tlg0317.tlg002:1 · narrative high copy citation
Source
Πράξεις τοῦ ἁγίου ἀσποστόλου καὶ εὐαγγελιστοῖ Ἰωάννου
τοῦ θεολόγου.
English
Acts of the holy apostle and evangelist John the theologian.
Commentary
structure text Πράξεις The title Πράξεις (Acts) places this work in the genre of apostolic acts, a narrative form common in early Christian apocrypha.
term glossary ἀσποστόλου The form ἀσποστόλου is a variant spelling of ἀποστόλου (apostle), reflecting a scribal or dialectal feature in the manuscript tradition.
term glossary εὐαγγελιστοῖ εὐαγγελιστοῖ is a variant of εὐαγγελιστοῦ (evangelist), likely a scribal error or phonetic spelling in the Greek transmission.
background background θεολόγου The epithet θεολόγου (the theologian) for John is standard in Byzantine tradition, distinguishing him from other Johns and emphasizing his Gospel's theological depth.
Open questions · 1 The spelling variants ἀσποστόλου and εὐαγγελιστοῖ may indicate a later or non-standard manuscript copy; the intended forms are ἀποστόλου and εὐαγγελιστοῦ. tlg0317.tlg002:2 · narrative high copy citation
Source
2 ἀνήνεγκαν πρὸς βασιλέα οὕτως·
English
They brought him before the king in this manner.
Commentary
sense text ἀνήνεγκαν The verb ἀνήνεγκαν (from ἀναφέρω) means 'they brought up' or 'they reported,' but here it is used in the sense of bringing a person before an authority, as in a legal or audience context.
term glossary βασιλέα βασιλέα (accusative of βασιλεύς) is the standard Greek term for 'king.' In the Acts of John, it often refers to a Roman emperor or a local ruler, but the specific identity is not given here.
structure text οὕτως The adverb οὕτως ('in this manner') concludes the sentence and may introduce a following description or dialogue, serving as a narrative transition from the preceding action to the audience with the king.
background external πρὸς βασιλέα Bringing a Christian apostle before a king is a common motif in apocryphal acts, reflecting the historical reality of Roman provincial governors or emperors interrogating Christians. The setting here is likely Ephesus or Rome, but the text does not specify.
Open questions · 1 The identity of the king is not specified; it could be Domitian or a local ruler. The phrase 'in this manner' (οὕτως) may refer to a preceding description of the arrest or to a following account of the trial, but the Greek text is fragmentary. tlg0317.tlg002:3 · narrative high copy citation
Source
3 Αὐτοκράτορι Καίσαρι Σεβαστῷ νικητῆ τροπαούχῳ·
γνωστὸν ἔστω σοι ὅτι Ἰωάννης τις ὀνόματι, τῷ γένει Ἰουδαῖος,
τῆς θρησκείας τῶν Γαλιλαίων, καταλαβὼν τὴν Ἀσίαν,
ἔτι μὴν καὶ τὴν δουλικήν σου πόλιν Ἐφεσίων, ἐξέστησε
πάντας καὶ ἀνέτρεψεν ἐκ τῆς πατροπαραδότου θρησκείας,
ἕλκων πάντας ὀπίσω αὐτοῦ, ὥστε γενέσθαι ξένον ὄνομα καὶ
ἔθνος ἕτερον· καὶ εἰ μὴ σπεύσας τοῦτον ταχέως σβέσῃς, ἀπώλεσε
καὶ τὸ ἔθνος καὶ τὴν χώραν.
English
To the Emperor Caesar Augustus, Victor, Trophy-Bearer: Let it be known to you that a certain John by name, a Jew by race, of the religion of the Galileans, having come to Asia, and indeed also to your servile city of the Ephesians, has caused all to revolt and has overturned them from the ancestral religion, drawing all after him, so that a strange name and a different nation have come into being; and unless you hasten to extinguish him quickly, he will destroy both the nation and the land.
Commentary
background background Αὐτοκράτορι Καίσαρι Σεβαστῷ νικητῇ τροπαούχῳ The opening address to the emperor uses standard imperial titulature: Autokrator (Imperator), Kaisar (Caesar), Sebastos (Augustus), and the victory titles 'victor' and 'trophy-bearer' (tropaouchos). This formulaic address reflects the formal petition style of Roman provincial correspondence.
term glossary τῆς θρησκείας τῶν Γαλιλαίων 'The religion of the Galileans' is a derogatory early Christian label used by outsiders; 'Galilaios' appears in pagan and Jewish polemic (e.g., Julian the Apostate) to distinguish Christians from Jews. Here it marks John as a Christian missionary.
term glossary δουλικήν σου πόλιν Ἐφεσίων 'Your servile city of the Ephesians' is a rhetorical flourish emphasizing Ephesus as subject to Rome. The phrase 'servile city' (doulikēn polin) is unusual and may reflect the author's attempt to flatter the emperor by stressing the city's loyalty.
background background πατροπαραδότου θρησκείας 'Ancestral religion' (patroparadotos thrēskeia) was a key concept in Greco-Roman and Jewish identity, denoting traditional cults handed down from forefathers. The accusation that John overturns this aligns with common charges against Christians as subversive of civic and family piety.
structure text This passage is a formal letter of denunciation addressed to the emperor, typical of the 'narrative' section of the Acts. It sets up the conflict by presenting John as a threat to both religious tradition and Roman order, leading to his arrest and trial.
caution text ἀπώλεσε The verb 'apōlese' (he will destroy) is a future indicative, but the manuscript tradition may vary. The reading here assumes a future sense consistent with the threat; some witnesses might have aorist or subjunctive forms. The text is otherwise stable.
Open questions · 1 The precise identity of the emperor (Augustus or a later Caesar) is not specified; the address is formulaic. The phrase 'τῆς θρησκείας τῶν Γαλιλαίων' could be read as a specific sectarian label or a general slur; the translation takes it as a Christian designation. tlg0317.tlg002:4 · narrative high copy citation
Source
5 Ὁ δὲ βασιλεὺς Ἀδριανὸς ταῦτα ἀκούσας ἀπέστειλε ταχυδρόμους
στρατιώτας μεταστείλασθαι τὸν ἀπόστολον πρὸς
αὐτόν. οἱ δὲ στρατιῶται σπεύσαντες κατέλαβον τὴν Ἔφεσον.
καὶ δὴ ἐρωτήσαντες Ποῦ φησίν ἐστιν Ἰωάννης ὁ Γλιλαῖος;
ὑπέδειξαν αὐτοῖς τὸ κελλίον ὑμῶν. οἳ δὲ ἐγγίσαντες εὗρον τὸν
θεολόγον καὶ λέγουσιν αὐτῷ· Σὺ εἶ Ἰωάννης ὁ Γαλιλαῖος;
Ὃ δὲ Ναί φησιν, ἐγώ εἰμι. Οἳ δὲ ἰδόντες τὴν ἀρετὴν τοῦ ἀνθρός,
τό τε ταπεινὸν αὐτοῦ καὶ ἡσύχιον, ἅμα δὲ καὶ τὸ εὐπρεπὲς
τοῦ προσώπου, μᾶλλον ἐτίμησαν τὸν ἄνδρα· καὶ μετὰ αἰδοῦς
λέγουσιν αὐτῷ· Καλεῖ σε ὁ βασλεὺς Ῥωμαίων· δεῦρο, πορεύθητι
μεθʼ ἡμῶν. Ὁ δὲ θεολόγος ταύτην τὴν ἀγγελίαν δέξαγειτόνων
English
When King Hadrian heard this, he sent swift soldiers to summon the apostle to him. The soldiers hurried and arrived at Ephesus. And when they asked, “Where, they say, is John the Galilean?” they were shown your cell. Approaching, they found the theologian and said to him, “Are you John the Galilean?” He said, “Yes, I am.” Seeing the virtue of the man, his humility and tranquility, and also the comeliness of his face, they honored the man all the more; and with reverence they said to him, “The king of the Romans summons you; come, go with us.” The theologian received this message
Commentary
background background βασιλεὺς Ἀδριανὸς Hadrian (reigned 117–138 CE) is anachronistically placed here as the Roman emperor; historically, John’s death is dated earlier, likely under Trajan or Nerva.
term glossary Γαλιλαῖος The Greek term Γαλιλαῖος (Galilean) is used as a derogatory label for Christians in the previous passage and repeated here; the soldiers adopt the same phrasing.
term glossary θεολόγον The Greek θεολόγον (theologian) is an epithet for John, likely reflecting later tradition that identified him as the author of the Gospel of John and Revelation.
structure text τὸ κελλίον ὑμῶν The phrase 'your cell' (τὸ κελλίον ὑμῶν) shifts to second-person plural, possibly a scribal error or a direct address to the reader; the English draft retains 'your'.
reception external ἀρετὴν The soldiers' response to John's virtue (ἀρετὴν) and humility reflects hagiographic topoi common in later Acts, emphasizing the apostle's spiritual authority over imperial power.
Open questions · 2 The phrase 'τὸ κελλίον ὑμῶν' (your cell) is ambiguous: it may be a scribal error for 'αὐτῶν' (their) or a direct address to the reader; the translation follows the Greek literally. The identity of 'King Hadrian' is historically anachronistic; the text may conflate emperors or use the name generically. tlg0317.tlg002:5 · narrative high copy citation
Source
μενος ταχέως ἀναστὰς καὶ λαβὼν τὸ πάλλιον αὐτοῦ ἔθηκεν
ἐν αὐτῷ φοίνικας ὡσεὶ χεῖρας δύο· καὶ ἐξελθὼν λέγει αὐτοῖς·
Δεῦτε καὶ πορευθῶμεν.
English
... he quickly rose, took his cloak, and placed in it dates about two handfuls. And going out, he said to them, “Come, let us go.
Commentary
sense text πάλλιον The term πάλλιον (pallion) denotes a cloak or mantle, a common garment in the Roman world, here used by John to carry dates.
term glossary φοίνικας φοίνικας (phoinikas) can mean either 'dates' (the fruit) or 'palm branches'; the context of 'two handfuls' supports the sense of dates, a portable food.
background external Δεῦτε Δεῦτε (deute) is an imperative meaning 'come!' often used in Greek to summon a group, reflecting the apostle's calm authority.
structure text This brief narrative unit shows John's immediate compliance with the soldiers' summons, emphasizing his humility and readiness.
Open questions · 1 The Greek φοίνικας could be read as 'palm branches' rather than 'dates', but the measure 'two handfuls' favors the fruit. tlg0317.tlg002:6 · narrative high copy citation
Source
6 Αὐτίκα γοῦν λαβόντες οἱ στρατιῶται τὸν Ἰωάννην,
κἀμὲ ἐπιτρέψαντες ἀκολουθεῖν, ἐπορεύθημεν μετὰ σπουδῆς.
καὶ ἀνύσαντες ὁδὸν ἡμερῶν ἑπτὰ οὐθενὸς βρώματος μετέλαβεν
ὁ Ἰωάννης. ὁρῶντες δὲ αὐτὸν οἱ στρατιῶται ἄσιτον διαμένοντα,
ἔσχαλον δεδοικότες μή πως ἐκ τῆς πολλῆς ἀσιτίας ἀτονύσας
τῆς ζωῆς ἀφαιρεθῇ καὶ τούτοις οἴκτιστον θάνατον
ὑπὸ τοῦ βασιλέως ἐπάξῃ, ἐδεξιοῦντο αὐτὸν προσκυλινδούμενοι
τοῖς τούτου ποσὶ βρώσεως μεταλαβεῖν. ὁ δὲ θεολόγος θέλων
αὐτοὺς θεραπεῦσαι, λαβὼν ἐκ τῶν φοινίκων ὧν εἶχε δεδεμένων
ἐν τῷ παλλίῳ αὐτοῦ ἔφαγεν ἔμπροσθεν αὐτῶν. οἱ οὖν στρατιῶται
English
Immediately, then, the soldiers took John, and having permitted me to follow, we traveled with haste. And having completed a journey of seven days, John partook of no food. But the soldiers, seeing him remaining without eating, were exceedingly afraid lest, from such great fasting, he might grow weak and be deprived of life, and thus bring upon them a most pitiable death from the emperor. So they besought him, prostrating themselves at his feet, to partake of food. But the theologian, wishing to heal them, took some of the dates which he had bound in his cloak and ate before them. Then the soldiers
Commentary
sense text ἀνύσαντες ὁδὸν ἡμερῶν ἑπτὰ The seven-day journey without food echoes the ascetic motif of John's endurance, common in apocryphal acts.
term glossary θεολόγος The title 'theologian' (θεολόγος) is applied to John here, a term used in later Christian tradition for the Evangelist, but in this text it may reflect a high Christological or revelatory role.
background external ἔσχαλον δεδοικότες The soldiers' fear of the emperor's punishment for John's death reflects the political context of Roman authority and the risk of martyrdom narratives.
structure text This passage continues the narrative sequence from the previous episode, where John takes dates; here he eats them to reassure the soldiers, forming a chiastic structure of fasting and provision.
parallel text προσκυλινδούμενοι τοῖς τούτου ποσὶ Prostration at the feet is a gesture of supplication common in Greco-Roman and early Christian literature, paralleling similar scenes in the Acts of Peter and Acts of Paul.
Open questions · 1 The Greek text is clear; no significant ambiguities in this passage. tlg0317.tlg002:7 · narrative high copy citation
Source
ἰδόντες αὐτὸν βρώσεαως μεταλαβόντα εὐθυμήσαντες σπουδαῖοι
τὴν πορείαν πρὸς τὴν Ῥώμην ἐποιοῦντο.
English
Seeing him partake of food, they took heart and made the journey to Rome with haste.
Commentary
sense text βρώσεαως μεταλαβόντα The phrase 'partake of food' marks a turning point: John's first meal after seven days of fasting reassures the soldiers, who feared he would die and bring imperial punishment upon them.
term glossary εὐθυμήσαντες The verb εὐθυμέω means 'to be of good cheer' or 'take heart'; here it signals the soldiers' emotional shift from fear to relief, driving the narrative forward.
structure text τὴν πορείαν πρὸς τὴν Ῥώμην This clause concludes the journey motif: the soldiers' haste (σπουδαῖοι) resumes after the delay caused by John's fasting, marking a structural pivot from stasis to movement.
background background πρὸς τὴν Ῥώμην Rome is the destination of John's forced journey under Domitian's order, consistent with the Acts' tradition of John's exile to Patmos and later return; the city symbolizes imperial authority and persecution.
Open questions · 1 The Greek text is straightforward; no significant ambiguities in this passage. tlg0317.tlg002:8 · narrative high copy citation
Source
7 Καὶ δὴ φθάσαντες τὴν Ῥώμην παρέστησαν τὸν ἀπόστολον
τῷ βασιλεῖ. ὁ δὲ ἀπόστολος εἰσελθὼν ἐνώπιον τοῦ
βασιλέως καὶ ἐγγίσας αὐτὸν ἐφίλησεν αὐτὸν κατὰ τοῦ στέρνους
καὶ τῆς κεφαλῆς. ὁ δὲ βασιλεὺς πρὸς αὐτὸν ἔφη· Πῶς
σὺ ἐμὲ πεφίληκας; ἐγὼ γάρ εἰμι ἄνθρωπος· σὺ δὲ ὡς ἀκούω
θεὸν ἐπουράνιον προσκυνεῖν καὶ σέβειν πάντας ἀνθρώπους
διθάσκεις. Ὁ δὲ θεολόγος πρὸς τὸν βασιλέα ἔφη· Ἐπειδὴ
γέγραπται Καρθία βασιλέως ἐν χειρὶ κυρίου· καὶ πάλιν Χεὶρ
κυρίου ἐπὶ κορυφὴν βασιλέως, τούτου χάριν πεφίληκά σου τὸ
στῆθος καὶ τὴν κορυφήν.
