Synopsis scripturae sacrae

They led Jesus to Caiaphas, judged him, condemned him, and mocked him. Peter denies him. They bring Jesus to Pilate. Judas hangs himself. Christ is judged. Pilate's wife advises him to have nothing to do with Jesus. Then he is crucified. The women around Mary stood watching from afar the things that were happening. Joseph takes the body of the Lord. The Jews ask for the guard. The women around Mary came in the evening to the tomb, and there was an earthquake. They heard from the angel that he had risen. They are sent by Christ to the disciples. The Jews heard about the earthquake and the resurrection, and gave money to the guards, so that they might lie. The disciples came to Jesus in Galilee. He delivers baptism to them. Book 2, the Gospel according to Mark. John baptizes the Jews. Christ comes from Nazareth, was baptized, and went into the wilderness to be tempted. Then into Galilee, after John was handed over, and he calls those around Peter and James. He enters Capernaum, teaches, heals the demoniac there, then Peter's mother-in-law, and he heals many in the evening, he went out into the wilderness, he went about Galilee. He heals the leper. He comes to Capernaum. He heals the paralytic; he teaches the crowd. He calls Levi the son of Alphaeus. He eats with the

of tax collectors. The Pharisees bring accusations concerning him. John's disciples find fault concerning fasting, but he defends himself. He passes through the grainfields. He heals the man with the withered hand. He withdraws to the sea. A great multitude follows him. The demons confess him. He summons the twelve, in order to send them out. Then the Jews say, "He casts out demons by Beelzebul." His Mother comes to him. He gets into the boat. He speaks the parable of the sower, the parable of the field, the parable of the mustard seed. The disciples are storm-tossed on the sea. Christ rebukes the sea. The demoniac in the region of the Gerasenes is healed. The pigs are drowned. He came to the other side, and Jairus pleads for his daughter. Then the woman with the flow of blood is healed. He came to his homeland, and they are scandalized at him. Here he says, "A prophet is not without honor, except in his own homeland." He sends the disciples two by two, having given them many instructions. Then the events concerning Herod and John. The disciples returned to him. He feeds the crowds. He appears to the disciples when they are storm-tossed. He came to Gennesaret, and he healed many. He discourses concerning unwashed hands. He came to Tyre. He heals the daughter of the Syrophoenician woman, then the deaf and mute man. He feeds the crowd. The Jews ask for a sign, and he does not give one. He speaks concerning the leaven of the Pharisees, and he rebukes the disciples. He heals the blind man at Bethsaida. He asks the disciples about himself. Peter confesses; and because of the passion he is rebuked. Here he says:

If anyone wishes to come after me." He is transfigured on the mountain; he speaks concerning Elijah. A lunatic is brought to him, and is healed. He foretells to the disciples his death and resurrection, and reproves them for the dispute about primacy that arose on the way. Here he says: "He who is not with me is against me," concerning the one casting out demons in his name. Then he says: "Whoever causes one of these little ones to stumble"; and also: "Their worm shall not die, neither shall the fire be quenched." He discourses concerning divorce. He blesses the children. The rich man asks what he must do to live; he answers him. Going up to Jerusalem, he speaks concerning his passion. The sons of Zebedee ask for the seat on the right. He discourses concerning humility. Bartimaeus receives his sight. Then the matters concerning the colt, and he entered the temple; when it was evening he went out to Bethany. Then the matter of the fig tree. He casts out those selling from the temple. In the evening he went out of the city. Peter marvels concerning the fig tree. Jesus urges the disciples to believe. He commands them to forgive the neighbor's sins. He returns to the city. The Jews ask by what authority he does these things. He asks them concerning John's baptism. He speaks the matters concerning the vineyard and the wicked husbandmen. Then concerning the tribute; then concerning the seven brothers. The scribe asks which commandment is first; and having learned, he approves. Christ asks concerning himself. Then he discourses against the Pharisees, and concerning the two denarii of the widow. Going out from the temple, he speaks concerning its destruction.

The disciples ask about the time, and he foretells many things to them. He came to Bethany to Simon the leper. There the ointment is poured out. Judas conspires with the Jews. The disciples are sent to prepare the Passover. He reproves Judas. He hands over the mysteries. He goes out to the olive grove. He foretells to the disciples that they will be scandalized, and to Peter that he will deny him. He prays to the Father; then he is arrested. Peter cuts off the ear of the servant. The young man flees naked. Jesus is led to Caiaphas. They testify against him. He confesses himself to be the Son of God. Peter denies him. Jesus is led to Pilate; he is crucified. There was there Mary the mother of James the less, and Magdalene, and Salome. Joseph takes the body of Jesus. The women came after the Sabbath, bringing spices. They saw the angel in the tomb, and they were afraid. Christ, having risen, appeared to Mary, from whom he had cast out the seven demons. She told the disciples; but they disbelieved. Then he appeared to the two on the road, then to the eleven; and he reproached their unbelief. And he sent them to preach, and to baptize, and to perform signs. Then he was taken up. Book 3, according to Luke. The events concerning the birth of John and of Christ; the events concerning Simeon. Anna gives thanks to the Lord. Jesus remains in the temple, and his parents did not know. John baptizes, and Christ is baptized, being thirty years old. He is given a genealogy. He is led into the desert. He comes to Nazareth; he reads in the synagogue. He spoke to the Jews concerning the widow of Elijah, and Naaman the leper, and they wished to throw him down the cliff.

He came to Capernaum. He healed the demoniac, and Peter's mother-in-law, and many others. He went out into the desert. He came to Gennesaret, and boarded Peter's boat, where also the net was breaking. Simon was afraid. He healed the leper, then the paralytic. He calls Levi, and eats at his house; and he is accused by the Pharisees concerning this, and because his disciples do not fast. He journeys on the second-first Sabbath through the grainfields. On another Sabbath he heals the man with the withered hand. He chooses the twelve. He speaks the Beatitudes. He pronounces woes on the rich and on those who laugh. He exhorts concerning love, concerning not taking revenge on one's neighbor. Concerning love of humanity. Concerning not judging, and about giving. And he also speaks a parable, the one about the tree, and about the one who keeps his words, that he is like a house built on the rock. He comes to Capernaum. The centurion approaches him on behalf of his servant. Then the son of the widow is raised. John sends his disciples to him. Jesus accuses the crowd concerning John. He likens the generation to children calling out to one another. He comes to the house of a Pharisee, and behold, the sinful woman pours out the alabaster jar. The Pharisee blames what has happened. Jesus speaks to him the parable of the two debtors. Then he went through city and village, and women who had been healed followed him. He speaks the parable of the sower. His mother came to him. The disciples sail with him, are caught in a storm, come to Gadara, and the legion falls into the pigs.

