the coin? The Sadducees ask about the woman who was married to the seven brothers; then the lawyer: Which is the first commandment? Then Jesus asks them, "What do you think about the Christ?" And when they were silenced, he speaks to the crowds about the scribes and Pharisees, pronouncing woes on them. Then from the temple he goes up to the Mount of Olives, and speaks with the disciples about things to come. Then the parable of the servant appointed over the household, and that of the ten virgins, and that of the five talents, and that of the goats, and that of the sheep. The chief priests and the scribes gather to seize him. And he came to the house of Simon in Bethany, where the woman with the alabaster jar comes. Judas conspires with the Jews. The disciples are sent to prepare the Passover. Christ rebukes Judas. He hands on the mystery, where he says, "I will not drink from this vine." He goes out to the Mount of Olives. He foretells that the disciples will be scandalized. Leaving the disciples at Gethsemane, and praying a third time, he says, "Let us go from here." Judas came with the crowd, and Peter cuts off the ear of the servant boy.