English
And when they reached Rome, they presented the apostle to the emperor. The apostle, entering before the emperor and approaching him, kissed him on the chest and the head. The emperor said to him, "How have you kissed me? For I am a man; but you, as I hear, teach all men to worship and revere a heavenly god." The theologian said to the emperor, "Since it is written, 'The heart of the king is in the hand of the Lord,' and again, 'The hand of the Lord is upon the head of the king,' for this reason I have kissed your chest and your head.
Commentary
sense text παρέστησαν The verb παρέστησαν (aorist of παρίστημι) here means 'presented' or 'brought before', indicating a formal audience with the emperor.
term glossary θεολόγος The title θεολόγος ('theologian') is applied to John, a standard epithet in later Christian tradition, but here it may reflect the text's own high view of the apostle as a divinely inspired teacher.
scripture text Καρθία βασιλέως ἐν χειρὶ κυρίου The citation 'The heart of the king is in the hand of the Lord' is not a direct biblical verse but echoes Old Testament themes of divine sovereignty over rulers (cf. Prov 21:1; 1 Kgs 3:9 LXX). The second citation 'The hand of the Lord is upon the head of the king' is similarly a paraphrase, possibly from a lost source or oral tradition.
background external φιλέω Kissing the chest and head of a ruler was a gesture of reverence in late antique court ceremonial, but here John inverts the expected hierarchy by initiating the kiss, asserting spiritual authority over temporal power.
structure text This passage forms a dramatic confrontation: the emperor's question (lines 4–7) and John's scriptural justification (lines 7–10) create a rhetorical pattern of challenge and response, typical of apocryphal acts.
Open questions · 2 The Greek text has 'Καρθία' (heart) where one might expect 'καρδία'; this may be a scribal variant or a phonetic spelling. The precise source of the scriptural citations is uncertain; they may be paraphrases or from non-canonical traditions. tlg0317.tlg002:9 · narrative high copy citation
Source
8 Ὁ δὲ βασιλεὺς ἀσμένως δεξάμενος τὴν ἀπόκρισιο τοῦ
θεολόγου ἔφη πρὸς αὐτόν· Ἀγγελία μοι ἦλθε περὶ σοῦ ὅτιπερ
ἐξέστησας ὅλον τὸ ἔθνος καὶ μάλιστα τῶν Ἐφεσίων ἐν
English
The king, gladly receiving the theologian’s reply, said to him, “A report came to me about you, that you have converted the whole nation, and especially the Ephesians, in
Commentary
sense text ἀσμένως δεξάμενος The phrase 'gladly receiving' indicates the king's favorable disposition, setting a tone of dialogue rather than confrontation.
term glossary θεολόγου The term 'theologian' here refers to John, the apostle, consistent with the work's title and his role as a divine spokesman.
background external Ἐφεσίων Ephesus is a key location in John's legendary activity; the mention of 'especially the Ephesians' aligns with traditions of his mission there.
structure text Ἀγγελία μοι ἦλθε This phrase introduces a report motif, common in narrative to advance the plot by conveying off-stage events.
Open questions · 1 The Greek text breaks off mid-sentence; the exact content of the report about John's conversion of the Ephesians is incomplete. tlg0317.tlg002:10 · narrative high copy citation
Source
φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις· ἀλλὰ
καὶ ἕτερον θεὸν κηρύττεις καὶ προσκυνεῖς παρὰ τοὺς ὄντας
θεοὺς τοὺς παῤ ὑμῶν σεβομένους· πλὴν πειράσομαι καὶ γνώσομαι
εἰ βοηθήσει ὁ θεὸς ὃν κηρύττεις.
English
some fantasies and magical sorceries; and also you proclaim and worship another god besides the gods that are worshipped by you. Nevertheless, I will put you to the test and find out whether the god whom you proclaim will help you.
Commentary
sense text φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις The king accuses John of using 'fantasies and magical sorceries', a common charge against early Christian miracle-workers, aligning with Greco-Roman suspicions of magic (mageia) as illicit or deceptive.
term glossary θεὸν κηρύττεις The verb κηρύττεις ('you proclaim') is a technical term for Christian preaching (kerygma), here used by the king to frame John's activity as introducing a new deity.
background background παρὰ τοὺς ὄντας θεοὺς τοὺς παῤ ὑμῶν σεβομένους The king contrasts John's god with 'the gods that are worshipped by you', reflecting the polytheistic context of the Roman Empire, where Christians were often accused of atheism for rejecting traditional cults.
structure text πειράσομαι καὶ γνώσομαι The king's declaration 'I will put you to the test and find out' sets up a trial motif common in apocryphal acts, where a ruler tests the apostle's divine backing through ordeal or miracle.
caution text παῤ ὑμῶν The phrase παῤ ὑμῶν ('by you') is a textual corruption; the expected form is παρ' ὑμῶν. The sense remains clear, but the manuscript reading is irregular.
Open questions · 1 The phrase 'παῤ ὑμῶν' is likely a scribal error for 'παρ' ὑμῶν', but the intended meaning is unambiguous. tlg0317.tlg002:11 · narrative high copy citation
Source
9 Εἶτα προσκαλεσάμενος ὁ βασιλεὺς μάγον τινὰ ἐπίσημον
ἐργάτην τοῦ διαβόλου λέγει αὐτῷ· Σκεύασόν μοι
δηλητήριον τοιοῦτον ὥστε μόνωρον γενέσθαι τὸν ἁψάμενον
αὐτό. Ταῦτα ἀκούσας ὁ μάγος παρὰ τοῦ βασιλέως ἀπελθὼν
ἐποίησε τὸ ἐπιταχθὲν αὐτῷ παρὰ τοῦ βασιλέως καὶ φέρει
αὐτῷ, καί φησιν ὁ βασιλεύς· Δοθήτω Ἰωάννῃ τῷ Γαλιλαίῳ.
Καὶ γεμίσας ὁ μάγος τὴν κύλικα, ἐπιδίδωσι τῷ θεολόγῳ. ὃ
δὲ δεξαμενος τὸ φάρμακον καὶ κατασφραγισάμενος αὐτὸ καὶ
English
Then the king summoned a certain renowned magician, a servant of the devil, and said to him: "Prepare for me a poison such that whoever touches it will die immediately." Upon hearing this from the king, the magician went away and made what was commanded him by the king, and brought it to him. And the king said: "Let it be given to John the Galilean." And the magician, having filled the cup, gives it to the theologian. And he, having received the poison and having sealed it with the sign of the cross,
Commentary
sense text μόνωρον The Greek μόνωρον means 'immediate death' or 'instant death', specifying the poison's effect as instantaneous.
term glossary κατασφραγισάμενος The verb κατασφραγισάμενος ('having sealed with the sign of the cross') is a technical term for making the sign of the cross over an object, here the poison, to neutralize it.
background external μάγον τινὰ ἐπίσημον The figure of a renowned magician as a servant of the devil reflects early Christian polemic against magic, common in apocryphal acts.
structure text This passage continues the narrative of the king's test of John's divine protection, following the previous scene of accusation.
reception external The motif of a saint neutralizing poison by making the sign of the cross recurs in later hagiography, e.g., in the Acts of John by Prochorus.
Open questions · 1 The Greek text is fragmentary at the end of the passage; the verb κατασφραγισάμενος is clear, but the object of the sealing (the cup or the poison) is implied. tlg0317.tlg002:12 · narrative high copy citation
Source
ἐπικαλεσάμενος τὸν κύριον ὑμῶν Ἰησοῦν Χριστὸν ἔπιεν αὐτὸ
ὥσπερ μεθʼ ἡδονῆς πολλῆς.
English
Having invoked your Lord Jesus Christ, he drank it as if with great pleasure.
Commentary
sense text ἐπικαλεσάμενος The aorist middle participle of ἐπικαλέω, 'having invoked,' indicates a deliberate act of calling upon Jesus Christ as a divine protector before drinking the poison.
term text τὸν κύριον ὑμῶν Ἰησοῦν Χριστὸν The phrase 'your Lord Jesus Christ' uses the second-person plural pronoun (ὑμῶν), directly addressing the audience or readers, a common feature in early Christian narratives to engage the hearer.
scripture text ἔπιεν The motif of drinking poison without harm echoes the trial by ordeal in early Christian martyrdom accounts, but no specific scriptural verse is directly quoted here.
background text μεθʼ ἡδονῆς πολλῆς The phrase 'with great pleasure' underscores John's calm and joyful acceptance of death, contrasting with the king's malice and reflecting the ideal of the fearless Christian martyr.
structure text ἐπικαλεσάμενος ... ἔπιεν The participial clause (ἐπικαλεσάμενος) followed by the main verb (ἔπιεν) creates a temporal sequence: invocation precedes the act of drinking, emphasizing divine protection.
reception text Ἰησοῦν Χριστὸν This passage is part of the Acts of John, which was considered apocryphal by many early church authorities but remained popular in some Christian circles for its miraculous episodes.
Open questions · 1 The Greek text is clear; no significant ambiguities in this passage. tlg0317.tlg002:13 · narrative high copy citation
Source
10 Αὐτοῦ δὲ μηδὲν πάσχοντος τὸ σύνολον ἔμεινεν ὁ βασιλεὺς
καὶ ὁ μάγος καὶ πάντες οἱ σὺν αὐτοῖς ἐννεοί, ἐξιστάμενοι
καὶ θαυμάζοντες πῶς ἔμεινεν ἀβλαβὴς ἀπὸ τοῦ φαρμάκου ὁ
θεολόγος. ἤρξατο οὖν μέμφεσθαι ὁ βασιλεὺς τὸν μάγον ὡς
μὴ σκευάσαντος αὐτοῦ δόκιμον τὸ δηλητήριον. ὁ δὲ θεολόγος
λέγει πρὸς τὸν βασιλέα· Βασιλεῦ γνῶθι ὅτι τὸ μὲν δηλητήριον
θόκιμόν ἐστιν· ἀλλ᾿ ὁ Χριστὸς καὶ θεός μου ὁ εἰπὼν
ἡμῖν ὅτι κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν,
οὐ μὴ αὐτοὺς βλάψῃ, αὐτὸς καὶ τοῦτο καὶ πάσας τὰς μαγγανείας
τοῦ διαβόλου καὶ τῶν τούτου ὑπηρετῶν ἀφανεῖς καὶ
ἀθοκίμους ἐργάζεται. εἰ δὲ βούλει βασιλεῦ τὴν ἀλήθειαν τῶν
λεγομένων μαθεῖν, κέλευσον ἐνεχθῆναι ἕνα θέσμιον ἐξ ὧν
ἔχεις ἐν τῷ δεσμωτηρίῳ· καὶ πειράσωμεν τοῦ θηλητηρίου τὴν
ἐνέργειαν. Ὁ δὲ βασιλεὺς ἀκούσας ταῦτα παρὰ τοῦ θεολόγου
τὸ τάχος ἐποίησε καὶ ἤγαγεν ἕνα δέσμιον καὶ λέγει τῷ μάγῳ·
Πλήσας τὴν κύλικα ἐκ τοῦ δηλητηρίου θὸς αὐτῷ πιεῖν. Ὁ δὲ
θεολόγος λέγε· Οὐχί, ἀλλὰ κλύσας τὴν φιάλην ἣν ἐξέπιον
μεθ᾿ ὕθατος δοθήτω αὐτῷ· καὶ ἔδωμεν τί τὸ ἀποβησόμενον.
Καὶ κλύσας τὸ ποτήριον μεθ᾿ ὕδατος ὁ μάγος καὶ τῷ ἀνθρώπῳ
ἐπιδώσας, παραχρῆμα πιὼν ἀπέψυξεν.
English
And while he himself suffered nothing at all, the king and the magician and all those with them stood aghast, amazed and wondering how the theologian remained unharmed by the poison. So the king began to reproach the magician, as if he had not prepared a potent poison. But the theologian says to the king: "King, know that the poison is potent; but my Christ and God, who told us that even if those who believe in him drink something deadly, it will not harm them, he renders this and all the sorceries of the devil and his servants ineffective and powerless. But if you wish, king, to learn the truth of what is said, order a prisoner from those you have in the prison to be brought; and let us test the effect of the poison." And the king, having heard these things from the theologian, did so quickly and brought a prisoner, and says to the magician: "Fill the cup from the poison and give it to him to drink." But the theologian says: "No, but rinse the bowl from which I drank with water and let it be given to him; and let us see what will happen." And the magician, having rinsed the cup with water and given it to the man, immediately upon drinking he expired.
Commentary
term text θεολόγος The term θεολόγος (theologian) is used here as a title for John, reflecting his role as a divinely inspired teacher, not merely a narrator. This usage is consistent with later Greek Christian hagiography.
scripture text κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν, οὐ μὴ αὐτοὺς βλάψῃ This saying of Jesus is not found in canonical Gospels but echoes Mark 16:18 (the longer ending) about believers drinking poison unharmed, a motif in apocryphal acts.
background text δηλητήριον The poison test is a common hagiographic topos, demonstrating divine protection. Here, the magician's failure is attributed to Christ's power, reinforcing anti-magical polemic.
structure text This passage forms a narrative climax: the poison's inefficacy on John leads to a demonstration on a prisoner, escalating the conflict between Christian truth and pagan magic.
caution text θέσμιον The Greek θέσμιον (prisoner) is a rare or possibly corrupt form; the standard term is δέσμιος. The text may reflect scribal error or dialectal variation.
Open questions · 1 The term θέσμιον is ambiguous: it may be a scribal error for δέσμιον (prisoner) or a variant spelling. The reading 'prisoner' is adopted based on context. tlg0317.tlg002:14 · narrative high copy citation
Source
11 Ἰδόντες δὲ ὅ τε βασλεὺς καὶ οἱ σὺν αὐτῷ πάντες
ἐφοβήθησαν σφόδρα. τότε λέγει ὁ θεολόγος· Επειδὴ αἴτιος
θανάτου γέγονα τοῦ ἀνθρώπου τούτου, χρή με λοιπὸν καὶ
εὐξαμένου μου ἐγεῖραι αὐτόν. Καὶ στὰς ἐπὶ ὥραν μίαν καὶ
εὐξάμενος ἤγειρε τὸν τεθνηκότα ἔμπροσθεν τοῦ βασιλέως καὶ
τῶν συνόντων αὐτῷ πάντων.
English
When the king and all those with him saw this, they were greatly frightened. Then the theologian said, "Since I have become the cause of this man's death, it is necessary for me, after I have prayed, to raise him up." And standing for one hour and praying, he raised the dead man before the king and all those who were with him.
Commentary
sense text Ἰδόντες δὲ ὅ τε βασλεὺς καὶ οἱ σὺν αὐτῷ πάντες ἐφοβήθησαν σφόδρα The Greek text shows a minor scribal error: βασλεὺς for βασιλεύς. The sense is clear: the king and his companions are terrified by the theologian's survival of the poison.
term glossary θεολόγος The term θεολόγος (theologian) is used here as a title for John, consistent with his designation in the Acts of John as a divinely inspired teacher. It is not a formal ecclesiastical office but a descriptor of his role.
scripture text εὐξάμενος ἤγειρε τὸν τεθνηκότα The motif of raising the dead through prayer echoes Gospel accounts of apostolic miracles (e.g., Acts 9:36–42, 20:7–12), though no specific verse is quoted. The act underscores John's divine power.
structure text Καὶ στὰς ἐπὶ ὥραν μίαν καὶ εὐξάμενος The detail of standing for one hour in prayer is a narrative pause that heightens the miracle's solemnity. This temporal marker is typical of hagiographic expansion in the Acts of John.
background external ἐγεῖραι αὐτόν The resurrection of a dead person by a Christian holy figure is a common topos in apocryphal acts, serving to demonstrate the superiority of Christian faith over pagan magic, as seen in the contest with the magician.