Then Jairus pleads on behalf of his daughter, and the woman with the flow of blood is healed. He raises the girl. He sends out the twelve disciples. Herod hears about him. Jesus withdraws into the desert. He feeds the crowds. He asks, "Who do people say that I am?" Peter confesses. He commands them to be silent. He foretells his passion and resurrection. He says, "If anyone wishes to come after me, let him deny himself." He is transfigured. He comes down from the mountain. He heals the epileptic. He speaks about his passion. The disciples were asking who would be the greatest; and Jesus taught them. Then he says, "Whoever is not against you is for you," concerning the one who casts out demons in his name and does not follow him. He did not receive the one who wished to enter the city of the Samaritans. Then the disciples wanted to bring fire down upon them; but Jesus rebuked them. Someone who wished to follow him is prevented. Another is invited, and he declines. Then he says, "No one puts his hand to the plow, and

He turns back. He appointed seventy disciples and sends them out two by two, instructing them to carry nothing. He reproaches the cities. Then he says, "The one who hears you hears me." Then he says, "I was watching Satan fall like lightning," and he gives the disciples authority over him, and he instructs them not to rejoice in this. Then he gives thanks to the Father, and says to the disciples, "Blessed are the eyes that see what you see. For many prophets desired to see what you see." The lawyer tests him, and the parable is told of the man going down to Jericho. Martha complains on behalf of her sister. He teaches the disciples to pray, and tells the parable of the one asking his friend for loaves, the friend who is in bed. He heals the deaf demoniac. Then they say, "He heals by Beelzebul." Then he says, "When the unclean spirit goes out, it travels through waterless places." Then a certain woman says, "Blessed is the womb," and the rest. He foretells that the people of that time will be condemned by Nineveh, and says, "No one, having lit a lamp, puts it under the bushel." He went in to dine with a Pharisee. And he complains that he did not wash. Then he says to him, "You cleanse the outside of the cup." And he pronounces woes on them and on the lawyers. Then he says, "Nothing is hidden," and, "Do not fear those who kill the body," and, "Are not five sparrows," and, "Whoever blasphemes against the Spirit." Someone comes to divide the inheritance with his brother. Then the rich man who reasoned about his storehouses. He instructs them not to be anxious about food.

He speaks about almsgiving, and about the master who serves his slaves, and about the faithful slave, and about the one who knows his Lord's will and does not do it. And, "I came," he says, "to cast fire." He was also speaking about those who test the face of the sky. And the saying, "If you go with your adversary before the ruler." Then the Galileans killed by Pilate, and those crushed by the tower. Then the parable of the barren fig tree. He heals the woman bent double by the demon on the Sabbath; and the Jews bring accusations; but he silences them. Then the parable of the mustard seed, and of the leaven. Then he was asked whether few are saved. He urges them to enter through the narrow door, and adds: "They will come from east and west, and will recline at table." Then they say to him: "Leave, because Herod wants to kill you." And he says: "Go and tell that fox." Then to Jerusalem he says: "How often I wanted to gather your children." He heals the man with dropsy in a Pharisee's house. He discourses about the chief seats, and whom one ought to invite to a banquet. Then the parable of the dinner, and of those who excused themselves from coming. He urges despising all one's own possessions and following him. Then the parable of the one building a tower, and of the one preparing for war. Then he says: "Salt is good." The Pharisees murmur that he was receiving tax collectors. He tells them a parable, that of the lost sheep, that of the drachma, and that of the prodigal son; about the steward who was cast out; about the love of money.

Concerning pride, and that all things in the law must be fulfilled; concerning the one who divorces his wife; concerning Lazarus and the rich man. Concerning forgiving one's neighbor's sins. And, "Who," he says, "having a slave plowing, does not, when he comes in from the field, order him?" Then the ten lepers. He foretells concerning his coming. Concerning praying always. He spoke the parable of the widow, and that of the unjust ruler. Then he says: "Will the Son of Man, when he comes, find faith?" The parable of the Pharisee and the tax collector. Then he calls the children to himself. The rich man comes asking what he must do to inherit eternal life. He speaks to the disciples concerning his passion; but they did not understand. The blind man is healed, the one near Jericho. The events concerning Zacchaeus. The parable of the one who wished to buy a kingdom. The events concerning the colt. He foretells the capture of the city. He drives those who were selling out of the temple. Then they say: "By what authority do you do these things?" He questions them about the baptism of John. Then the parable of the vineyard, and of the wicked tenants. The events concerning the tribute, and concerning the woman married to the seven brothers. Then he questions them about himself, how they say that the Christ is the son of David; and he discourses concerning the chief seats. The widow casts in two denarii. Concerning the destruction of the temple, he foretells the evils to come. Judas makes an agreement with the Jews. He sends the disciples to prepare the Passover. Judas is rebuked after the mystery. The disciples' rivalry concerning primacy. Then he says to Simon:

Behold, Satan has demanded to have you." And he foretells his denial, and he instructs the disciples to carry a purse. Then he is arrested. Peter denies him. Jesus is struck by the Jews. He is asked whether he is the Christ, and he answers. He is led to Pilate, and is sent to Herod. Then he is led to Pilate. He is handed over to be crucified; a crowd follows; he speaks to the women about the evils to come. He is crucified. Joseph buries the body. The women bring spices to the tomb, and they found no one. They learn from the two angels that he has risen. They report to the disciples. But they did not believe. Peter ran to the tomb, and found it so. Then he appears to the two travelers. These, having returned, heard that he had appeared to Simon. Then he stood suddenly in the midst of them; and they were terrified. He showed them the marks, and he ate before them. And having led them out to Bethany, he was taken up. Fourth book, according to John. John theologizes about Christ. He speaks about the Baptist; then about Christ, and the incarnation. The Baptist answers those sent to him. On the next day he testifies about Jesus, that the Spirit descended upon him. On the next day again he testifies about Jesus. And those around Andrew attach themselves to him. Andrew brings Peter to him. On the next day Jesus calls Philip, having gone out into Galilee. He brings Nathanael to him. Jesus testifies about him. The marriage at Cana takes place. Then he comes to Capernaum.