Open questions · 2 The Greek text has a minor spelling error (βασλεὺς for βασιλεύς), but the meaning is unambiguous. The identity of the 'theologian' is not explicitly named in this passage, but context and the work's title identify him as John. tlg0317.tlg002:15 · narrative high copy citation
Source
12 Τότε ἰδὼν ὁ βασιλεὺς καὶ οἱ σὺν αὐτῷ ἐφοβήθησαν
τὸν θεὸν τοῦ οὐρανοῦ καὶ ἐπίστευσαν πολλοὶ τῷ θεῷ καὶ τῷ
ἀποστόλῳ. ὁ δὲ βασιλεὺς ἰδὼν ὅτι εὔλογον αἰτίας εὑρίσκει
καθʼ ὑμῶν λέγει τῷ ἀποστόλῳ· Ἐπειδὴ κατηγορίας ἐδεξάμην
κατὰ σοῦ καὶ θεσμοὶ βασιλικοί εἰσι νὴ ἀτιμωρήτους ἐξέρχεσθαι
τοὺς κατηγορουμένους, κελεύομέν σε ἐν νήσῳ τινὶ ἀπενεχθῆναι
English
Then the king and those with him saw this and feared the god of heaven, and many believed in God and the apostle. And the king, seeing that he finds a plausible accusation against you, says to the apostle, "Since I have received accusations against you, and there are royal laws that the accused not go unpunished, I order you to be taken away to some island.
Commentary
sense text τὸν θεὸν τοῦ οὐρανοῦ The phrase 'the god of heaven' is ambiguous: it may refer to the Christian God or to a pagan deity, but the context of conversion suggests the former.
term text εὔλογον αἰτίας 'εὔλογον αἰτίας' (plausible accusation) is a legal term; the king's claim of a plausible charge is ironic given the miraculous raising of the dead.
background text θεσμοὶ βασιλικοί 'θεσμοὶ βασιλικοί' (royal laws) reflects the Roman legal principle that accused persons must not go unpunished, a common trope in early Christian martyr acts.
structure text Τότε ἰδὼν The passage shifts from a miracle (raising the dead) to a legal confrontation, typical of the narrative pattern in the Acts of John where miracles provoke persecution.
reception text ἐπίστευσαν πολλοὶ τῷ θεῷ καὶ τῷ ἀποστόλῳ The conversion of many after a miracle is a recurring motif in apocryphal acts, emphasizing the apostle's role as a divine agent.
Open questions · 1 The identity of 'the god of heaven' (τὸν θεὸν τοῦ οὐρανοῦ) is ambiguous; it may be a generic reference to the Christian God or a specific pagan deity, but the subsequent belief in 'God and the apostle' suggests Christian interpretation. tlg0317.tlg002:16 · narrative high copy citation
Source
λεγομένη Πάτμῳ ἄχρι καιροῦ. Ὁ δὲ θεολόγος λέγει αὐτῷ·
Ποίει ὃ βούλῃ.
English
called Patmos until a certain time. And the theologian says to him, "Do what you wish.
Commentary
term text Πάτμῳ Patmos is the island traditionally associated with John the Theologian's exile, as in Revelation 1:9. The mention here aligns the narrative with that tradition.
term text θεολόγος The epithet 'theologian' (θεολόγος) is a standard title for John in Byzantine tradition, distinguishing him from other Johns. It appears here as a narrative label.
structure text The king's command to exile John to Patmos is interrupted by the apostle's brief reply, 'Do what you wish,' which asserts his indifference to the punishment.
background external Exile to an island was a common Roman penalty for political or religious offenders. Patmos is specifically linked to John's exile in later Christian tradition.
Open questions · 1 The Greek phrase 'ἄχρι καιροῦ' could mean 'until a certain time' or 'for a time,' leaving the duration of exile unspecified. tlg0317.tlg002:17 · narrative high copy citation
Source
13 Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς ἐν τῇ νήσῳ,
English
The king sent you to the island,
Commentary
sense text Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς The king sent you: the speaker addresses the audience directly, likely the apostle John or his companions, explaining their exile as an act of royal authority.
term glossary βασιλεὺς βασιλεὺς (king) here refers to the Roman emperor, likely Domitian, who is traditionally associated with John's exile to Patmos in early Christian sources.
background background ἐν τῇ νήσῳ The island is Patmos, where John was exiled according to tradition (cf. Revelation 1:9). This passage continues the narrative of John's banishment under Roman authority.
structure text Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς This sentence is a direct statement within the dialogue, following the previous line where the theologian (John) is addressed. It marks a shift to explaining the cause of their presence on the island.
Notes · 1
check Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.Open questions · 1 The identity of 'the king' is not explicitly named in this verse; it is inferred from context as the Roman emperor. tlg0317.tlg002:18 · narrative high copy citation
Source
14 τριετῆ χρόνον ποιήσαντες ἐν Πάτμῳ τοῦ δὲ βασιλέως
Ῥωμαίων τοῦ βίου τούτου ἐξελθόντος κατὰ τοὺς καιροὺς
τῆς ἐξορίας Ἰωάννου, αὐτίκα καὶ ὁ ἀπόστολος διὰ τὸ μὴ εἶναι
πλοῖον ἐν τῇ νήσῳ ὅπερ ἐξορμήσει πρὸς τὴν στερεὰν γῆν ξύλου
εὐτελοῦς ἐπιλαβόμενος φελλοῦ τοὔνομα καὶ τοῦτο ἐπιθήσας
ἐπὶ τὰ νῶτα τῆς θαλάσσης καὶ ἐπιβιβάσας ἑαυτὸν ἐπὶ τὸ
ξύλον κἀμὲ ἐπιτρέψας ἀνελθεῖν, εὐθυδρομεῖν ἠπείγετο ἄντκρυς
English
After spending three years on Patmos, when the Roman emperor departed this life at the time of John's exile, the apostle immediately—since there was no ship on the island that would set out for the mainland—took hold of a cheap piece of wood called cork, placed it upon the back of the sea, and having embarked himself upon the wood and allowed me to come up, he hastened to sail straight across.
Commentary
sense text τριετῆ χρόνον ποιήσαντες ἐν Πάτμῳ The phrase indicates a three-year stay on Patmos, a detail consistent with later hagiographical tradition but not independently attested in earlier sources.
term glossary φελλοῦ The Greek φελλοῦ (genitive of φελλός) means 'cork', a light, buoyant wood. The text specifies that John used a cheap piece of cork as a makeshift raft, a detail unique to this recension.
background external τοῦ βασιλέως Ῥωμαίων τοῦ βίου τούτου ἐξελθόντος The death of the Roman emperor during John's exile is traditionally associated with Domitian (r. 81–96 CE), whose persecution of Christians ended with his assassination. This narrative links John's release to the emperor's death.
structure text αὐτίκα καὶ ὁ ἀπόστολος The adverb 'immediately' (αὐτίκα) marks a rapid transition from the emperor's death to John's departure, emphasizing divine providence over logistical delay.
caution text κἀμὲ ἐπιτρέψας ἀνελθεῖν The first-person pronoun 'me' (κἀμέ) is ambiguous: it may refer to the narrator (traditionally Prochorus) or to a generic companion. The text does not clarify the identity.
Open questions · 2 The identity of the first-person narrator ('me') is not specified; it could be Prochorus or another disciple. The exact chronology of the three-year stay and the emperor's death is vague, as the text does not name the emperor. tlg0317.tlg002:19 · narrative high copy citation
Source
τῆς τῶν Μιλησίων πόλεως. ἰδοῦσα δὲ ἡ θάλασσα τὸν τοῖ
κυρίου ἀπόστολον καὶ ἠγαπημένον μαθητὴν καθάπερ εὔσημος
δούλη τὰ νῶτα ὑφαπλώσασα τοῦτον μετὰ πάσης εὐλαβείας
πρὸς τὴν γῆν παραστῆσαι ἐσπούδασεν.
English
of the city of the Milesians. And the sea, seeing the Lord’s apostle and beloved disciple, like a well-disposed slave, spreading out its back, hastened to set him upon the land with all reverence.
Commentary
sense text τῆς τῶν Μιλησίων πόλεως The phrase 'of the city of the Milesians' is a genitive of place, indicating the destination of John's sea-crossing. It connects the preceding narrative (departure from Patmos) to the arrival at Miletus, a city in Ionia.
term glossary εὔσημος δούλη The phrase 'well-disposed slave' (εὔσημος δούλη) personifies the sea as a submissive servant. This reflects a common hagiographic trope where nature obeys the apostle, emphasizing John's sanctity and authority.
background background θάλασσα The personification of the sea as a slave spreading its back (ὑφαπλώσασα) echoes ancient literary motifs of the sea as a living entity, but here it is subordinated to the apostle, consistent with the Acts' miraculous and reverential tone.
structure text ἰδοῦσα δὲ ἡ θάλασσα This clause introduces a new narrative segment: the sea's response to John. The participle 'seeing' (ἰδοῦσα) marks a shift from human action to cosmic reaction, typical of miracle stories in the Acts of John.
reception external ἠγαπημένον μαθητὴν The title 'beloved disciple' (ἠγαπημένον μαθητὴν) is a standard epithet for John in early Christian tradition, derived from the Gospel of John (e.g., John 13:23). Its use here reinforces John's special status.
Open questions · 1 The Greek text is fragmentary at the start ('τῆς τῶν Μιλησίων πόλεως'), lacking a main verb; the English draft supplies 'of the city of the Milesians' as a genitive of destination, but the exact syntactic connection to the previous sentence is unclear. tlg0317.tlg002:20 · narrative high copy citation
Source
15 Ἀποβάντος δὲ αὐτοῦ ἀπὸ τῆς θαλάσσης ἐν ἀκτῇ
τινι ὡς ἀπὸ ὀκτὼ σημείων τ(??)ς πόλεως Μιλήτου εὗρεν ἐκεῖσε
κώμην μικράν. καὶ εἰσελθὼν ἐν αὐτῇ, καὶ καθίσαντος ἐπάνω
πέτρας, ὡς ἔθος ἦν τῷ ἀποστόλῳ ποεῖν εἰς πάντα τὰ ἔθνη
ἃ ἐδίδαξε, πεποίηκε καὶ ἐν τῇ κώμῃ ταύτῃ, καὶ κατεφώτισε
πάντας τοὺς κατοικοῦντας ἐν αὐτῇ διὰ τῆς αὐτοῦ διδασκαλίας.
English
When he had disembarked from the sea on a certain beach about eight stades from the city of Miletus, he found there a small village. And entering into it, and sitting down upon a rock, as was the apostle’s custom to do among all the nations which he taught, he did also in this village, and he enlightened all the inhabitants dwelling in it through his teaching.
Commentary
sense text ἀπὸ ὀκτὼ σημείων The phrase 'about eight stades' (a stade is roughly 185 m) gives a specific distance from Miletus, grounding the narrative in a plausible geography.
term glossary κατεφώτισε The verb 'enlightened' (κατεφώτισε) is a key term in early Christian discourse for spiritual illumination through teaching, not merely physical light.
structure text This passage follows a pattern: arrival, finding a place, sitting, teaching, and enlightening. The rock as a teaching seat recurs in apostolic acts as a symbol of stability.
background background κώμην μικράν The 'small village' near Miletus reflects the historical setting of early Christian mission in rural Asia Minor, where apostles often preached in humble settlements.
parallel text καθίσαντος ἐπάνω πέτρας The motif of an apostle sitting on a rock to teach appears elsewhere in apocryphal acts (e.g., Acts of Peter), emphasizing the apostle as a teacher in the open air.
Open questions · 1 The Greek text has a lacuna at τ(??)ς, likely τ(ῆ)ς ('of the'), which is the reading adopted. tlg0317.tlg002:21 · narrative high copy citation
Source
16 Eἶτα ἐκεῖθεν ἀναστὰς ἐπορεύετο πρὸς τὴν τῶν
Ἐφεσίων πόλιν. πορευομένου δὲ αὐτοῦ εἰσῆλθε καὶ ἐν τῇ τῶν
Μιλησίων πόλει· καὶ πολλὰς θαυματουργίας κἀκεῖσε ἐπιτελέσας
τῇ τοῦ ἁγίου πνεύματος χάριτι πολλοὺς καὶ τῶν ἐκεῖσε μαθητὰς
τοῦ Χριστοῦ καὶ οὐρανοπολίτας εἰργάσατο. τινὲς δὲ
τῶν ἐθελοκακούργων ἀναστάντες καὶ πολλοὺς πειρασμοὺς τῷ
ἀποστολῳ προσενέγκαντες, ἔτι μὴν καὶ δηλητήριον θανάτου
ποτίσαντες αὐτόν, οὐδὲν ἴσχυσαν κατʼ αὐτοῦ· αὐτὸς γὰρ
παραυτὰ ἐξεμέσας τὸ φάρμακον ἔμεινεν ἀβλαβής, καὶ λοπὸν
ὥδευε τὴν ὀδὸν αὐτοῦ χαίρων.
English
Then, rising from there, he proceeded toward the city of the Ephesians. As he traveled, he also entered the city of the Milesians; and there, having accomplished many miracles by the grace of the Holy Spirit, he made many of those there both disciples of Christ and citizens of heaven. But some of the malicious men rose up and, having brought many trials upon the apostle, even giving him a deadly poison to drink, they were unable to prevail against him; for he immediately vomited up the drug and remained unharmed, and thereafter continued on his way rejoicing.
Commentary
sense text οὐρανοπολίτας The term 'citizens of heaven' (οὐρανοπολίτας) is a rare compound, emphasizing the spiritual transformation of converts into denizens of the celestial realm, a theme in early Christian ascetic literature.
term glossary δηλητήριον θανάτου The phrase 'deadly poison' (δηλητήριον θανάτου) is a standard expression in hagiography for attempted martyrdom by poisoning, often overcome by divine protection.
scripture text ἐξεμέσας τὸ φάρμακον The motif of vomiting poison unharmed echoes Acts 28:3-6 (Paul on Malta) and later apocryphal acts, where apostles survive poisoning as a sign of sanctity.
background text Μιλησίων πόλει Miletus was a major Ionian city; the apostle's visit here, though not in canonical Acts, aligns with traditions of John's missionary travels in Asia Minor.
structure text εἶτα ἐκεῖθεν ἀναστὰς ἐπορεύετο This transitional formula ('Then, rising from there, he proceeded') is a typical narrative marker in the Acts of John, segmenting episodes of travel and ministry.
reception text δηλητήριον θανάτου ποτίσαντες The poison attempt motif recurs in later apocryphal acts (e.g., Acts of Thomas) and was cited by patristic authors as evidence of apostolic invulnerability.
Open questions · 2 The Greek text does not specify whether the 'malicious men' (ἐθελοκακούργων) are pagans or heretics; the translation assumes generic opponents. The phrase 'citizens of heaven' may be a metaphor for martyrdom or for eschatological reward, but the context suggests conversion. tlg0317.tlg002:22 · narrative high copy citation
Source
17 Οἱ δὲ ἄνθρες τῆς κώμης ἐκείνης ἔνθα κατήντησεν
ὁ ἀπόστολος ἐξελθὼν ἀπὸ τῆς θαλάσσης ἀναστάντες ἤγειραν
εὐκτήριον μικρὸν τοῦ θεολόγου εἰς μέσον περιλαβόντες τὴν
πέτραν ἔνθα καθεσθεὶς ὁ ἀπόστολος ὑπέδειξεν αὐτοῖς προσκυνεῖν
καὶ δοξάζειν Χριστὸν τὸν ἀληθινὸν θεὸν ἡμῶν. ἡ δὲ
πέτρα ἐκείνη οὐκ ἐπαύσατο ἐκβλύζειν τὸ κατὰ καιρὸν μύρον
εὐωδίας εἰς ἐπίδειξιν καὶ πίστιν πάντων τῶν πιστῶν. ἐλθόντων
δὲ ἡμῶν ἐν Ἐφέσῳ ἐξῆλθε πᾶς ὁ λαὸς εἰς ἀπάντησιν τοῦ
ἀποστόλου.
English
The men of that village where the apostle arrived, after he came up from the sea, rose and built a small oratory of the Theologian, encompassing the rock where the apostle had sat and indicated to them that they should worship and glorify Christ, our true God. That rock did not cease to pour forth at the proper time a fragrant ointment, as a sign and for the faith of all believers. When we arrived in Ephesus, all the people came out to meet the apostle.
Commentary
term text εὐκτήριον The term εὐκτήριον (oratory) denotes a small Christian prayer-house, distinct from a full church (ἐκκλησία). Its use here reflects early Christian architecture in Asia Minor.
term text θεολόγου θεολόγου (Theologian) is a title for John the Evangelist, used in later tradition to distinguish him from John the Baptist. Its appearance here may reflect a post-2nd-century redactional layer.
background text μύρον εὐωδίας The miraculous flow of fragrant ointment (μύρον εὐωδίας) from the rock is a hagiographic topos, paralleled in later Acts of Thomas and Andrew, symbolizing sanctity and divine favor.
structure text The passage shifts from a miracle narrative (the oratory and ointment) to a travel notice (arrival in Ephesus), typical of the episodic structure in the Acts of John.
dating text The mention of 'the Theologian' and the oratory suggests a date after the 4th century, when John's title became standardized, though the core narrative may be earlier.
Open questions · 2 The phrase 'ἐλθόντων δὲ ἡμῶν ἐν Ἐφέσῳ' implies a first-person plural narrator, possibly a disciple or later compiler, but the identity is unspecified. The rock's ointment is said to flow 'κατὰ καιρόν' (at the proper time), but the specific occasion (annual feast? daily?) is not clarified. tlg0317.tlg002:23 · narrative high copy citation
Source
30-37 Μετὰ δὲ τρεῖς ἡμέρας ἐνεφάνισεν ἑαυτὸν ὁ Ἰωάννης 187 Z
τοῖς Ἐφεσίοις καὶ ἤρζατο διδάσκειν αὐτούς. καὶ οἳ μὲν ἐπείθοντο
τοῖς λεγομένοις ὑπʼ αὐτοῦ, οἳ δὲ μυκτηρίζοντες ἀνεχώρουν.
English
After three days John appeared to the Ephesians and began to teach them. And some were persuaded by what was said by him, while others, mocking, withdrew.
Commentary
sense text Μετὰ δὲ τρεῖς ἡμέρας The three-day interval echoes a common narrative pattern in early Christian acts, often marking a period of preparation or revelation before a significant appearance.
term text ἐνεφάνισεν ἑαυτὸν The verb ἐμφανίζω (here aorist) can mean 'to appear' or 'to manifest oneself,' often used in religious contexts for divine or apostolic epiphanies.
background text Ἐφεσίοις Ephesus was a major center of early Christianity and the traditional site of John's later ministry; the Acts of John is set largely there.
structure text οἳ μὲν ... οἳ δὲ The correlative construction 'some ... others' introduces a typical binary response to apostolic preaching, contrasting persuasion with mockery.
reception text μυκτηρίζοντες Mockery of apostles is a recurring motif in apocryphal acts, highlighting the resistance of unbelievers and the eventual triumph of the message.
Open questions · 1 The Greek text does not specify whether the three days are counted from John's arrival or from a prior event; the translation assumes a general narrative sequence. tlg0317.tlg002:24 · narrative high copy citation
Source
38-41 Συνηγμένων οὖν πάντων ἐν τῇ ἑορτῇ τῆς μιαρᾶς
Ἀρτέμιδος καὶ τὰς θυσίας ἐπιτελούντων — τὸν γὰρ ναὸν αὐτῆς
καταστραφέντα ὑπὸ Ἰωάννου ὄντων ἡμῶν ἐν τῇ ἐξορίᾳ οὗτοι
πάλιν ἀνοικοδόμησαν — ὁ δὲ Ἰωάννης ἐν τῇ ἑορτῇ αὐτῶν ἔστη
ἐφʼ ὑψηλοῦ τόπου καὶ ἐδίδασκεν τοὺς ὄχλους ἀποστῆναι τῆς
μυσαρᾶς θυσίας. οἳ δὲ οὐκ ἠνέσχοντο ἀκοῦσαι αὐτοῦ λέγοντες·
Τίς σε ἥφερεν ὧδε μάγε; μὴ καὶ τοῦτον τὸν ναόν, ὃν μετὰ
πολλοῦ κόπου οἰκοδομήσαμεν, βούλει καταστρέψαι ὃν τρόπον
καὶ πρότερον πεποίηκας; Ὁ δὲ Ἰωάννης ἔφη πρὸς αὐτούς·
Οὐ μόνον ὁ ναὸς ὑμῶν ἀφίεται ἔρημος, ἀλλὰ καὶ ὑμεῖς καὶ
τὰ τέκνα ὑμῶν πανολεθρίᾳ παραδοθήσεσθε, ἐὰν μὴ ἐπιγνῶτε
τὸν ὄντως ὄντα θεόν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν.
Πλησθέντες δὲ θυνοῦ καὶ καταγαγόντες αὐτὸν τύπτοντες
ἔσυραν ἀνηλεῶς. κείμενος δὲ ὁ ἀπόστολος τοῦ Χριστοῦ ἐπὶ
τὴν γῆν προσηύξατο λέγων· Κύριε Ἰησοῦ Χριστέ, καταπέσοι
τὸ ἱερὸν τῆς μιαρᾶς Ἀρτέμιδος καὶ ἔμβαλε εὐθύτητα εἰς τὰς
καρδίας τοῦ λαοῦ τούτου, ἐπιγνῶναι σὲ τὸν ἀληθινὸν θεὸν
καὶ ὃν ἀπέστειλας υἱόν σου μονογενῆ Ἰησοῦν Χριστὸν σωτῆρα
τοῦ κόσμου.
English
All were gathered at the festival of the abominable Artemis and performing the sacrifices—for her temple, which had been destroyed by John while we were in exile, they had rebuilt—and John stood at their festival on a high place and taught the crowds to abandon the abominable sacrifice. But they would not bear to hear him, saying, “Who brought you here, magician? Do you also wish to destroy this temple, which we built with great labor, in the same way you did before?” And John said to them, “Not only will your temple be left desolate, but you and your children will be given over to utter destruction, unless you come to know the God who truly is, our Lord Jesus Christ.” Filled with rage, they dragged him down, beating him mercilessly. And the apostle of Christ, lying on the ground, prayed, saying, “Lord Jesus Christ, let the temple of the abominable Artemis fall, and cast uprightness into the hearts of this people, that they may know you, the true God, and him whom you sent, your only-begotten son Jesus Christ, the savior of the world.
Commentary
background text τῆς μιαρᾶς Ἀρτέμιδος The epithet 'abominable Artemis' reflects early Christian polemic against the Ephesian Artemis cult, whose temple was one of the Seven Wonders. The narrative assumes the temple's earlier destruction by John, a motif not in canonical Acts.
scripture text τὸν ὄντως ὄντα θεόν The phrase 'the God who truly is' echoes Johannine language (e.g., 1 John 5:20) and Platonic ontology, common in second-century Christian discourse to contrast the true God with pagan deities.
scripture text υἱόν σου μονογενῆ The designation 'only-begotten son' (μονογενῆ) is a key Christological term from John 1:14, 18; 3:16, used here to assert Jesus's unique divine sonship against polytheistic background.
structure text Πλησθέντες δὲ θυνοῦ The transition from John's speech to the crowd's violent reaction (θυνοῦ, 'rage') follows a pattern of confrontation and persecution typical of apostolic acts, leading to a prayer for divine intervention.
caution text θυνοῦ The word θυνοῦ is a hapax legomenon in this context, likely a variant of θυμοῦ ('rage') or a scribal error. The sense is clear from context, but the exact reading is uncertain.
reception text καταστραφέντα ὑπὸ Ἰωάννου The motif of John destroying the Artemis temple recurs in later hagiography (e.g., the Acts of John by Prochorus) and was used to assert Christian triumph over pagan cults in Ephesus.
Open questions · 2 The phrase 'θυνοῦ' is ambiguous: likely a variant of 'θυμοῦ' (rage) but could be a corruption; the translation 'rage' is adopted. The identity of 'we' in 'ὄντων ἡμῶν ἐν τῇ ἐξορίᾳ' is unclear—possibly the narrator and John's companions, or a later editorial insertion. tlg0317.tlg002:25 · narrative high copy citation
Source
42 Καὶ εὐθέως σεισμὸς ἐγένετο καὶ βροντὴ φοβερὰ καὶ
κατεστράφη ὁ ναὸς τῆς Ἀρτέμιδος ἄνω κάτω, καὶ τὰ εἴδωλα
πάντα συνετρίβησαν, καὶ πλῆθος τοῦ λαοῦ ἐκ τοῦ φόβου
ἀπέθανον. ἰδόντες δὲ οἱ λοιποὶ τὸ γεγονὸς εἶπον· Οὐαὶ ἡμῖν·
ἕως πότε παροργίζομεν τὸν θεὸν ἀνεχόμενος ἐπὶ ταῖς κακίαις
ἡμῶν; μή ποτε ἐν τῇ ἀπιστίᾳ ἡμῶν πανολεθρίᾳ παραπέμψει
ἡμᾶς καὶ τὴν πόλιον ἡμῶν. Καὶ ἐλθόντες ἅπαντες ὁμοθυμαδὸν
English
And immediately there was an earthquake and a terrible thunder, and the temple of Artemis was overturned from top to bottom, and all the idols were shattered, and a multitude of the people died from fear. When the rest saw what had happened, they said, "Woe to us; how long shall we provoke God, who endures our wickedness? Lest in our disbelief he consign us and our city to utter destruction." And coming all together with one accord,
Commentary
sense text σεισμὸς ... βροντὴ The earthquake and thunder are divine retribution, a common motif in apocryphal acts for punishing pagan worship.
term text κατεστράφη ... ἄνω κάτω The phrase 'overturned from top to bottom' emphasizes total destruction, echoing Old Testament language for temple desecration (e.g., Jer 51:34 LXX).
scripture text πανολεθρίᾳ The term 'utter destruction' (πανολεθρίᾳ) recalls LXX usage for divine punishment (e.g., Deut 13:15), reinforcing the biblical tone of the crowd's lament.
background text Ἀρτέμιδος Artemis was a major deity in Ephesus, whose temple was one of the Seven Wonders; its destruction here symbolises Christian triumph over paganism.
structure text Καὶ εὐθέως The narrative marker 'And immediately' links this divine punishment directly to the preceding rejection of John's preaching, heightening dramatic causality.
reception text Οὐαὶ ἡμῖν The crowd's cry 'Woe to us' is a formulaic lament in early Christian literature, often marking conversion or repentance after a miracle.
Open questions · 1 The phrase 'πλῆθος τοῦ λαοῦ ... ἀπέθανον' could mean the multitude died from fear or from the earthquake; the text leaves the cause ambiguous. tlg0317.tlg002:26 · narrative high copy citation
Source
κράζοντες καὶ λέγοντες· Μηδαμῶς ἀπολλώμεθα δοῦλε τοῦ
θεοῦ, ἀλλʼ εὖξαι ὑπὲρ ἡμῶν. νῦν ἔγνωμεν ὅτι παρὰ θεοῦ
ἀπεστάλης ἐπὶ σωτηρίᾳ ἡμῶν καὶ μέγας ἐστὶν ὁ θεὸς ὃν
κηρύττεις καὶ οὐκ ἔστιν θεὸς πλὴν αὐτοῦ.
English
crying out and saying, "Let us not perish, servant of God, but pray for us. Now we know that you were sent from God for our salvation, and that the God you proclaim is great, and there is no god but him.
Commentary
sense text Μηδαμῶς ἀπολλώμεθα The crowd's plea 'Let us not perish' reverses their earlier hostility, marking a conversion moment after the temple's destruction.
term glossary δοῦλε τοῦ θεοῦ The address 'servant of God' is a standard early Christian title for apostles and holy men, here applied to John, emphasizing his intermediary role.
scripture text οὐκ ἔστιν θεὸς πλὴν αὐτοῦ This phrase echoes the Shema and early Christian monotheistic confessions (cf. Mark 12:29), reinforcing the exclusive worship of the God proclaimed by John.
background background σωτηρίᾳ The term 'salvation' (σωτηρίᾳ) carries both physical deliverance from the earthquake and spiritual redemption, a common dual meaning in early Christian mission narratives.
structure text νῦν ἔγνωμεν The phrase 'Now we know' marks a structural turning point: the crowd moves from ignorance to recognition, a typical conversion formula in Acts of the Apostles.
Open questions · 1 The Greek text is clear; no significant ambiguities in this passage. tlg0317.tlg002:27 · narrative high copy citation
Source
43 Τότε ἀναστὰς ὁ ἀπόστολος εὐλογήσας αὐτοὺς καὶ
ἱκανῶς διδάξας καθʼ ἑκάστην ἡμέραν ἐβάπτιζεν χιλιάδας καὶ
ἑκατοντάδας.
English
Then the apostle, having risen and blessed them and taught them sufficiently each day, baptized thousands and hundreds.
Commentary
sense text ἱκανῶς διδάξας The adverb ἱκανῶς indicates that the teaching was sufficient or adequate in quantity, not necessarily excellent in quality. This suggests a routine catechetical instruction rather than a single extraordinary discourse.
term glossary ἐβάπτιζεν The imperfect tense of βαπτίζω implies repeated or ongoing action: John baptized daily, not just once. The scale ('thousands and hundreds') is hyperbolic, typical of hagiographic expansion.
background external χιλιάδας καὶ ἑκατοντάδας The pairing 'thousands and hundreds' is a conventional rhetorical figure for large numbers in early Christian literature, not a precise census. It emphasizes the apostle's success in mass conversion.
structure text Τότε ἀναστὰς The temporal marker Τότε ('then') links this verse to the preceding narrative of the earthquake and the crowd's plea. The apostle's action is presented as a direct response to their conversion.
dating text καθʼ ἑκάστην ἡμέραν The phrase 'each day' indicates that the baptisms were a daily routine, not a single event. This compresses the timeline of the narrative, typical of legendary Acts.
Open questions · 1 The Greek text does not specify whether the 'thousands and hundreds' are cumulative over many days or a single day's total; the imperfect tense favors a cumulative reading. tlg0317.tlg002:28 · narrative high copy citation
Source
44 Καὶ πάντες ἔφερον τὰ εἴδωλα αὐτῶν καὶ συνέτριβον
188 Ζ αὐτὰ πρὸ προσώπου Ἰωάννου. προσελθὼν δὲ Ἰωάννης καὶ
ἐπὶ τοῖς τεθνήξασιν ἀνθρώποις προσευξάμενος ἀνέστησεν αὐτούς.
καὶ οὐκέτι λοιπὸν ἦν ἐν αὐτοῖς σκάνδαλον, ἀλλὰ πᾶσα
πόλις ἀπὸ μικροῦ ἕως μεγάλου γεγόνασιν χριστιανοί, οὐ
μὴν ἀλλὰ καὶ πᾶσα ἡ περίχωρος· καὶ ἦν Ἰωάννης οἰκοδομῶν
English
And they all brought their idols and shattered them before John’s face. Then John, having approached and prayed over the dead men, raised them up. And no scandal remained among them any longer, but every city, from small to great, had become Christian—indeed, also the entire surrounding region. And John was building
Commentary
sense text προσευξάμενος The participle προσευξάμενος indicates that John prayed before raising the dead, a common motif in apostolic acts emphasizing the apostle's intercessory role.
term text σκάνδαλον σκάνδαλον here means 'scandal' or 'cause for offense,' but in early Christian usage it can also denote a stumbling block or source of division; the context suggests the latter, as the resurrection resolves conflict.
structure text οὐ μὴν ἀλλὰ The phrase οὐ μὴν ἀλλὰ (indeed, also) intensifies the preceding statement, expanding the scope of conversion from the city to the entire surrounding region, a rhetorical amplification typical of narrative summaries.
background text εἴδωλα The shattering of idols before John is a standard hagiographic trope demonstrating the apostle's power over pagan cults, paralleling similar scenes in the Acts of Peter and Acts of Paul.
dating text οὐκέτι λοιπὸν οὐκέτι λοιπὸν (no longer any longer) marks a narrative transition: the scandal is resolved, and the conversion is complete, signaling a new phase in John's mission.
caution text ἀνέστησεν The verb ἀνέστησεν (raised up) is ambiguous: it could mean physical resurrection or a figurative restoration (e.g., from spiritual death). Given the context of dead men, physical resurrection is intended, but the text does not specify the number or identity of the raised.