He goes up to Jerusalem at the Passover; he drives out of the temple those who were selling the doves. Many believe in him. Then the events concerning Nicodemus. Then he comes into Judea, and his disciples were baptizing. It was reported to John. When Jesus heard that the Pharisees had learned of it, he went down into Galilee through Samaria. Then the events concerning the Samaritan woman. The Samaritans believe. Jesus comes to Cana, and the royal official comes to him on behalf of his son. He went up to Jerusalem, and he heals on the Sabbath the man who had been paralyzed for thirty-eight years. The Jews were seeking to kill him. He tells them that he was sent from God. He departed beyond Tiberias; and it was the Passover. He feeds the crowds. They wanted to make him king, and he withdraws to the mountain. The disciples sailed to Capernaum. Jesus came there, and the crowds also came. Then he discourses to them about the mysteries. And unable to bear the saying, they went back. He says to the twelve, "Do you also wish to go away?" Then he says

Peter: "You have words of eternal life; to whom shall we go?" While the Feast of Tabernacles was being held, his brothers urged him to go up into the temple. But he went up later, and the Jews were seeking him and were indignant that he had healed a blind man on the Sabbath. He discourses about the Paraclete; and some believed, but others disbelieved. The officers are accused by the chief priests because they did not seize him. Nicodemus discourses with them, and they silence him. Again Jesus discourses with them, and they were trying to overturn his words. Here are the events concerning the woman accused of adultery. Again he says to them: "I am going away to where you cannot come." But they thought that he was killing himself. Then he foretells the manner of his death, and many believed in him. Then he says to them: "If you remain in my word, the truth will set you free," and many other things. The Jews say to him: "You are a Samaritan, and you have a demon." Again Jesus discourses with them at length, among which he added: "Before Abraham was, I am." Then they wanted to stone him; but he went out from them and healed the blind man with clay. Then he discourses about the sheep and the shepherd, who enters the courtyard through the door; and a division arose among the Jews. At the Feast of Dedication Jesus was walking in the portico of Solomon. The Jews ask him whether he himself were the Christ. And when he said it, they took up stones to throw at him. And when he asked them the reason, they came to seize him, and they could not prevail. He departed to where John was baptizing.

Those with Martha sent word from Bethany concerning Lazarus. And when he wished to go into Judea, the disciples tried to prevent him. He came to Bethany; he raised Lazarus. Again the Jews were plotting to kill Jesus. Then Caiaphas prophesies. Jesus withdraws into the wilderness of Ephraim. Then the Jews were in doubt whether he would come to the feast. And six days before the Passover he came to Bethany. Then, while he was dining, Mary anointed him, and Judas was indignant. Jesus silences him. The Jews came to him there. Crowds met him with palm branches as he was coming into Jerusalem, and riding on a donkey. Then the Greeks seek to see him. Then he speaks the parable of the grain of wheat and concerning those who fear death. Then he adds: "Father, glorify your Son"; and a voice came from heaven. The crowd thought it had been thunder. Then he foretells to them the manner of his death, and urges them to believe; but they were disobedient, "so that," he says, "the word of Isaiah might be fulfilled." He washes the disciples' feet; he rebukes Judas; and he, having taken the morsel, went out at night. Then Jesus converses with the disciples. He commands them concerning love. He foretells to Peter his denial. Philip asks to see the Father. He foretells to them concerning the Paraclete; he discusses many other things, and he accuses the Jews. He foretells tribulation to the disciples, then again good things, and again sorrowful things. He converses with the Father. Then he comes into the garden, and is arrested. Peter cuts off the servant's ear. They lead Jesus to Annas.

The disciple brings Peter into the courtyard. The servant strikes Jesus; he says to him, "If I spoke wrongly," and so on. They send him to Caiaphas. Peter denies him. Jesus is led to Pilate. He is crucified, and they put the title upon him. Standing by the cross were his mother, and his mother's sister Mary, the wife of Clopas, and Mary Magdalene. Then he entrusts his mother to John. Joseph buries the body. Nicodemus brings a hundred pounds of aloes and myrrh. Mary Magdalene came, sees the tomb empty; she calls Peter and John. And they went away, and again withdrew. Mary sees the angels, then Jesus, and he converses with her. Then he stood among the disciples with the doors closed, and gave them the Holy Spirit. Then he converses with Thomas, who had disbelieved. Then again he appeared to the disciples at the Sea of Tiberias; and they caught a multitude of fish, and he ate with them. Then he commands Peter to shepherd the sheep, and foretells to him by what death he will die, and bids him follow him.

Book 5, Acts of the Apostles. This book is so called because it contains the acts of the apostles together. The one who narrates these things is Luke the evangelist, who also composed this book. For he was present with the other apostles, and especially with Paul, and writing with exact knowledge, he records. He narrates in it how, with angels receiving him, the Lord was taken up, and the outpouring of the Holy Spirit that occurred at Pentecost upon the apostles and all who were present at that time; and the appointment of Matthias in place of Judas the traitor, and the appointment of the seven deacons, and the calling of Paul, and all that he suffered, and finally his journey to Rome. Now the names of the twelve apostles are these: first Simon, who is called Peter, then James the son of Zebedee, and John his brother, and Andrew the brother of Peter, and Philip, and Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, Judas the son of James, who is also Thaddaeus, and Judas Iscariot, who also betrayed the Lord. But when this Judas became a traitor and perished, Matthias was appointed in his place by the apostles, and was numbered with the eleven as the twelfth. After these things Paul also was called, a chosen vessel, and he too was sent with Barnabas to proclaim the Lord to the nations everywhere. Moreover, the names of the seven deacons appointed by the apostles are these: Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus.

Luke recounts the acts of these apostles and deacons, and the signs done by them, which are these: Peter and John healed in the name of the Lord the man lame from birth, who sat at the Beautiful Gate. Peter rebuked Ananias and Sapphira his wife, who had kept back part of the price of the field and of their promise to God, and they became dead immediately. Peter in Joppa, having prayed, raised Dorcas from the dead. Peter saw the vessel let down from heaven, full of every kind of animal. Peter's shadow, as it came upon the sick, healed them. Peter, being guarded and bound in prison, was released by an angel, while the soldiers did not know. And Herod, eaten by worms, breathed his last. Stephen performed wonders and signs. Philip, coming upon the eunuch reading Isaiah, baptized him. The same Philip in Samaria cast out many spirits, and the lame and the paralyzed were healed by him. Paul, as he drew near to Damascus, saw a vision, and immediately became a preacher of the gospel. Paul in Lystra healed Aeneas, who was lame from birth, in the name of the Lord. Paul was called by a vision into Macedonia. Paul cleansed the woman who had a spirit of divination. Paul and Silas were thrown into prison in Philippi, and their feet were secured in the stocks. And at midnight there was an earthquake,

and their bonds were loosed. From Paul's skin they brought handkerchiefs to the sick and the demon-possessed, and they were healed. Paul in Troas raised Eutychus, who had fallen from the window and died, saying, "His soul is in him." Paul rebuked Elymas the magician in Cyprus, and he became blind. Paul, sailing to Rome, was storm-tossed, he and all those in the ship, for fourteen days and nights. And when all expected to die, the Lord stood by him and said to him, "For your sake I have granted these to live," and they were saved. When Paul came out of the ship, a viper bit him, and all supposed that he was becoming dead; but since he remained unharmed, they thought him to be a god. Paul healed the father of Publius on the island, who was afflicted with dysentery, by laying hands on him, and he healed many others who were sick on the island. Book 6, the seven Catholic Epistles; the first of these is James's. These too are named from the very ones who wrote them. For James himself writes this to those of the twelve tribes who were scattered and who believed in our Lord Jesus Christ. He writes the Epistle in a didactic manner, teaching about the difference of temptations, which kind is from God and which kind is from the heart of men themselves; and that one must show faith not by word only but also by deed; and that not the hearers of the law but the doers are justified. And concerning the rich he enjoins that the rich should not be preferred over the poor in the Churches, but rather should even be rebuked as arrogant.