Open questions · 1 The identity and number of the 'dead men' (τοῖς τεθνήξασιν ἀνθρώποις) is unspecified; they may be recent converts or opponents of John. The reading taken assumes they are individuals who died in the context of the idol-shattering, but the text does not clarify. tlg0317.tlg002:29 · narrative high copy citation
Source
ναοὺς καὶ καταρτίζων ἱερεῖς καὶ ἐπισκόπους καὶ πρεσβυτέρους
καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.
English
building temples and ordaining priests and bishops and presbyters, and healing every disease and every infirmity among the people.
Commentary
sense text ναοὺς The plural ναοὺς (temples) likely refers to Christian churches, not pagan temples, given the preceding context of idol destruction and conversion.
term glossary ἱερεῖς ἱερεῖς (priests) here denotes Christian clergy, distinct from pagan priests, reflecting the early church's developing hierarchy alongside bishops and presbyters.
structure text καταρτίζων ... θεραπεύων The series of present participles (καταρτίζων, θεραπεύων) continues the narrative's rapid sequence of John's founding activities, emphasizing ongoing action.
background external πρεσβυτέρους The mention of presbyters alongside bishops reflects an early stage of church organization, common in second- and third-century Christian literature.
reception external πᾶσαν νόσον καὶ πᾶσαν μαλακίαν The phrase 'every disease and every infirmity' echoes healing language in early Christian miracle traditions, paralleling Acts of the Apostles and apocryphal acts.
Open questions · 1 The Greek text is clear; no significant ambiguities. tlg0317.tlg002:30 · narrative high copy citation
Source
45 Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν
πάντα τὰ εἴδωλα συνετρίβησαν τῇ δυνάμει τοῦ Χριστοῦ. καὶ
καθιερώσας ναοὺς ὁ ἀπόστολος τοῦ Χλριστοῦ καὶ κατηχήσας
αὐτοὺς ἐβάπτισεν ἅπαντας καὶ πᾶσαν τὴν παράλιον ἐκείνην,
καταλιπὼν ἐκεῖσε πρόεδρον Βούκολον καὶ Πολύκαρπον τοὺς
αὐτοῦ μαθητὰς καὶ Ἀνδρόνικον.
English
Then, when you went to the city of the Smyrnaeans, all the idols were shattered by the power of Christ. And the apostle of Christ, having consecrated temples and instructed them, baptized them all and that entire coastal region, leaving behind there as overseers Boukolos and Polycarp, his disciples, and Andronikos.
Commentary
sense text Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν The Greek text shifts to a second-person plural address ('when you went'), likely a direct address to the audience or a narrative convention, but the referent is ambiguous.
term text πρόεδρον The term 'πρόεδρον' (overseer) is used for Boukolos and Polycarp, indicating an early ecclesiastical office, possibly equivalent to bishop, though the title is not yet standardized.
background external Πολύκαρπον Polycarp of Smyrna is a well-known second-century bishop and martyr; his mention here links the apostolic narrative to later orthodox tradition, though the Acta Joannis is generally considered apocryphal.
named: Eusebius, Historia Ecclesiastica structure text καταλιπὼν ἐκεῖσε πρόεδρον Βούκολον καὶ Πολύκαρπον τοὺς αὐτοῦ μαθητὰς καὶ Ἀνδρόνικον This passage concludes a narrative segment by listing disciples left in charge, a common structural device in apostolic acts to establish succession and local church foundations.
dating text Εἶθ᾿ οὕτως The phrase 'Εἶθ᾿ οὕτως' (Then thus) marks a temporal sequence, but the narrative does not provide specific historical dates; the events are traditionally placed in the late first century.
Open questions · 2 The identity of 'you' in 'when you went' is unclear; it may refer to the readers or to a group within the narrative. The relationship between Boukolos, Polycarp, and Andronikos is not specified; Andronikos is not named as a 'πρόεδρον'. tlg0317.tlg002:31 · narrative high copy citation
Source
46 Καὶ ἦσαν ἐκεῖ δύο ἱερεῖς τῆς Ἀρτέμιθος ἀδελφοὶ τυγχάνοντες
σαρκικοί. συνέβη οὖν τὸν ἕνα τελευτῆσαι· καὶ
English
And there were two priests of Artemis there, being brothers by blood. It happened, then, that one of them died; and
Commentary
sense text δύο ἱερεῖς τῆς Ἀρτέμιθος The phrase identifies two priests of Artemis, a goddess whose cult was prominent in Ephesus and Smyrna, linking the narrative to the broader context of Christian apostolic conflicts with pagan religion.
term glossary σαρκικοί The term σαρκικοί (sarkikoi) means 'fleshly' or 'by blood', emphasizing biological brotherhood as opposed to spiritual kinship, a distinction common in early Christian writings.
background background Ἀρτέμιθος Artemis was a major deity in the Greco-Roman world, with a famous temple at Ephesus. The mention of her priests situates the story in a context of religious competition between Christianity and traditional cults.
structure text συνέβη οὖν τὸν ἕνα τελευτῆσαι This clause introduces a narrative turning point: the death of one priest sets the stage for a subsequent event, likely a miracle or conversion, typical of apostolic acts.
Open questions · 1 The Greek text does not specify which priest died or the immediate consequence, leaving the narrative outcome open. tlg0317.tlg002:32 · narrative high copy citation
Source
δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ· Πάντως
ἐμοῦ πιστεύοντος καὶ τὴν ἐμαυτοῦ ψυχὴν διασῴσαντος οὐκ ἀντερεῖ
ὁ Ἰωάννης ἀναστῆσαι νεκρὸν τὸν ἀδελφόν μου. Καὶ
ἡνίκα ἤγγισεν πρὸς Ἰωάννην, εἶπεν πρὸς αὐτόν· Οὐ ταῦτα
ἐνεθυμήθης τέκνον; ὄντως, καὶ καλὴν βουλὴν ἐποιήσῳ. Τρόμος
δὲ καὶ φρίκη κατέσχεν τὸν ἱερέα ὅτι οὕτως εἶπεν αὐτὸν ῥᾳδίως
ὁ ἀπόστολος τοῦ Χριστοῦ τὰ ἐνθυμήματα αὐτοῦ.
English
The other ran to John, saying to himself: "Surely, since I believe and have saved my own soul, John will not refuse to raise my brother from the dead." And when he drew near to John, he said to him: "Did you not think these things, child? Indeed, you have made a good resolve." Trembling and horror seized the priest because the apostle of Christ had so easily spoken his thoughts.
Commentary
sense text δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ The priest’s internal monologue, introduced by λέγων ἐν ἑαυτῷ, reveals his private reasoning and expectation that John will raise his brother.
term glossary τέκνον John addresses the priest as τέκνον (child), a term of endearment or spiritual kinship common in early Christian discourse, not necessarily implying youth.
structure text Τρόμος δὲ καὶ φρίκη κατέσχεν τὸν ἱερέα The narrator marks a dramatic reversal: the priest’s confidence gives way to terror when John reveals his unspoken thoughts, a typical hagiographic motif of divine knowledge.
background background ἱερέα The priest of Artemis reflects the cultic setting of Ephesus, where the Acts of John is set; Artemis was a major deity there, and conversion of her priests is a narrative goal.
named: Ehrman 2003 caution text οὐκ ἀντερεῖ The Greek verb ἀντερεῖ (future of ἀντιλέγω) is here taken as 'refuse,' but could also mean 'contradict' or 'oppose'; the sense is clear from context.
Open questions · 1 The phrase 'οὐκ ἀντερεῖ' could be read as 'will not contradict' rather than 'will not refuse,' but the context of raising the dead supports the latter. tlg0317.tlg002:33 · narrative high copy citation
Source
47 Τότε λαβόμενος αὐτοῦ τῆς χερὸς ἀνῆλθεν ἐν ᾧ τὸ
πτῶμα ἦν τοῦ τεθνηκότος, ὄχλου πολλοῦ περιόντος, καὶ κρατήσας
τῇς χειρὸς αὐτοῦ εἶπεν· Ἀνάστα ὁ καθεύδων ἐν τῷ
ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου· Καὶ εὐθέως ἀνέστη
ὁ ἱερεὐς ὑγιής. τοῦ δὲ ὄχλου θαυμάζοντος καὶ κράζοντος·
Μέγας ὁ θεὸς Ἰωάννου· ἐπιλαβόμενος αὐτοὺς ὁ Ἰωάννης καὶ
κατηχήσας ἐβάπτισεν εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υὑοῦ
English
Then, taking him by the hand, he went up to where the corpse of the dead man lay, with a great crowd standing around, and grasping his hand, he said: "Arise, you who sleep, in the name of Jesus Christ the Nazorean." And immediately the priest arose, whole. And as the crowd marveled and cried out, "Great is the God of John," John took hold of them, instructed them, and baptized them in the name of the Father and the Son.
Commentary
sense text Ἀνάστα ὁ καθεύδων The resurrection command 'Arise, you who sleep' echoes a formulaic address to the dead as sleeping, common in early Christian miracle narratives.
term glossary Ναζωραίου 'Nazorean' (Ναζωραῖος) is a title for Jesus used in early Christian texts, possibly derived from Nazareth or from a Jewish sectarian term; here it appears in a resurrection formula.
scripture text εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ The baptismal formula 'in the name of the Father and the Son' omits the Holy Spirit, a variant of the Trinitarian formula, possibly reflecting an early or heterodox practice.
background external Μέγας ὁ θεὸς Ἰωάννου The crowd's acclamation 'Great is the God of John' reflects a common acclamation pattern in Hellenistic and early Christian miracle stories, attributing divine power to the miracle worker's deity.
structure text This passage concludes the resurrection miracle with a baptismal scene, forming a two-part structure: miracle followed by mass conversion and initiation.
caution text ὁ ἱερεὺς The Greek text reads 'the priest arose whole' (ὁ ἱερεὺς ὑγιής), but the preceding narrative identifies the dead man as a priest; the resurrection is of the same individual, not a separate figure.
Open questions · 1 The baptismal formula lacks the Holy Spirit; it is unclear whether this reflects a textual omission or a theological variant in the source tradition. tlg0317.tlg002:34 · narrative high copy citation
Source
καὶ τοῦ ἁγίου πνεύματος σὺν πολλῷ πλείονι ὄχλῳ. ἐμείναμεν
δὲ ἐν ταῖς πέριξ χώραις ἔτη δ΄ βαπτίζοντες καὶ καταρτίζοντες
ἱερεῖς καὶ θεραπεύοντες πᾶσαν νόσον καὶ πᾶσαν μαλακίαν,
πάντων πιστευσάντων ἀπὸ θάλασσαν ἕως θάλασσαν· καὶ μετὰ
ταῦτα ὑπεστρέψαμεν ἐν Ἐφέσῳ δοξάζοντες τὸν θεόν.
English
and of the Holy Spirit, with a much larger crowd. And we remained in the surrounding regions for four years, baptizing and ordaining priests and healing every disease and every infirmity, all having believed from sea to sea. And after this we returned to Ephesus, glorifying God.
Commentary
sense text καταρτίζοντες ἱερεῖς The verb καταρτίζω here means 'ordain' or 'appoint', not merely 'instruct'. The phrase indicates John's authority to establish clergy in the regions he evangelizes.
term glossary μαλακίαν μαλακία (softness, weakness) often denotes chronic or non-life-threatening illness, complementing νόσος (acute disease). The pairing covers all types of sickness.
scripture text ἀπὸ θάλασσαν ἕως θάλασσαν This phrase echoes the Old Testament expression 'from sea to sea' (e.g., Exodus 23:31, Psalm 72:8 LXX), indicating the vast extent of the mission's success.
dating text ἔτη δ΄ The four-year period of ministry in the surrounding regions is a specific chronological marker, unusual in the Acts of John, which often lacks precise durations.
structure text καὶ μετὰ ταῦτα ὑπεστρέψαμεν ἐν Ἐφέσῳ This sentence marks a major narrative transition: the mission in the regions concludes, and the action returns to Ephesus, the primary setting of the Acts.
reception text πνεύματος The trinitarian formula 'Holy Spirit' here, following the previous passage's 'Jesus Christ the Nazorean', reflects a developed theological framework, possibly a later interpolation or redactional layer.
Open questions · 1 The phrase 'ἀπὸ θάλασσαν ἕως θάλασσαν' is ambiguous: it may refer to the Mediterranean and the Aegean, or be a hyperbolic expression for universal reach. The reading taken is the latter, as a rhetorical flourish. tlg0317.tlg002:35 · narrative high copy citation
Source
48 Μετὰ οὖν ἡμέρας τινὰς κατὰ θείαν ἀποκάλυψιν ἐξῆλθεν
ὁ Ἰωάννης ἔν τινι κώμῃ εἰς ἐπίσκεψιν τῶν ἀδελφῶν. καὶ
ἦν ἐκεῖ τις νεανίας χωρικός, νουθετούμενος πολλάκις παρὰ
τοῦ ἰδίου πατρὸς ἵνα μὴ λάβῃ τοῦ συνεργοῦ τὴν γυναῖκα·
φθόνῳ δὲ διαβόλῳ κινηθείς, μὴ φέρων ὁ παῖς τὴν τοῦ πατρὸς
νουθεσίαν, λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν
νεκρόν. τοῦτον οὖν ὁ Ἰωάννης ἰδὼν εἶπεν· Ὦ κύριε, σήμερον 189 Z
ἕνεκεν τούτου με ἐκάλεσας ἐνθάδε;
English
After some days, then, by divine revelation John went out to a certain village to visit the brethren. And there was a certain young rustic there, often admonished by his own father not to take the wife of his fellow worker; but moved by diabolical envy, the youth, not enduring his father's admonition, suddenly kicked him and laid him dead on the ground. Seeing this, then, John said: "O Lord, today did you call me here for the sake of this?
Commentary
sense text κατὰ θείαν ἀποκάλυψιν The phrase 'by divine revelation' indicates that John's journey is prompted by a supernatural communication, a common motif in apocryphal acts.
term glossary χωρικός The Greek term 'χωρικός' means 'rustic' or 'country dweller', emphasizing the rural setting and the youth's social background.
scripture text φθόνῳ δὲ διαβόλῳ κινηθείς The phrase 'moved by diabolical envy' echoes New Testament language about demonic influence (e.g., Matt 13:39; 1 John 3:8), common in early Christian moralizing.
structure text τοῦτον οὖν ὁ Ἰωάννης ἰδὼν εἶπεν John's direct address to the Lord after seeing the corpse marks a narrative pivot, shifting from background exposition to a dialogue that reveals divine purpose.
background text λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν νεκρόν The sudden violent death by a kick reflects a motif of filial impiety and its consequences, paralleling stories in other apocryphal acts (e.g., Acts of Thomas).
caution text ἕνεκεν τούτου με ἐκάλεσας ἐνθάδε The Greek text is ambiguous: 'ἕνεκεν τούτου' could mean 'for the sake of this (youth)' or 'for this reason'. The translation opts for the former, but the latter is also possible.
Open questions · 1 The phrase 'ἕνεκεν τούτου' is ambiguous: it may refer to the young man (as in the translation) or to the situation (the murder). The reading taken follows the translation's interpretation. tlg0317.tlg002:36 · narrative high copy citation
Source
49 Ὁ δὲ νεανίας ὁρῶν τὸν ἄωρον θάνατον τοῦ πατρὸς
αὐτοῦ, προσδοκῶν συλληφθῆναι καὶ ἀντιφονευθῆναι, τὴν λύπην
μὴ φέρων, ὃ ἐπεφέρετο δρέπανον τρέχων ἐν τῇ οἰκίᾳ
ἠβουλήθη σφάξαι τὴν γυναῖκα, εἶθ᾿ οὕτως ἑαυτόν. τοῦτον
οὖν ἰδὼν ὁ Ἰωάννης τρέχοντα καὶ γνοὺς τῷ πνεύματι εἶπεν
English
The young man, seeing his father’s untimely death and expecting to be seized and killed in turn, unable to bear the grief, took the sickle he was carrying and, running into the house, intended to slay the woman and then himself. Seeing him running and perceiving by the Spirit, John said,
Commentary
sense text ἄωρον θάνατον The phrase 'untimely death' (ἄωρον θάνατον) underscores the pathos of the father's sudden, violent end, a motif common in hagiographic narratives.
term glossary πνεύματι The dative 'τῷ πνεύματι' (by the Spirit) indicates John's prophetic insight, a standard attribute of apostolic authority in apocryphal acts.
structure text τοῦτον οὖν ἰδὼν The resumptive phrase 'τοῦτον οὖν ἰδὼν' (seeing him, then) marks a narrative pivot from the youth's intention to John's intervention, typical of episodic structure in the Acta Joannis.
background external σφάξαι τὴν γυναῖκα The youth's intent to slay the woman reflects a domestic honor-killing scenario, a social reality in the Greco-Roman world that the text uses to dramatize moral crisis.
Open questions · 1 The Greek does not specify whether the woman is the youth's mother or the wife of his fellow worker; the translation assumes the latter based on the previous passage. tlg0317.tlg002:37 · narrative high copy citation
Source
πρὸς αὐτόν· Στῆθι δαῖμον καὶ ἀνάγγειλόν μοι τί τρέχεις.
Ὁ δὲ παῖς τρέμων καὶ κλαίων διηγήσατο τὸν Ἰωάννην ὅτι
Πατρὸς φονεὺς γέγονα ὁ ταλαίπωρος· καὶ ἰδοὺ διὰ τὴν
πολλὴν θλῖψιν μέλλω καὶ ἣν ἐμοίχευσα γυναῖκα ἀνελεῖν καὶ
ἐμαυτόν.
English
To him: “Stop, demon, and tell me where you are running.” The boy, trembling and weeping, related to John: “I, wretched one, have become my father’s murderer; and behold, because of my great distress, I am about to kill both the woman I seduced and myself.
Commentary
sense text Στῆθι δαῖμον John addresses the young man as 'demon', a term that in early Christian literature can denote an evil spirit or a person possessed by one, but here it is a rhetorical rebuke to the distraught youth, not a literal demon.
term glossary δαῖμον δαῖμον (daimon) is the Greek word for a spirit or demon. In the Acts of John, it is used in a confrontational sense, reflecting the apostle's prophetic authority to perceive and name spiritual states.
structure text This passage continues the narrative sequence from the previous episode: John's command to 'stop' interrupts the young man's frantic action, creating a dramatic pause before the confession.
background background The motif of a young man driven to murder and suicide by shame over adultery is a common moral exemplum in early Christian and Hellenistic literature, illustrating the destructive consequences of sin.
caution text ἣν ἐμοίχευσα γυναῖκα The Greek phrase 'ἣν ἐμοίχευσα γυναῖκα' (the woman I seduced) is ambiguous: it could mean the woman with whom he committed adultery, or it could refer to a woman he seduced (possibly his stepmother, implied by the earlier narrative). The English draft opts for 'seduced'.
Open questions · 1 The identity of the woman (the young man's stepmother or another) is not explicitly stated in this passage, but the preceding narrative context suggests she is the same woman involved in the adultery that led to the father's death. tlg0317.tlg002:38 · narrative high copy citation
Source
50 ἀλλ᾿ εἴ τι δύνασαι, βοήθησον ἡμῖν μαθητὰ τοῦ Χριστοῦ,
ἐὰν οὖν τοῦτον ἀναστήσῃς, ἀπὸ τοῦ λοιποῦ ἀποστήσομαι
τὸ κακὸν.
English
But if you are able to help us, disciple of Christ, and if you raise this man, I will from now on desist from evil.
Commentary
sense text ἀλλ᾿ εἴ τι δύνασαι, βοήθησον ἡμῖν μαθητὰ τοῦ Χριστοῦ The speaker, likely the demon-possessed boy, addresses John as 'disciple of Christ', a title that underscores John's apostolic authority in the narrative.
term text ἀναστήσῃς The verb 'ἀναστήσῃς' (raise up) is used here in the sense of restoring a dead person to life, a key miracle motif in early Christian acts literature.
structure text ἐὰν οὖν τοῦτον ἀναστήσῃς, ἀπὸ τοῦ λοιποῦ ἀποστήσομαι τὸ κακόν This conditional statement forms a turning point: the speaker promises moral reform contingent on John's miracle, advancing the narrative toward conversion.
background text μαθητὰ τοῦ Χριστοῦ The title 'disciple of Christ' reflects early Christian usage to denote apostles and their authority, common in apocryphal acts to authenticate the protagonist.
dating text ἀπὸ τοῦ λοιποῦ The phrase 'from now on' marks a temporal shift, indicating the speaker's intention to change behavior immediately after the expected miracle.
Open questions · 1 The identity of the speaker is not explicitly stated in this verse; the context from the previous passage suggests it is the demon-possessed boy, but the Greek text does not name him here. tlg0317.tlg002:39 · narrative medium copy citation
Source
51 Τοῦ δὲ Ἰωάννου εἰπόντος πρὸς αὐτὸν Οὐδὲ τὰς πολιὰς
τοῦ πατρός σου ᾤκτιρας ταλαίπωρε; εἰς τὸν οὐρανὸν
English
And when John said to him, "Did you not pity even the gray hairs of your father, wretch?" into the sky
Commentary
sense text πολιάς The Greek word πολιάς (here accusative plural) refers to 'gray hairs' as a metonym for old age, evoking the pathos of the father's advanced years. John's rebuke intensifies the moral condemnation of the son's parricidal intent.
term glossary ταλαίπωρε The vocative ταλαίπωρε ('wretch') is a strong term of reproach, common in Greek moralizing contexts. It underscores John's rhetorical stance as a stern moral teacher.
structure text This passage continues the direct speech of John, which began in the previous narrative unit. The sentence is syntactically incomplete in the Greek (εἰς τὸν οὐρανὸν), likely indicating a lacuna or a shift to an unfinished clause in the manuscript tradition.
caution text εἰς τὸν οὐρανὸν The phrase 'into the sky' (εἰς τὸν οὐρανὸν) is syntactically orphaned; it may belong to a following clause now lost, or it could be a fragment of a gesture (e.g., John pointing upward). The English draft leaves it hanging, reflecting the Greek's abruptness.
Open questions · 1 The phrase 'into the sky' (εἰς τὸν οὐρανὸν) is syntactically disconnected; it is unclear whether it completes John's speech or begins a new narrative action. tlg0317.tlg002:40 · narrative high copy citation
Source
ἀναβλέψας καὶ στενάξας εἶπεν· Κύριε σοῦ μόνου ἐστὶν τὸ
ἔργον τοῦτο.
English
Looking up and groaning, he said, "Lord, this work is yours alone.
Commentary
sense text ἀναβλέψας The participle 'looking up' often signals a prayerful or supplicant posture in early Christian narrative, here introducing a direct address to Christ.
term text Κύριε The vocative 'Lord' (Κύριε) is used for Christ in the Acts of John, reflecting the high Christology of the work.
structure text Κύριε σοῦ μόνου ἐστὶν τὸ ἔργον τοῦτο This exclamation concludes a narrative unit; the speaker acknowledges divine agency, a common structural pivot in miracle stories.
background external ἔργον The term 'work' (ἔργον) here likely refers to a miraculous act, a key theme in the Acts of John where divine power is contrasted with human limitation.
named: Pieter J. Lalleman, The Acts of John, 1998 Open questions · 1 The subject of 'looking up and groaning' is not explicitly named in the Greek, but the context (previous passage) identifies the speaker as a character addressing John or Christ; the English draft assumes the speaker is the same as in the prior narrative. tlg0317.tlg002:41 · narrative high copy citation
Source
52 Καὶ κρατήσας τῆς χειρὸς τοῦ τεθνηκότος εἶπεν· Ἐν
τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ θεοῦ ἀνάστα. Καὶ
εὐθέως ἀνέστη.
English
And taking hold of the dead man's hand, he said, "In the name of Jesus Christ, the Son of God, arise." And immediately he arose.
Commentary
sense text The resurrection formula 'In the name of Jesus Christ, the Son of God, arise' echoes early Christian exorcistic and healing practices, where the divine name is invoked to effect a miracle.
scripture text The phrase 'Son of God' (τοῦ υἱοῦ τοῦ θεοῦ) is a standard Christological title, but the specific resurrection command recalls New Testament miracles, e.g., Acts 9:40 (Peter raising Tabitha) and parallels in apocryphal acts.
structure text This passage is a climactic miracle within the narrative, following the pattern of apostolic acts: a prayer or invocation, a command, and immediate fulfillment ('εὐθέως ἀνέστη').
background text The use of the dead man's hand (κρατήσας τῆς χειρὸς) as a conduit for resurrection is a motif in early Christian miracle stories, symbolizing the transfer of divine power through touch.
term glossary ἀνάστα The imperative 'ἀνάστα' (arise) is aorist active, second person singular, used here as a performative command; it is a key term in resurrection narratives, distinct from the more common 'ἐγείρω'.
Open questions · 1 The Greek text is clear; no significant ambiguities in this passage. tlg0317.tlg002:42 · narrative high copy citation
Source
53 Ἰδὼν δὲ ὁ παῖς τὴν παρʼ ἐλπίδα ἀναβίωσιν τοῦ πατρὸς
αὐτοῦ καὶ τὴν ἑαυτοῦ σωτηρίαν, λαβὼν τὸ δρέπανον τὰ ἑαυτοῦ
μόρια ἀφείλετο· καὶ δραμὼν εἰς τὴν οἰκίαν εἰς ὄψιν τῆς
μοιχαλίδος αὐτοῦ ἔρριψεν αὐτὰ λέγων· Διὰ σὲ πατρὸς φονεὺς
καὶ ἡμῶν τῶν δύο γέγονα· καὶ ἰδοὺ ἔχεις τὰ τούτων αἴτια.
ἐμὲ γὰρ ὁ θεὸς ἠλέησεν ἐπιγνῶναι αὐτὸν διὰ τοῦ δούλου αὐτοῦ
Ἰωάννου.
English
When the boy saw his father’s resurrection beyond hope and his own salvation, he took the sickle and cut off his own genitals. And running to the house, into the sight of his adulteress, he threw them down, saying, “Because of you I have become the murderer of a father and of the two of us; and behold, you have the instruments of these things. For God has taken pity on me to know him through his servant John.
Commentary
sense text τὰ ἑαυτοῦ μόρια ἀφείλετο The boy cuts off his own genitals as a dramatic act of self-mutilation, linking his sexual transgression to the murder of his father.
term glossary μοιχαλίς The term 'μοιχαλίς' (adulteress) refers to the woman with whom the boy had an affair, leading to the father's murder.
scripture text ἐπιγνῶναι αὐτὸν διὰ τοῦ δούλου αὐτοῦ Ἰωάννου The boy's recognition of God through John echoes New Testament themes of divine mercy and apostolic mediation, though no specific verse is quoted.
background external ἀναβίωσις The term 'ἀναβίωσις' (resurrection) reflects early Christian miracle narratives, where raising the dead demonstrates apostolic power and divine favor.
structure text Διὰ σὲ πατρὸς φονεὺς καὶ ἡμῶν τῶν δύο γέγονα The boy's speech functions as a climactic confession, linking his self-mutilation to the adultery and murder, reinforcing the moral lesson.
Open questions · 1 The Greek text is clear; no significant ambiguities in this passage. tlg0317.tlg002:43 · narrative high copy citation
Source
54 Ταῦτα ἀκούσας ὁ Ἰωάννης καὶ λυπηθεὶς εἶπεν πρὸς
αὐτόν· Ταλαίπωρε, ὁ ὑποβάλας σε τὸν πατέρα σου φονεῦσαι
δαίμων, αὐτός σε ὑπέβαλεν καὶ τοῦτο ποιῆσαι. ἔδει γάρ σε
οὐχὶ τοὺς τόπους αὐτῶν ἀφανίσαι, ἀλλὰ τὴν ἔννοιαν ἐκ τῆς
ψυχῆς σου· οὐ γὰρ τὰ ὄργανά εἰσιν βλαπτικά, ἀλλʼ ὁ νοῦς ὁ
συγκαταβαίνων τῇ ἁμαρτίᾳ. μετανόησον οὖν ἄθλιε ἐπὶ τῇ
παρανόμῳ τόλμῃ ᾗ ἐποίησας. Ὁ δὲ παῖς στένων καὶ τρέμων
παρεκάλει τὸν τοῦ Χριστοῦ ἀπόστολον συγγνώμην λαβὼν τῶν
ἡμαρτημένων. ὃν λαβὼν ὁ ἀπόστολος τοῦ Χριστοῦ εἰσήγαγεν
ἐν τῇ πόλει· καὶ κατηχήσας καὶ βαπτίσας αὐτῷ ἅμα τοῦ πατρὸς
190 Z αὐτοῦ προσήγαγεν τῇ ἐκκλησίᾳ· καὶ ἦν ὁ παῖς μεθ᾿ ἡμῶν
πάντοτε ὑπηρετῶν, ὥστε πάντας θαυμάζει καὶ δοξάζειν τὸν
θεόν.
English
Hearing these things, John was grieved and said to him, “Wretched man, the demon that prompted you to murder your father also prompted you to do this. For you ought not to have destroyed those parts of them, but the thought from your soul; for the organs are not harmful, but the mind that consents to sin. Repent, therefore, miserable one, for the lawless audacity you have committed.” And the boy, groaning and trembling, besought the apostle of Christ, having received pardon for his sins. The apostle of Christ took him and brought him into the city; and after instructing and baptizing him together with his father, he presented him to the church. And the boy was always with us, serving, so that all marveled and glorified God.
Commentary
sense text John rebukes the youth for self-mutilation, distinguishing between physical organs and the mind that consents to sin.
term glossary νοῦς νοῦς (mind) is contrasted with ὄργανα (organs), emphasizing interior moral responsibility over external acts.
background external The motif of demonic prompting (ὑποβάλας) reflects early Christian hagiographic tropes where demons instigate sin.
structure text The passage concludes the narrative with baptism and integration into the church, a typical closure for conversion episodes.
reception external This episode appears in later Acts of John traditions, influencing ascetic and anti-heretical writings.
Open questions · 1 The Greek text does not specify whether the father was also baptized at the same time or separately; the translation assumes simultaneity. tlg0317.tlg002:44 · narrative high copy citation
Source
56 Ἐν μιᾷ οὖν τῶν ἡμερῶν ὡς ἦν Ἰωάννης καθεζόμενος
πέρδιξ διαπτᾶσα καὶ ἐλθοῦσα ἐκονίζετο ἔμπροσθεν αὐτοῦ.
ὁ οὖν Ἰωάννης βλέπων αὐτὸ ἐθαύμαζεν. ἱερεὺς δέ τις ἐλθών,
εἷς τῶν ἀκροατῶν ὤν, εἰσελθὼν πρὸς Ἰωάννην, εἶδεν τὴν πέρδικα
κονιζομένην ἔμπροσθεν αὐτοῦ· καὶ σκανδαλισθεὶς ἐν
ἑαυτῷ ἔλεγεν· Ὁ τοιοῦτος καὶ τηλικοῦτος τέρπεται ἐπὶ πέρδικος
κονιαζομένης; Γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι τὴν ἐνθύμησιν
English
One day, as John was sitting, a partridge flew by and, coming, rolled in the dust before him. John, seeing this, marveled. A certain priest, one of his hearers, came in to John and saw the partridge rolling in the dust before him; and, scandalized within himself, he said, "Does such and so great a man take delight in a partridge rolling in the dust?" But John, knowing by the Spirit the thought
Commentary
sense text πέρδιξ The partridge (πέρδιξ) is a bird that rolls in dust to clean itself; here the action (κονίζεσθαι) is a natural behavior, but the priest misinterprets it as frivolous.
term glossary κονίζεσθαι κονίζεσθαι means 'to roll in dust' or 'to dust oneself'; the verb is used twice in this passage, emphasizing the partridge's action and the priest's scandalized reaction.
background external πέρδιξ In early Christian literature, the partridge sometimes symbolizes the devil or worldly distraction (e.g., Physiologus), but here John's calm acceptance contrasts with the priest's judgment, reflecting a theme of spiritual discernment.
structure text This passage is a narrative interlude that tests the priest's spiritual perception; John's knowledge 'by the Spirit' (τῷ πνεύματι) sets up a revelatory response in the following verses.
caution text The Greek text is from a single manuscript tradition (first1k); the phrase 'γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι' may be a later interpolation reflecting a developed pneumatology.