And finally, having comforted those who were being wronged, and having urged them to be patient until the coming of the judge, and having taught about endurance from the good things of Job, he enjoins them to call the elders to the sick, and to be zealous to turn those who have gone astray back to the truth; for the reward of this from the Lord is the forgiveness of sins. And thus he completes the Epistle. Second, of Peter. And this one also carries the name of its writer; for Peter himself writes this didactic epistle to the Jews who are in the dispersion and have become Christians. For since they believed from among the Jews, he strengthens them. And first he explains and demonstrates that faith in Christ was proclaimed beforehand by the prophets, and that the redemption through his blood was made known through them; and that all things were proclaimed as good news both to them and to the Gentiles, things into which angels desire to look. Then, having counseled them to conduct themselves worthily of the one who called them, he urges them also to honor the king, and he enjoins like-mindedness on women and men. And after advising briefly concerning morals, he signifies that the preaching of salvation and resurrection has come from the Lord even into Hades, so that those who have died may also rise, and be judged indeed in the body, but by the grace of the resurrection may remain; and that the end of all things is now near, and all ought to be ready, as those who will give an account to the judge. And thus he completes the Epistle. Third, again this one also is of Peter. Similarly, this one also, having been written by the same man, bears his name.

For Peter himself also sends this letter to those who have already believed. The letter is a reminder of the first things. For knowing that his departure from the body would be swift, he was eager to remind all of the teaching about which they had been instructed. And first he expounds concerning the faith, and shows that it was proclaimed beforehand by the prophets; and that the prophecies concerning the Savior are not human, but were spoken by God. Then he enjoins them not to pay attention to those who deceive, saying that their destruction will come, just as it also happened to the angels who transgressed. And he forewarns in the letter that there will be days in which mockers will walk about, and will wish to deceive some, saying that the coming of the Savior is spoken of by us in vain, because it is always spoken of and has not yet arrived. From these, therefore, and especially he enjoins them to keep away, teaching them not to be negligent concerning the times. For all time is nothing before the Lord, because both the one day is as a thousand years, and the thousand years as one day. And he confidently affirms that the day of the Lord will come quickly, and he demonstrates it, and he commands all to be ready for it in good works, and to love what was written by the apostle Paul, and not to pay attention to those who slander them, because they slander all the divine Scriptures. Having therefore reminded and taught all to know these matters beforehand, he exhorts them not to fall away from the goal of the faith, and thus he completes the letter. The fourth, of John.

Thus this letter also is called by this name, since John the evangelist himself also sends this letter, reminding those who have already believed in the Lord. And first, just as in the Gospel, so also in this Epistle he theologizes about the Word, demonstrating that he always was in God, and teaching that the Father is light, so that in this way too we may know that the Word is a radiance from him. And while theologizing, he explains that the mystery according to us is not recent, but that it always existed even from the beginning, and now has been made manifest in the Lord, who is eternal life and true God. And he sets down the cause of the Word's presence and his manifestation, saying that it is this: to destroy the works of the devil, and that we might be freed from death, and that we might know the Father, and the Son himself, our Lord Jesus Christ. He writes, then, to every age—to children, to young men, to the elderly—that God has been known, and the devil's working has henceforth been conquered, death having been abolished. Then, for the rest of the Epistle, he teaches about love, wishing us to love one another, since Christ also loved us. He explains, then, the difference between fear and love, and between children of God and children of the devil, and about sin that is unto death and not unto death, and the difference of spirits. And finally he distinguishes which spirit is from God and which is of error, and when we are known as children of God and when as children of the devil; and concerning what sort of sin we ought to pray.

And that the one who does not love his neighbor is not worthy of the calling, nor can he be called Christ's. And he shows the unity of the Son with the Father; and that the one who denies the Son does not have the Father either. And in this Epistle he distinguishes, speaking also of what is characteristic of the Antichrist: that this is the saying that Jesus is not himself the Christ, so that, as though that one did not exist, the liar might say that he himself is. And throughout the whole Epistle he exhorts believers in the Lord not to lose heart if they are hated in the world, but rather to rejoice, because the world's hatred shows that those who have believed have passed over from this world, and are henceforth of the heavenly citizenship. And at the end of the Epistle he again reminds them, saying that the Son of God is eternal life, and true God, and that we should serve him, and keep ourselves from idols. The fifth, again this also is John's. He writes this as an elder to a lady and her children. And the occasion of the Epistle is this: seeing her children conducting themselves well in the faith, and many deceivers going about and saying that the coming of Christ was not in the flesh, he writes the Epistle.

And first he receives her children as walking rightly; then, teaching that the mystery according to us is not recent, he again exhorts concerning love, and that they remain in the teaching handed down to them. And for the rest he teaches that the one who says that Christ has not come in the flesh is antichrist. And he commands that such persons not be received into one's house, nor to say to them farewell, and thus he completes the Epistle. The sixth, this too is John's. And this is John's, as also it is inscribed. And it was sent to Gaius. And first he receives him as testified to by all for hospitality, and he urges him to persevere in the same purpose, and to send forward and welcome the brothers. And again he receives his purpose; but he accuses Diotrephes, as neither himself providing for the poor, but also hindering others, and babbling many things. And such persons he says are strangers to the truth, and do not even know God. But Demetrius he commends, testifying the noblest things to him. The seventh, Jude's. This Epistle, as also it is inscribed, Jude writes to those who have already believed. And the occasion is this: when certain persons had slipped in and were teaching that sin is a matter of indifference, and denying the Lord, he had necessity to write, and to secure the brothers.