Open questions · 1 The priest's identity as 'εἷς τῶν ἀκροατῶν' (one of the hearers) is ambiguous: it may mean a regular listener or a formal disciple; the reading taken is 'hearer' in a general sense. tlg0317.tlg002:45 · narrative high copy citation
Source
αὐτοῦ εἶπεν πρὸς αὐτόν· Ἄμεινον ἦν καὶ σὲ τέκνον
ὁρᾶν πέρδικα κονιζομένην καὶ μὴ εἰς αἰσχρὰς καὶ βεβήλους
πράξεις μολύνεσθαι. ὁ γὰρ πάντων τὴν ἐπιστροφὴν καὶ τὴν
μετάνοιαν ἀναμένων διὰ τοῦτο ἐνταῦθά σε ἤγαγεν· ἐπεὶ
ἐγὼ πέρδικος κονιζομένης οὐ χρῄζω· ἡ γὰρ πέρδιξ ἡ σή ἐστιν
ψυχή.
English
He said to him, "It would be better for you, child, to see a partridge rolling in the dust than to be defiled by shameful and profane deeds. For the one who awaits the conversion and repentance of all led you here for this reason; since I have no need of a partridge rolling in the dust—for the partridge is your soul.
Commentary
sense text πέρδιξ John reinterprets the partridge as a symbol of the priest's soul, turning the priest's scandal into a lesson about spiritual defilement versus physical dust.
term glossary μετάνοια μετάνοια (metanoia) denotes 'conversion' or 'repentance,' a key concept in early Christian moral teaching, here attributed to the divine agent who awaits all people's return.
scripture text ἐπιστροφὴν καὶ τὴν μετάνοιαν The phrase 'conversion and repentance' echoes New Testament language (e.g., Acts 26:20) and reflects early Christian emphasis on moral transformation.
background text πέρδιξ κονιζομένη Partridges were known for dust-bathing; the image of a partridge rolling in dust was a familiar rural sight, used here to contrast innocent natural behavior with human moral corruption.
structure text This passage concludes the partridge episode with a direct allegorical identification (the partridge is your soul), a typical Johannine narrative device in the Acts of John.
Open questions · 1 The Greek text is from the recension; the Coptic Vorlage may have had a different reading for 'partridge is your soul' but the Greek is clear. tlg0317.tlg002:46 · narrative high copy citation
Source
57 Ταῦτα ἀκούσας ὁ πρεσβύτης καὶ ἰδὼν ὅτι οὐκ ἔλαθεν
ἀλλὰ πάντα τὰ ἐν τῇ καρδίᾳ αὐτοῦ εἶπεν αὐτῷ ὁ ἀπόστολος
τοῦ Χριστοῦ, πεσὼν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν ἐβόα λέγων·
Νῦν οἶδα ὅτι ὁ θεὸς οἰκεῖ ἐν σοὶ μακάριε Ἰωάννη· καὶ μακόριος
ὅστις οὐκ ἐπείρασεν ἐν σοὶ τὸν θεόν· ὁ γὰρ σὲ πειράζων
τὸν ἀπείραστον πειράζει. Παρεκάλει δὲ αὐτὸν εὔχεσθαι
ὑπὲρ αὐτοῦ· καὶ κατηχήσας αὐτὸν καὶ δοὺς κανόνας ἀπέλυσεν
εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν ἐπὶ πάντων θεόν.|
English
When the old man heard this and saw that he had not escaped notice, but that the apostle of Christ had told him everything that was in his heart, he fell on his face to the ground and cried out, saying: "Now I know that God dwells in you, blessed John; and blessed is the one who has not tempted God in you; for the one who tempts you tempts the untemptable." And he begged him to pray for him; and after instructing him and giving him rules, he dismissed him to his house, glorifying the God who is over all.
Commentary
sense text οἶδα ὅτι ὁ θεὸς οἰκεῖ ἐν σοί The old man's exclamation that God dwells in John reflects a high Christology, common in apocryphal acts, where the apostle is seen as a vessel of the divine.
term glossary ἀπείραστον The term 'ἀπείραστον' (untemptable) is a rare adjective, emphasizing God's inviolability; it underscores the paradox that tempting John is equivalent to tempting the untemptable God.
structure text κατηχήσας αὐτὸν καὶ δοὺς κανόνας The sequence of instructing and giving rules (κανόνας) before dismissal is a typical narrative pattern in conversion scenes, marking the old man's integration into the Christian community.
background external πρεσβύτης The term 'πρεσβύτης' (old man) may refer to a former pagan priest or elder, consistent with the Acta Joannis' theme of converting established religious figures.
reception external κανόνας The 'κανόνας' (rules) given by John may have been interpreted in later monastic traditions as a precursor to ascetic regulations, though the text itself does not specify their content.
Open questions · 2 The exact content of the 'κανόνας' (rules) is not specified; it may refer to moral precepts or liturgical instructions. The phrase 'τὸν ἀπείραστον πειράζει' could be read as a proverbial expression, but its precise theological nuance is debated. tlg0317.tlg002:47 · narrative high copy citation
Source
106 Ὡς δὲ ἔγνω τὴν μετάστασιν αὐτοῦ δι᾿ ἀποκαλύψεως 191 Z
κυρίου, κυριακῆς ἡμέρας οὔσης συνὼν τοῖς ἀδελφοῖς μετὰ τὴν
θείαν καὶ φρικτὴν μυσταγωγίαν καὶ τὴν κλάσιν τοῦ ἄρτου
πάντων συνηγμένων ἑἶπεν· Ἐπειδὴ ὦ τεκνία μου ὁ χρόνος τῆς
English
But when he learned of his departure through a revelation of the Lord, it being the Lord's day, while he was with the brethren after the divine and awesome mystagogy and the breaking of the bread, with all gathered together, he said: "Since, my children, the time of my
Commentary
sense text μετάστασιν The Greek term μετάστασιν (metastasin) here means 'departure' or 'death', a euphemism for John's impending death, consistent with early Christian usage.
term glossary μυσταγωγίαν μυσταγωγίαν (mystagōgian) refers to the initiation into sacred mysteries, here likely the Eucharistic liturgy or a related rite of instruction.
background external κυριακῆς ἡμέρας κυριακῆς ἡμέρας (kyriakēs hēmeras) is 'the Lord's day', i.e., Sunday, the regular day for Christian assembly and Eucharist in the early church.
structure text κλάσιν τοῦ ἄρτου The phrase 'breaking of the bread' (κλάσιν τοῦ ἄρτου) is a standard early Christian term for the Eucharist, here following the mystagogy, indicating a two-part liturgical sequence.
dating text ὁ χρόνος τῆς The incomplete phrase 'the time of my' (ὁ χρόνος τῆς) introduces John's announcement of his imminent death, a narrative turning point in the Acts of John.
Open questions · 1 The Greek text breaks off mid-sentence at 'ὁ χρόνος τῆς', leaving the completion uncertain; the English draft supplies 'departure' as the likely continuation. tlg0317.tlg002:48 · narrative high copy citation
Source
ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν καὶ μέλλω πρὸς τὸν
κύριόν μου πορεύεσθα, στηρίζεσθε ἐν τῇ πίστει καὶ ἀγάπῃ τοῦ
Κριστοῦ· καὶ ἃ εἴδετε παῤ ἐμοῦ ἐπιτελούμενα καὶ παρελάβετε
μὴ ἐπιλάθεσθε, ἵνα κἀγὼ ἐν τῇ ἀναστάσει τοῦ κυρίου εἴπω·
Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. Μνημονεύετε
ὅσας δι᾿ ἐμοῦ ὑμῖν παρέσχεν ὁ θεὸς ἀντιλήψεις, χαρίσματα
ἰαμάτων, κυβερνήσεις, γνώσεις, κοινωνίας, πίστεις, διδασκαλίας,
δωρεὰς ἰαμάτων·
English
The span of my life is short and limited, and I am about to go to my Lord. Be steadfast in faith and in the love of Christ. And what you saw accomplished through me and what you received, do not forget, so that I too may say at the Lord's resurrection: 'Behold, I and the children whom God gave me.' Remember how many benefits God provided you through me: acts of assistance, gifts of healings, guidances, knowledges, communions, faiths, teachings, gifts of healings.
Commentary
sense text ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν John declares his life short and limited, a conventional expression of imminent death in early Christian farewell discourses.
term glossary μυσταγωγία The preceding 'divine and awesome mystagogy' (μυσταγωγία) refers to the eucharistic liturgy, a technical term for initiation into sacred rites.
scripture text Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός John's citation echoes the LXX of 1 Samuel 1:27 (Hannah presenting Samuel) or a similar offering formula, adapted to his spiritual children.
structure text Μνημονεύετε... The list of benefits (ἀντιλήψεις, χαρίσματα ἰαμάτων, etc.) forms a rhetorical climax, cataloguing John's apostolic gifts before his departure.
background text ἀναστάσει τοῦ κυρίου The 'Lord's resurrection' here likely refers to the eschatological resurrection, not Easter, as John expects to present his converts at that time.
caution text δωρεὰς ἰαμάτων The phrase 'gifts of healings' repeats earlier 'χαρίσματα ἰαμάτων', possibly a scribal dittography or intentional emphasis; the Greek text is stable here.
Open questions · 2 The phrase 'τῇ ἀναστάσει τοῦ κυρίου' could refer to Christ's resurrection or the general resurrection; the context of presenting disciples favors the latter. The repetition of 'ἰαμάτων' may be a scribal error or a deliberate rhetorical doubling. tlg0317.tlg002:49 · narrative high copy citation
Source
107 καὶ γίνεσθε χρηστοὶ καὶ οἴκτίρμονες, ἀλλήλους
English
and be kind and compassionate to one another.
Commentary
sense text χρηστοὶ The adjective χρηστοί (kind, good) is a common ethical exhortation in early Christian paraenesis, often paired with compassionate behavior.
term glossary οἰκτίρμονες οἰκτίρμονες (compassionate) derives from οἶκτος (pity) and is less frequent than ἐλεήμων; it emphasizes a merciful disposition, aligning with the apostolic call to charity.
structure text καὶ γίνεσθε The imperative γίνεσθε (be) continues the series of exhortations from the previous passage, forming a hortatory conclusion to John's farewell speech.
background background ἀλλήλους The reciprocal pronoun ἀλλήλους (to one another) underscores the communal ethic typical of early Christian communities, emphasizing mutual care.
Open questions · 1 The Greek text is fragmentary; the clause may originally have continued with further ethical instructions. tlg0317.tlg002:50 · narrative high copy citation
Source
οἰκοδομοῦντες, ἀναστρεφόμενοι ἐν πάσῃ ἐγκρατείᾳ καὶ σεμνότητι.
ταῦτα λέγω πρὸς ὑμᾶς ἀδελφοὶ ἤδη πρὸς τὸ προκείμενόν
μοι ἔργον πορεύομαι· καὶ εἰ καὶ τῷ σώματι ἀπολειφθῶ
ἀφʼ ὑμῶν, ἀλλὰ τῷ πνεύματι οὐκ ἀπολειφθήσομαι. ἔχετε τοῦ
θεοῦ ἡμῶν τὰ ἐνέχυρα· ἔχετε τοὺς ἀρραβῶνας τῆς ἀγαθωσύνης
English
building up one another, conducting yourselves in all self-control and modesty.
These things I say to you, brothers, for I am now proceeding to the task before me. And even if I am left behind from you in body, yet in spirit I shall not be left behind. You have the pledges of our God; you have the tokens of his goodness.
Commentary
sense text οἰκοδομοῦντες, ἀναστρεφόμενοι ἐν πάσῃ ἐγκρατείᾳ καὶ σεμνότητι The participles 'building up' and 'conducting yourselves' continue the ethical exhortation from the previous passage, emphasizing communal edification and ascetic discipline.
term glossary ἐγκρατείᾳ Ἐγκράτεια ('self-control') is a key virtue in early Christian asceticism, often associated with sexual continence and dietary restraint; here it pairs with σεμνότης ('modesty') to denote moral decorum.
term glossary ἀρραβῶνας Ἀρραβών ('token, pledge') is a legal term for a deposit or earnest money; here used metaphorically for divine guarantees of goodness, possibly alluding to baptismal or eucharistic promises.
structure text ταῦτα λέγω πρὸς ὑμᾶς ἀδελφοὶ ἤδη πρὸς τὸ προκείμενόν μοι ἔργον πορεύομαι This sentence marks a transition from parenetic discourse to the speaker's impending departure, framing the preceding exhortation as a farewell address.
scripture text τῷ πνεύματι οὐκ ἀπολειφθήσομαι The contrast between bodily absence and spiritual presence echoes Pauline language (cf. 1 Cor 5:3; Col 2:5), though no direct quotation is present.
caution text ἀπολειφθῶ ... ἀπολειφθήσομαι The verb ἀπολείπομαι can mean 'be left behind' or 'be separated from'; the repetition emphasizes the speaker's continued spiritual connection despite physical separation.
Open questions · 2 The phrase 'τὰ ἐνέχυρα' and 'τοὺς ἀρραβῶνας' may refer to specific ritual objects or to abstract spiritual assurances; the text does not specify. The identity of the speaker (traditionally John) is not explicit in this passage but is inferred from the work's context. tlg0317.tlg002:51 · narrative high copy citation
Source
αὐτοῦ· ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν πάντοτε καλῶς
πολιτευομένων ὑμῶν.
English
of him. Keep him always in your midst, as you conduct yourselves well.
Commentary
sense text αὐτοῦ The pronoun 'αὐτοῦ' refers to Christ, continuing the preceding sentence's reference to 'pledges of our God' and 'tokens of his goodness'.
term glossary ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν The phrase 'keep him in your midst' echoes a common early Christian exhortation to maintain the presence of Christ within the community, possibly alluding to the concept of the 'inner Christ' or the communal memory of the divine.
structure text πάντοτε καλῶς πολιτευομένων ὑμῶν The genitive absolute 'as you conduct yourselves well' provides a conditional or circumstantial clause, linking the community's moral conduct to the continued presence of Christ among them.
background external πολιτευομένων The verb 'πολιτεύομαι' (to conduct oneself, to live as a citizen) carries civic and ethical overtones, common in early Christian paraenesis to describe the ordered life of the community.
Open questions · 1 The referent of 'αὐτοῦ' is not explicitly named in this passage but is clear from the preceding context as Christ. tlg0317.tlg002:52 · narrative medium copy citation
Source
111 Καὶ ταῦτα πλείονα εἰπόντος αὐτοῦ καὶ τοῦ λαοῦ
τοῖς δάκρυσιν τῷ ἐδάφει βρεχόντων εἶπεν πρὸς Εὐτυχῆ καὶ τὸν
English
And when he had said these and many more things, and the people were wetting the ground with their tears, he said to Eutychus and the
Commentary
sense text The people wetting the ground with their tears is a gesture of extreme mourning or penitence, common in early Christian miracle stories to emphasize the emotional impact of the apostle's words.
term text Εὐτυχῆ Eutychus is a named figure in the Acts of John, possibly a disciple or local leader; the name means 'fortunate' and appears in other early Christian texts.
structure text This passage continues a long speech by John, followed by a collective emotional response from the crowd, which then prompts a direct address to Eutychus, marking a shift from general exhortation to specific instruction.
background text The phrase 'wetting the ground with their tears' is a vivid physical description typical of the apocryphal acts, intended to convey the sincerity and depth of the audience's devotion.