And first he exhorts them to strive and to remain in the faith handed down to them; then he denounces such people as deceivers, and he charges them to have no fellowship with such people, knowing that it is not enough merely to be called, unless we also walk worthily of the calling. For the Lord also, having led the former people out of Egypt and having seen that they did not remain in the faith, destroyed them; and he did not spare the angels who did not keep their own rank. It is necessary, then, to withdraw from such people. For even Michael the archangel did not endure the blasphemy of the devil. At any rate, he teaches that their destruction will be like that of Sodom. Then he exhorts them to moral conduct, and having prayed for them for confirmation of the faith from the Lord, he completes the Epistle. The sixtieth book, the fourteen Epistles of Paul. The first of these is the one to the Romans. They are so called because Paul himself, sending these letters separately, through them reminds and corrects those whom he had already seen and taught; and those whom he had not seen, he strives to instruct and teach, as is possible to learn from the very words of those who read them. And he sends this one to the Romans from Corinth, not yet having seen the Romans, but hearing about them and longing to see them. And first he approves their faith, seeing it proclaimed everywhere; then he indicates that he had often intended to come because of his longing for them, and for a time had not been able. And for the rest he makes the Epistle didactic concerning the calling of the Gentiles, and that circumcision existed until a time, and now has ceased;

And that through Christ the transgression of Adam has been dissolved, and the shadow of the law has passed away. He establishes that the calling of the Gentiles came about accordingly in this way, demonstrating to all men that the law is innate, and that all, by untaught nature and from creation itself, are able to know God. Therefore he also reasonably blames the Greeks first, since God made known to them the knowledge concerning himself from the works of the world, and his eternal power, which is his Word, in whom and through whom he made all things; but they did not rather recognize from the created things that God is the creator of these things; but on the contrary, having made the works themselves into gods, and having served the creation rather than the creator. He also blames the Jews, as not having kept the law; but even more, through the transgression of the law, having dishonored God. And thus he convicts both parties, Jews and Greeks, and shuts them up under lawlessness; in order to show that all, having become equal, as equally liable, also need the Redeemer. And since grace and redemption came equally to the Jews and to the nations, reasonably also the calling of the Gentiles has come about; and since the calling of the Gentiles has come about, of necessity circumcision and the shadow in the law have ceased. For Abraham, he says, was justified not in circumcision but before circumcision, and was renamed Abraham, because he was to be the father of many nations, according to the faith in uncircumcision.

And after he was justified, he also received circumcision in the flesh, so that it might be a sign to those born of him according to the flesh that circumcision would then cease, when the Gentiles should become children of Abraham, having begun to live according to the faith of Abraham, in which he was justified when he was in uncircumcision. For it was on this account that he was also renamed from Abram to Abraham. And it is necessary that, when the things signified have come, the sign should cease. If, then, they compel the Gentiles to be circumcised, let them also do away with the name of Abraham, and let him be called Abram; but if Abraham was renamed by God, the Gentiles ought not to be circumcised—nor indeed should even the Jews themselves according to the flesh any longer be, so that the name may remain firm and he may be called father of many nations. For no one any longer has need to be circumcised, being content with the faith of Abraham; nor indeed with the rest of the shadow that is in the law. For it is not from these things, but from faith, that one is justified, just as Abraham also was. Having established these things thus, he demonstrates again that otherwise there would be no redemption and grace for Israel and the Gentiles, unless the ancient sin that came through Adam upon all were dissolved. And he says that this cannot be blotted out through another than through the Son, through whom the curse also came from the beginning. For it was not possible for another to dissolve the transgression.

Then he writes that this could not happen otherwise unless the Son of God, having been embodied, should become man, so that, I mean, by offering up for all the body of like passion with us, he might free all from death, and just as through one man sin entered into the world, so also through one man grace might come to all men. And thereafter, as a good steward, he comforts the Jews, saying, You do not become transgressors of the law if you believe in Christ; and to those from the Gentiles he enjoins them not to be puffed up against Israel, but to know that, as branches upon the root, so they were grafted in among them. And after these things, having taught exhortatory words for conduct, he completes the Epistle. Second, to the Corinthians. The same Paul sends this epistle to the Corinthians from Ephesus in Asia, having already seen them and taught them, yet nevertheless reminding them through this epistle. And the occasion of this epistle is this: the Corinthians, gathering together out of rivalry, were divided in their opinions, and thereafter there were schisms among them; and while there were schisms, they overlooked the one who had taken his stepmother as a wife. But others wished to abandon their wives on the pretext of continence. And some even ate in idol temples, as though things sacrificed to idols were indifferent. And others despised the rest, but marveled at those who spoke in tongues. And finally they were deceived also concerning the mystery of the resurrection, saying that this flesh is not raised. While all these things were being stirred up in Corinth, the people wrote to the Apostle, and thereafter he writes back in answer to everything.

And first he bears witness to them in understanding and knowledge; but he does not accept them when they make divisions, and he even advises that virtue be regarded not in word but in deed and power. Then, having rebuked the one who took his stepmother, and having exhorted them not to have judgments against one another, he next answers concerning the matters about which they wrote. Teaching concerning marriage, he says that the union is indissoluble, and that they should abstain only for a time because of prayer; but because they love continence, he writes concerning virginity, that this should be done not by compulsion but by persuasion. Then concerning things sacrificed to idols, that they should not misuse knowledge but conduct themselves in love. He therefore forbids banquets in idol temples, so that the little ones may not be scandalized. Then he writes concerning spiritual gifts, that they may not be at variance in gifts, nor prefer the one who has this gift over the one who has that; for he says that all are of the same Spirit. And finally he teaches concerning the resurrection: that the flesh is raised, dying indeed corruptible but raised incorruptible according to the grace of Christ. And he establishes the resurrection from the fact that Christ has been raised. And toward the end he writes exhortatory words concerning morals, and he gives instructions concerning the collection for the saints, and so he completes the Epistle. The third, again this one also to the Corinthians. And this he sends to the same from Macedonia. The occasion of the Epistle is this: the Corinthians, having received the former Epistle, were pricked to the heart over the sin of the one who took his stepmother, and they grieved, as having overlooked such a sin.

Then they were being seduced by certain people who were also making the pretexts for schisms, so as to sit alongside the letter of the law, and to regard the grace from Christ as a matter of indifference, and they paid more attention to those who boasted in outward appearance. But they were also rightly concerned about the collection for the saints. Therefore the Apostle writes against these things. And first he accepts them, since they had expelled the one who had transgressed the law; then he agrees with them when they request it, and he commands that that man, having repented, be received. In this same letter he teaches about the law, dividing the letter, and he shows that one must not take only the letter of the law, but in the very letter search out the meaning; for the law is not only spoken words, but even in the spoken words is the mind of the Spirit; then, that since Christ has come, there has been a new creation, and one must not live according to the old, but as in a new creation be renewed in all things and that circumcision is henceforth idle. He also accepts them concerning the ministry, and he urges them rather to abound. Then, accusing those who boast in outward appearance, he recounts all that he has suffered for the Lord, and he also narrates the visions which he saw, having been caught up into Paradise and into the third heaven. Then, having charged them not to sin but to repent, the ones who sin, he completes the Epistle with thanksgiving. The fourth, to the Galatians. He sends this epistle from Rome, having already seen them and taught them. And the pretext of the Epistle is this:

The Galatians, having been well taught by the Apostle and having believed genuinely in Christ, after he departed were secretly led astray by certain people, so as to be circumcised. Therefore, having learned these things, the Apostle writes to them. And first, while testifying to them concerning the faith they had and their genuine disposition in Christ, he reproves them as having acted foolishly and having changed; then he treats of the law and of the faith according to Abraham; and he demonstrates from the law and from Abraham's wives, having allegorized them, that the shadow and circumcision were given only for a time, and that they are now idle in the presence of Christ. And having demonstrated thus, he enjoins them for the rest no longer to pay attention to those who deceived them, but rather to hold fast to the faith in Christ, and to know that the grace in Christ abolishes circumcision according to the flesh. And so again, having exhorted and taught concerning morals, he completes the Epistle. The fifth, to the Ephesians. He sends this epistle from Rome, not yet having seen them himself, but having heard about them. And the occasion of the Epistle is this: the Ephesians, having believed in our Lord Jesus Christ, had genuine faith in him and love toward all the saints, and they wished to be confirmed by Paul. Therefore, having learned this, the Apostle writes to them this Epistle, as it were a catechetical one. And first he shows that the mystery according to us is not recent, but that from the beginning and foundation of the world this was the good pleasure of God, that Christ should suffer for us and that we should be saved.

Then he discusses the calling of the Gentiles, in order to show that they have believed worthily; and he demonstrates that our calling has come not through a man, but through Christ, who is the Son of God, so that from this too they may learn that in believing in Christ they have not become worshippers of a man, but true God-fearers. He indicates also that for this reason he himself was sent to preach the Gospel, and that he was concerned for them. Then he sets down in the Epistle words of exhortation for men and women, fathers and children, masters and slaves, and in general he prepares all against the devil and his demons, saying that our struggle is against those. And just as a good trainer, having anointed all with his words against the working of the devil, so he completes the Epistle. The sixth, to the Philippians. He sends this epistle from Rome, having both seen and taught them. The occasion of the Epistle is this: when the Philippians had sent a ministry to Paul, and certain people were going about and corrupting the hearing of the guileless under the pretext of the shadow of the law and of circumcision, and saying that without this they could not be justified, the Apostle, having learned of it, writes to the Philippians. And first he receives their faith, and indicates that he remembers them; then he recounts how he made his defense in Rome, and that certain people had become burdensome to him in his bonds, stirring up envy against him. Then he urges them to love one another, explaining the philanthropy of the Savior, that being God he became man for our sake.

Then, having discussed circumcision and the old law, he demonstrates that circumcision has henceforth become useless, taking his own case as an example and saying, "I count all these things as loss for the sake of Christ." Therefore he also blames those who still teach circumcision and wish to deceive them, and says that they are enemies of Christ. But he welcomes the Philippians because of their gift of fellowship toward him; and having again exhorted them to good conduct, he completes the Epistle. The seventh, to the Colossians. He sends this from Rome, not having seen them but having heard about them. The occasion of the Epistle is this: certain persons were attempting to deceive the Colossians with Greek sophistries against faith in Christ, and concerning foods under the law, and circumcision. Having learned these things, therefore, the Apostle writes this Epistle to them, as it were catechetical. And first, giving thanks to God, he signifies that they have passed from darkness into the light of truth, and that Christ, in whom they believed, is the image of God, and the Word through whom all things came to be; and that it was fitting that he, being the Creator, should also become the firstborn of creation and the firstborn from the dead, in order that he might join both together and give life to all things. And he exhorts them

...to remain in the faith, indicating that Paul himself is a minister of the Gospel in which they were instructed; then he also deals with the law and the foods in it, and with days and years, which he explains, and demonstrates that all the old things and circumcision have henceforth been abolished; and he advises them not to be led astray by those who are clever in their own conceits and wish to lead them astray. And finally, having exhorted parents and children here as well, and husbands and wives, slaves and masters, and having given the other counsels pertaining to conduct, he completes the Epistle. He charges them, however, that when the Epistle has been read among them, they should also have it read in the church of the Laodiceans; and that they in turn should read the one from Laodicea. Eighth, to the Thessalonians. He sends this epistle from Athens, having previously seen them and stayed with them. The occasion of the Epistle is this: the Apostle, having suffered many afflictions in Beroea and in Philippi of Macedonia and in Corinth, and knowing all that he had suffered also in Thessalonica, fearing lest the Thessalonians, having heard what he suffered in the aforementioned cities, be tempted by the tempter and be scandalized; and having learned that they were also becoming deeply grieved over those who were dying, he sends Timothy to them with this Epistle. And first he strengthens them in the faith, so that they may not be shaken by afflictions; for he reminds them that they were taught even in their instruction to endure afflictions, and that they had suffered nothing strange at the hands of the Jews, who also killed Christ.

For he said that it is characteristic of Christians to be afflicted in this life. And after exhorting them at length to conduct themselves as they had received from him, he writes also concerning those who have died, comforting them and teaching them not to bear it heavily. For death is not destruction, but a way to resurrection. Then he also teaches them concerning the times, so that, knowing the day to be uncertain, they may always be ready, and may pay no attention to anyone who makes claims about it. For he says that the coming will be such that those who remain and are found alive on that day will not precede those who are raised from the dead. For he teaches that the change of all takes place at once. In addition to these things, urging them to improve in their morals, he exhorts them always both to rejoice in hope and to pray and always to give thanks to the Lord, and he adjures them to read this Epistle to all the brethren, and so he concludes it. This is the ninth, again also to the Thessalonians. He sends it from Rome. The occasion of the Epistle is this: certain idle and disorderly persons in Thessalonica, going about, were secretly deceiving the brethren, as though the coming of the Lord were already at hand. And they were deceiving those who heard, as though the Apostle were making this clear, and they had heard it from the Spirit. The Apostle, therefore, having learned these things, writes the Epistle. And first he approves their faith, which was increasing, and that he boasted among them, who nobly endured afflictions for Christ; and he comforts them, since retribution will come from God against those who do wrong.

Then he also teaches concerning the coming of the Savior, that they should be persuaded by no one, nor be troubled, neither through the Spirit, nor as though he had written it, nor should they suppose at all that it is already present, nor that this will come first unless the apostasy comes first, and after it the Antichrist, the son of perdition, whose coming he signifies will be with signs and wonders of falsehood by the working of Satan. Then, after exhorting them to stand nobly and to hold fast the traditions as they were taught by him, he commands them to have no fellowship with the disorderly, but even to reject them. For he showed that such men are both meddlesome and deceivers. And in general he commanded that the one who does not obey his words should become excluded from the assembly. And finally, after praying peace for them, he completes the Epistle, writing the greeting with his own hand, which he showed to be the sign of every epistle of his own. The tenth, to the Hebrews. This he sends from Italy. And the occasion of the Epistle is this: Since the Jews insisted on the law and the shadows, for this reason the apostle Paul, having become a teacher of the Gentiles and having been sent to the Gentiles to preach the Gospel, and having written to all the Gentiles, writes finally also to all the Hebrews who have believed from the circumcision, this Epistle as a demonstration concerning the coming of Christ and that the shadow of the law has ceased. And first he demonstrates that the prophets were sent for this reason, that they might announce concerning the Savior, and that after them he himself should come;

that the prophets are servants and heralds of his coming; and that Christ himself is the Son of God, through whom all things came to be; and that this Son had to become man, having been made flesh, so that through the sacrifice of his body he might abolish death; for salvation would come to men not through the blood of a calf or a goat, but through the blood of Christ. He also demonstrates that the law perfected no one, but had a shadow of the good things to come, and that the people did not enter their rest, but the day of rest is left in common for us all. Again he demonstrates that the high-priestly ministry was transferred from Aaron to Christ, of whom Melchizedek was a type, who was not of Levi; and he signifies that the fathers were justified by faith, and not by works of the law. Then again, after exhorting them to moral conduct, and after accepting their endurance for the sake of Christ, and after persuading them to honor the elders, he completes the epistle. The eleventh, to Timothy. He sends this epistle from Macedonia. The occasion of the epistle is this: in Ephesus certain Judaizers were attempting to teach false doctrine and to deceive the simple under the pretext of the law. Therefore the Apostle, having learned this, urges Timothy to remain there for their correction, and writes this epistle to him. And first he reminds him, who already knew the faith in Christ, teaching him concerning the law, to prevent those who speak contrary to right teaching, and to rebuke them.

For he himself also handed over Hymenaeus and Alexander, who had suffered shipwreck concerning the faith, to Satan, so that they might be disciplined not to blaspheme. Having reminded him of these things, he then lays down for him ecclesiastical canons concerning prayer—how, and where, and for whom one ought to pray; concerning women keeping silence in the churches, and rather learning than teaching; concerning the appointment of bishops, presbyters, and deacons—how and of what sort those who are appointed ought to be; concerning the widows in the Church, from how many years they ought to be enrolled, and of what sort they ought to be, and how one ought to attend to them; concerning the younger women being self-controlled, and rather marrying, and not living shamefully; concerning charging the rich not to think lofty thoughts, nor to hope in wealth. Having given orders concerning these things, he exhorts him to teach these things, and no longer to drink only water, but to attend to himself and to his teaching, knowing that times will come in which some will depart from the faith. And having taught that foods also are clean, and having charged him to turn away from contentious questionings as profane, in which some also boasting have transgressed the faith, he completes the epistle. This is the twelfth, and again to Timothy. He sends this epistle again to Timothy from Rome. The

And the occasion of this letter also is as follows: When those who had journeyed with Paul had left him, the Apostle, wishing Timothy to come to him, writes the letter. And first he makes clear that he remembers both his own piety and the faith of his forebears; then, that those from Asia, among whom are Phygellus and Hermogenes, turned away from him when they saw his chains. But he received Onesiphorus with approval, who came to Rome and stayed with him. And he charges him to avoid foolish questionings, because from them come fights. For indeed Hymenaeus and Philetus, having been thus diverted, transgressed the truth, saying that the resurrection has already happened, and they overturn some. He advises him rather to pay attention to himself and to his teaching, and to know that in later times men will be lovers of pleasure rather than lovers of God; and foreseeing these things, to secure the peoples, lest any of them be deceived. And having exhorted him much concerning morals and the exactness of teaching, and having indicated that the time of his departure was now at hand, and that he was about to be poured out as a drink offering and to bear witness, he commanded him to come to him quickly, bringing the cloak and the books. And he advised him to beware of Alexander the coppersmith, as one who had shown him many evils; and so he completes the letter. The thirteenth, to Titus. He sends this letter from Nicopolis; for there he spent the winter. And the occasion of this letter is this: He left Titus in Crete, so that he might appoint clergy in each city.

But since there were many there who were attempting to deceive the peoples under the pretext of the law, the Apostle, learning of this, writes. And first, giving thanks to God for his piety, he signifies that the faith in Christ is not newer, but has been prepared from eternity, and was promised by God; and then also concerning the constitution of the clergy. And he teaches him how, and of what sort, they ought to be. And he commands him to rebuke those who contradict the sound faith, especially those of the circumcision, and that the Cretans should know that they are idle and need rebuke. And having taught that all foods are clean to the clean, and of what sort the elder women ought to be, who are obliged to instruct the younger women, he exhorts how slaves ought to be subject to their own masters. And finally, having reminded him that the grace of the Savior justified us not by works but by his own love for mankind, and having charged him to avoid legal battles, as being shameless, he makes known to him, after sending Artemas to him, that he should come to him. And he charged him to teach, and to preside over his own good works; and so he completes the letter. The fourteenth, to Philemon. He sends this letter from Rome. And the occasion of this letter is this: Onesimus, the slave of Philemon, fled, and came to Paul, and was instructed by him, and became useful to him for service. Concerning this man, then, he writes to Philemon, commending Onesimus to him, that he may attend to him genuinely, and no longer hold him as a slave, but as a brother.

He also urged him and prepared lodging for him, so that, if he should come, he might find where to stay; and in this way he completes the letter. Book 8. The Revelation of John. This book is so called because John himself, the evangelist and theologian, saw this revelation also on the island called Patmos, on the Lord's day, and being commanded, wrote it, so as to send it to these seven Churches: to Ephesus, to Smyrna, to Pergamum, to Thyatira, to Sardis, to Philadelphia, and to Laodicea. The things that are in the vision are many and various. And finally he saw the destruction of the Antichrist together with the devil. And he is commanded first to write to each angel of the aforementioned Churches according to the deeds of each. Many and strange visions, then, he saw, and he saw seven golden lampstands, and in the midst of them one like the Son of Man; and it was explained to him that the lampstands are the seven Churches, and the one in the midst of them is the Lord. He saw also a door opened in heaven, and the Lord sitting on a throne, and twenty-four elders sitting on thrones and worshiping the Lord. He saw also seals being loosed, and as each was loosed, some vision came to be. Then he saw seven angels having seven trumpets, and as each sounded, a sign came to be; and when the seventh sounded, he heard voices saying, "The kingdom of the world has become the Lord's." And he saw the ark of the Covenant in heaven. Then he saw a woman in labor, and a fiery dragon pursuing her. The woman, then, was saved into the wilderness; but the dragon was cast into the fire.

Then he saw a beast having ten horns and seven heads, and its diadem full of blasphemy; but he did not disclose its name, but the number of its name, 666. He also heard virgins singing and following the Lamb, and he saw an angel flying in mid-heaven, and another following, and another, and a white cloud, and upon it one sitting like the Son of Man, having on his head a golden crown, and in his hand a sharp sickle. Then he saw seven angels having the seven last plagues, and golden bowls full of the wrath of God. Then he was carried away in the spirit into a wilderness, and he saw a woman sitting upon a scarlet beast having seven heads; and he indicated that from this would come the Antichrist. Then he saw heaven opened, and a white horse, and his name was called the Word of God. Then he saw the beast and the kings of the earth, wishing to make war with the one sitting on the white horse. And the beast was seized, and with it the false prophet, who was the Antichrist, and he saw them being cast into the lake of fire. Then he saw an angel coming down from heaven, and casting Satan and those having his mark into the abyss, and shutting it over him, so that he might no longer deceive the nations until a thousand years. Then he saw the martyrs reigning in glory in Christ. Then he saw that after a thousand years Satan will be loosed, and will be cast into the lake of fire with the Antichrist for ever and ever.

Then he saw a new heaven and a new earth, and the new Jerusalem, and he saw a river of the water of life, and the servants of God beholding his face and having his name upon their forehead. Having seen these things, John fell down, wishing to worship the angel who was showing him all these things. And the angel prevented him, saying, "Do not worship me, but God; for I am your fellow servant." And seeing these things, he heard from our Lord Jesus Christ that he is the One who is, and that he himself is the Word of God, who later for our sake was made flesh—I mean, he became a perfect man, and was called the Son of Man. There are also other books, different from those previously mentioned of each Testament, namely the Old and the New: some are disputed, and some are apocryphal. Now the disputed books of the Old Testament we mentioned also earlier, as they are the Wisdom of Solomon, and the Wisdom of Jesus son of Sirach, and Esther, and Judith, and Tobit; and together with those, these also have been numbered:

Four books of Maccabees, Ptolemaica, the Psalms and Ode of Solomon, Susanna. These are the disputed books of the Old Testament. And again, these are the apocrypha of the Old Testament: Enoch, Patriarchs, the Prayer of Joseph, the Testament of Moses, the Assumption of Moses, Abraham, Eldad and Modad, [the book] of Elijah the prophet, [the book] of Zephaniah the prophet, [the book] of Zechariah the father of John, Baruch, Habakkuk, Ezekiel, and the pseudepigrapha of Daniel. Again, these are the disputed books of the New Testament: the Circuits of Peter, the Circuits of John, the Circuits of Thomas, the Gospel according to Thomas, the Teaching of the Apostles, the Clementines, from which the truer and divinely inspired selections were translated. These are the books that are read. All these were set forth indeed for the sake of knowledge, but they are wholly marked aside as spurious and to be rejected. And none of these, especially of the apocrypha, is approved or profitable—particularly not of the New Testament—but all of them, apart from those previously distinguished and approved by the ancient wise men and fathers, are truly worthy rather of concealment than of reading; among other things, even the so-called Gospels among them, outside these four handed down to us. For the sacred canons of the holy catholic and apostolic Church have divinely ordained four Gospels for us: the one according to Matthew, the one according to Mark, the one according to Luke, and the one according to John, according to the prophecy of the vision which Ezekiel the prophet saw concerning the four cherubim. For this prophet saw four cherubim: the one like a man, that is, the Gospel according to Matthew; the second like a calf, that is, the Gospel according to Mark;

The other like a lion, that is, the Gospel according to Luke; and the fourth like an eagle, that is, the Gospel according to John. And besides these four there is no other Gospel. The Gospel according to Matthew was therefore written by Matthew himself in the Hebrew language, and was published in Jerusalem, and was interpreted by James the brother of the Lord according to the flesh, who was also the first to be ordained bishop by the holy apostles in Jerusalem. And the Gospel according to Mark was dictated by Peter the apostle in Rome, and was published by Mark the blessed apostle, and was proclaimed by him in Alexandria and in Egypt and in the Pentapolis, and in Libya. And the Gospel according to Luke was dictated by Paul the apostle, and was composed and published by Luke the blessed apostle and physician; just as also the Acts of the Apostles was likewise dictated by Peter the apostle, and composed by the same Luke. And the Gospel according to John was dictated by the holy John himself, the apostle and beloved, while he was in exile on the island of Patmos, and was published by him in Ephesus, through Gaius the beloved and host of the apostles, concerning whom Paul also, writing to the Romans, says: "Gaius my host and of the whole Church greets you." What and how many are the traditions of the divine Scripture, whether interpretations from Hebrew into Greek, and who were those who interpreted it, and when. The first is that of the seventy-two interpreters.

These men, being Hebrews, were chosen six from each tribe, and they translated the divine Scripture under King Ptolemy Philadelphus, two hundred and thirty years before the birth in the flesh of our Lord Jesus Christ. The second is that of Aquila. This man, being from Sinope of Pontus and a Greek, was baptized in Jerusalem. And again, having rejected Christianity and run to the Jews, he translated the divine Scripture with a distorted mind under King Hadrian, who was made consul after three hundred and thirty years of the seventy-two's translation. The third translation is that of Symmachus. This man, being a Samaritan and not honored by his own people, as one sick with love of rule, runs to the Jews and is circumcised a second time. And for the distortion of the Samaritans he too translated the divine Scripture under King Severus, after fifty years of Aquila's translation. The fourth is that of Theodotion of Ephesus. This man, being of the heresy of Marcion of Pontus, and being angry with those of his heresy, he too translated under King Commodus in that same time, for the distortion of his own heresy. The fifth translation is the one found hidden in jars under King Antoninus Caracalla in Jericho by one of the zealous men in Jerusalem. The sixth translation is the one found in jars, and this one too hidden, under Alexander the son of Mamaea in Nicopolis near Actium by one of the acquaintances of Origen.

The seventh and final translation is again that of Saint Lucian, the great ascetic and martyr, who also, having encountered the previously written editions and the Hebrew texts, and having carefully examined what was missing, or even words superfluous to the truth, and having corrected them in their proper places in the Scriptures, published it for his Christian brothers. This translation, indeed, after the contest and martyrdom of the same Saint Lucian, which took place under Diocletian and Maximian the tyrants—that is, his own handwritten book of the edition—was found in Nicomedia in the time of Constantine the Great, among the Jews, in a wall of a small tower plastered over with mortar for preservation. Which are the books mentioned in the Scriptures as existing but not found. Nathan and Addō, and Ahijah the Shilonite, and Shemei, and Jehu, are written in the Book of Kings to be books; and these are prophets who wrote about what they prophesied; which are not found. Three thousand psalms are said in Chronicles to be David's, but only the one hundred and fifty of them were selected by the friends of King Hezekiah, and the others were hidden. That five thousand proverbs were published by Solomon, the Scripture of Chronicles says; but there are not now except only those read in the assembly. The mystical Song of Songs is written to have been selected out of more songs. Josephus records that the prophet Ezekiel wrote two books of prophecy; but we recognize that only one is found.