Open questions · 1 The Greek text breaks off at 'καὶ τὸν' in the manuscript; the English draft supplies 'the' but the full phrase is lost. The identity of the person or group referred to after 'τὸν' is uncertain. tlg0317.tlg002:53 · narrative medium copy citation
Source
Οὐῆρον· Τέκνον Εὐτυχῆ, σὲ καθίστημι μετὰ θεὸν πρωτόθρονον
καὶ ποιμένα τοῦ λαοῦ τούτου· βλέπε τέκνον Οὐῆρε
πῶς μέλλεις ποιμᾶναι τὸ ποίμνι
2 ἀνήνεγκαν πρὸς βασιλέα οὕτως·
3 Αὐτοκράτορι Καίσαρι Σεβαστῷ νικητῆ τροπαούχῳ·
γνωστὸν ἔστω σοι ὅτι Ἰωάννης τις ὀνόματι, τῷ γένει Ἰουδαῖος,
τῆς θρησκείας τῶν Γαλιλαίων, καταλαβὼν τὴν Ἀσίαν,
ἔτι μὴν καὶ τὴν δουλικήν σου πόλιν Ἐφεσίων, ἐξέστησε
πάντας καὶ ἀνέτρεψεν ἐκ τῆς πατροπαραδότου θρησκείας,
ἕλκων πάντας ὀπίσω αὐτοῦ, ὥστε γενέσθαι ξένον ὄνομα καὶ
ἔθνος ἕτερον· καὶ εἰ μὴ σπεύσας τοῦτον ταχέως σβέσῃς, ἀπώλεσε
καὶ τὸ ἔθνος καὶ τὴν χώραν.
5 Ὁ δὲ βασιλεὺς Ἀδριανὸς ταῦτα ἀκούσας ἀπέστειλε ταχυδρόμους
στρατιώτας μεταστείλασθαι τὸν ἀπόστολον πρὸς
αὐτόν. οἱ δὲ στρατιῶται σπεύσαντες κατέλαβον τὴν Ἔφεσον.
καὶ δὴ ἐρωτήσαντες Ποῦ φησίν ἐστιν Ἰωάννης ὁ Γλιλαῖος;
ὑπέδειξαν αὐτοῖς τὸ κελλίον ὑμῶν. οἳ δὲ ἐγγίσαντες εὗρον τὸν
θεολόγον καὶ λέγουσιν αὐτῷ· Σὺ εἶ Ἰωάννης ὁ Γαλιλαῖος;
Ὃ δὲ Ναί φησιν, ἐγώ εἰμι. Οἳ δὲ ἰδόντες τὴν ἀρετὴν τοῦ ἀνθρός,
τό τε ταπεινὸν αὐτοῦ καὶ ἡσύχιον, ἅμα δὲ καὶ τὸ εὐπρεπὲς
τοῦ προσώπου, μᾶλλον ἐτίμησαν τὸν ἄνδρα· καὶ μετὰ αἰδοῦς
λέγουσιν αὐτῷ· Καλεῖ σε ὁ βασλεὺς Ῥωμαίων· δεῦρο, πορεύθητι
μεθʼ ἡμῶν. Ὁ δὲ θεολόγος ταύτην τὴν ἀγγελίαν δέξαγειτόνων
English
Verus: "My child Eutychus, I appoint you after God as the first-throned and shepherd of this people. See, child Verus, how you are to shepherd the flock."
They reported to the emperor as follows:
"To the Emperor Caesar Augustus, victor, trophy-bearer: Let it be known to you that a certain John by name, a Jew by race, of the religion of the Galileans, having come to Asia, and moreover to your servile city of the Ephesians, has disturbed everyone and overturned them from the ancestral religion, drawing all after him, so that a strange name and another nation have come into being. And unless you hasten to extinguish him quickly, he has destroyed both the nation and the land."
And the Emperor Hadrian, hearing these things, sent swift soldiers to summon the apostle to him. And the soldiers, hastening, arrived at Ephesus. And when they asked, "Where, they say, is John the Galilean?" they pointed out your cell to them. And approaching, they found the theologian and said to him, "Are you John the Galilean?" And he said, "Yes, I am." And seeing the virtue of the man, both his humility and tranquility, and also the comeliness of his face, they honored the man all the more; and with reverence they said to him, "The emperor of the Romans summons you; come, go with us." And the theologian received this message...
Commentary
term glossary πρωτόθρονον The term 'first-throned' (πρωτόθρονον) is a title for a leading bishop, used in later ecclesiastical hierarchy; here it reflects an early stage of that development.
background background Ἀδριανὸς The mention of Emperor Hadrian (reigned 117–138 CE) is anachronistic for the apostle John, who likely died earlier; this reflects the text's legendary character.
structure text ἀνήνεγκαν πρὸς βασιλέα οὕτως The phrase 'they reported to the emperor as follows' marks a shift from direct speech to an embedded letter, a common narrative device in apocryphal acts.
scripture text Γαλιλαίων The term 'Galileans' (Γαλιλαίων) echoes early Christian self-designation (cf. Acts 11:26) and is used here pejoratively by opponents.
reception background θεολόγον John is called 'the theologian' (θεολόγον), a title later standard for the Evangelist, especially in Byzantine tradition; its use here is an early instance.
caution text δουλικήν σου πόλιν Ἐφεσίων The phrase 'your servile city of the Ephesians' is textually uncertain; the Greek may be corrupt or reflect a scribal gloss, as the address shifts abruptly.
Open questions · 2 The identity of 'Verus' and 'Eutychus' is unclear; they may be fictional or drawn from local tradition. The transition from John's speech to the imperial report is abrupt, possibly indicating a lacuna or redactional seam. tlg0317.tlg002:54 · narrative high copy citation
Source
μενος ταχέως ἀναστὰς καὶ λαβὼν τὸ πάλλιον αὐτοῦ ἔθηκεν
ἐν αὐτῷ φοίνικας ὡσεὶ χεῖρας δύο· καὶ ἐξελθὼν λέγει αὐτοῖς·
Δεῦτε καὶ πορευθῶμεν.
6 Αὐτίκα γοῦν λαβόντες οἱ στρατιῶται τὸν Ἰωάννην,
κἀμὲ ἐπιτρέψαντες ἀκολουθεῖν, ἐπορεύθημεν μετὰ σπουδῆς.
καὶ ἀνύσαντες ὁδὸν ἡμερῶν ἑπτὰ οὐθενὸς βρώματος μετέλαβεν
ὁ Ἰωάννης. ὁρῶντες δὲ αὐτὸν οἱ στρατιῶται ἄσιτον διαμένοντα,
ἔσχαλον δεδοικότες μή πως ἐκ τῆς πολλῆς ἀσιτίας ἀτονύσας
τῆς ζωῆς ἀφαιρεθῇ καὶ τούτοις οἴκτιστον θάνατον
ὑπὸ τοῦ βασιλέως ἐπάξῃ, ἐδεξιοῦντο αὐτὸν προσκυλινδούμενοι
τοῖς τούτου ποσὶ βρώσεως μεταλαβεῖν. ὁ δὲ θεολόγος θέλων
αὐτοὺς θεραπεῦσαι, λαβὼν ἐκ τῶν φοινίκων ὧν εἶχε δεδεμένων
ἐν τῷ παλλίῳ αὐτοῦ ἔφαγεν ἔμπροσθεν αὐτῶν. οἱ οὖν στρατιῶται
English
He quickly rose, took his cloak, and placed in it dates about two handfuls. And going out, he said to them, "Come, let us go."
Immediately, then, the soldiers took John, and having permitted me to follow, we set out with haste. And having completed a journey of seven days, John partook of no food. Seeing him remaining without food, the soldiers were greatly afraid that from such prolonged fasting he might become weak and lose his life, and that this would bring upon them a most pitiable death at the hands of the emperor. So they prostrated themselves at his feet, entreating him to partake of food. The theologian, wishing to comfort them, took some of the dates that he had tied in his cloak and ate them in their presence. Then the soldiers
Commentary
sense text πάλλιον The term πάλλιον (pallion) refers to a cloak or mantle, a common garment in the Roman world. Its use here emphasizes John's simple possessions.
term glossary θεολόγος The title θεολόγος (theologian) is applied to John, reflecting his role as a divine spokesman. This epithet is characteristic of later Christian hagiography.
background external φοίνικας Dates (φοίνικας) were a common food in the eastern Mediterranean, often associated with ascetic practices. John's use of them here underscores his self-discipline.
structure text This passage shifts from direct speech to narrative action, with the soldiers' fear and John's response forming a dramatic unit that highlights his miraculous endurance.
parallel text The motif of a holy man fasting during a journey and then eating to reassure companions appears in other apocryphal acts, such as the Acts of Paul and Thecla.
reception external This episode, emphasizing John's asceticism and pastoral care, was likely influential in later monastic literature, where such stories served as edifying examples.
Open questions · 1 The Greek text is fragmentary at the start of the passage; the opening clause is missing, but the sense is clear from context. The phrase 'about two handfuls' (ὡσεὶ χεῖρας δύο) is a rough measure, not precise. tlg0317.tlg002:55 · narrative high copy citation
Source
ἰδόντες αὐτὸν βρώσεαως μεταλαβόντα εὐθυμήσαντες σπουδαῖοι
τὴν πορείαν πρὸς τὴν Ῥώμην ἐποιοῦντο.
7 Καὶ δὴ φθάσαντες τὴν Ῥώμην παρέστησαν τὸν ἀπόστολον
τῷ βασιλεῖ. ὁ δὲ ἀπόστολος εἰσελθὼν ἐνώπιον τοῦ
βασιλέως καὶ ἐγγίσας αὐτὸν ἐφίλησεν αὐτὸν κατὰ τοῦ στέρνους
καὶ τῆς κεφαλῆς. ὁ δὲ βασιλεὺς πρὸς αὐτὸν ἔφη· Πῶς
σὺ ἐμὲ πεφίληκας; ἐγὼ γάρ εἰμι ἄνθρωπος· σὺ δὲ ὡς ἀκούω
θεὸν ἐπουράνιον προσκυνεῖν καὶ σέβειν πάντας ἀνθρώπους
διθάσκεις. Ὁ δὲ θεολόγος πρὸς τὸν βασιλέα ἔφη· Ἐπειδὴ
γέγραπται Καρθία βασιλέως ἐν χειρὶ κυρίου· καὶ πάλιν Χεὶρ
κυρίου ἐπὶ κορυφὴν βασιλέως, τούτου χάριν πεφίληκά σου τὸ
στῆθος καὶ τὴν κορυφήν.
8 Ὁ δὲ βασιλεὺς ἀσμένως δεξάμενος τὴν ἀπόκρισιο τοῦ
θεολόγου ἔφη πρὸς αὐτόν· Ἀγγελία μοι ἦλθε περὶ σοῦ ὅτιπερ
ἐξέστησας ὅλον τὸ ἔθνος καὶ μάλιστα τῶν Ἐφεσίων ἐν
English
Seeing him partaking of food, they took heart and eagerly pressed on with the journey to Rome. And when they reached Rome, they presented the apostle to the emperor. The apostle, entering before the emperor and drawing near him, kissed him on the chest and the head. The emperor said to him, "How is it that you have kissed me? For I am a man; but you, as I hear, teach all men to worship and reverence a heavenly god." The theologian said to the emperor, "Since it is written, 'The heart of the king is in the hand of the Lord,' and again, 'The hand of the Lord is upon the head of the king,' for this reason I have kissed your chest and your head." The emperor, gladly receiving the answer of the theologian, said to him, "A report came to me about you, that you have converted the whole nation, and especially that of the Ephesians, in
Commentary
term text θεολόγος The Greek term θεολόγος (theologian) is used here as a title for John, reflecting his role as a divinely inspired teacher. This usage is consistent with later Christian tradition but may be anachronistic for the original composition.
scripture text Καρδία βασιλέως ἐν χειρὶ κυρίου The phrase 'The heart of the king is in the hand of the Lord' is not a direct biblical quotation but echoes Old Testament themes of divine sovereignty over rulers, e.g., Proverbs 21:1 or Psalm 110:3 LXX. The second citation 'The hand of the Lord is upon the head of the king' is similarly allusive.
background external The emperor's question about John's kiss reflects early Christian tensions between imperial authority and Christian worship of a heavenly god. The narrative presents John as subverting the emperor's expectations by interpreting the kiss as a gesture of divine favor.
structure text This passage marks a transition from travel narrative to a courtroom-style confrontation between John and the emperor, typical of apocryphal acts. The kiss and the emperor's response set up a theological debate that follows.
caution text βρώσεαως The Greek text has βρώσεαως, a misspelling or variant of βρώσεως (food). The English draft correctly interprets it as 'partaking of food,' but the manuscript reading is uncertain and may reflect scribal error.
Open questions · 2 The Greek text at line 7 has βρώσεαως, which may be a scribal error for βρώσεως; the reading 'partaking of food' is adopted. The emperor's identity is not specified; the narrative may refer to Domitian or another Roman emperor, but the text does not clarify. tlg0317.tlg002:56 · narrative high copy citation
Source
φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις· ἀλλὰ
καὶ ἕτερον θεὸν κηρύττεις καὶ προσκυνεῖς παρὰ τοὺς ὄντας
θεοὺς τοὺς παῤ ὑμῶν σεβομένους· πλὴν πειράσομαι καὶ γνώσομαι
εἰ βοηθήσει ὁ θεὸς ὃν κηρύττεις.
9 Εἶτα προσκαλεσάμενος ὁ βασιλεὺς μάγον τινὰ ἐπίσημον
ἐργάτην τοῦ διαβόλου λέγει αὐτῷ· Σκεύασόν μοι
δηλητήριον τοιοῦτον ὥστε μόνωρον γενέσθαι τὸν ἁψάμενον
αὐτό. Ταῦτα ἀκούσας ὁ μάγος παρὰ τοῦ βασιλέως ἀπελθὼν
ἐποίησε τὸ ἐπιταχθὲν αὐτῷ παρὰ τοῦ βασιλέως καὶ φέρει
αὐτῷ, καί φησιν ὁ βασιλεύς· Δοθήτω Ἰωάννῃ τῷ Γαλιλαίῳ.
Καὶ γεμίσας ὁ μάγος τὴν κύλικα, ἐπιδίδωσι τῷ θεολόγῳ. ὃ
δὲ δεξαμενος τὸ φάρμακον καὶ κατασφραγισάμενος αὐτὸ καὶ
English
some people using illusions and magical tricks. But you also proclaim and worship another god besides the gods who are worshipped by you. Yet I will try and find out whether the god you proclaim will help you. Then the emperor summoned a certain renowned magician, a worker of the devil, and said to him: Prepare for me a poison such that whoever touches it will die immediately. Upon hearing this from the emperor, the magician went away and prepared what was ordered by the emperor, and brought it to him. And the emperor said: Let it be given to John the Galilean. And the magician, having filled the cup, gives it to the theologian. And he, having received the poison and having sealed it with the sign of the cross,
Commentary
sense text φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις The emperor accuses John of using illusions and magical tricks, a common charge against early Christian miracle-workers in pagan polemic.
term glossary θεολόγῳ John is called 'the theologian' (θεολόγῳ), a title that in later Greek tradition is especially associated with John the Evangelist, though here it may simply mean 'one who speaks of God'.
background external δηλητήριον ... μόνωρον The motif of a poison that kills instantly (μόνωρον) and the apostle's immunity through a sign of the cross is a hagiographic topos, paralleled in the Acts of Peter and other apocryphal acts.
structure text Εἶτα προσκαλεσάμενος ... λέγει αὐτῷ The passage shifts from direct accusation to a narrative sequence: the emperor summons a magician, orders poison, and commands it be given to John, building tension before the miracle.
reception external ἐργάτην τοῦ διαβόλου The magician is called 'a worker of the devil', reflecting the early Christian demonization of pagan magic, a theme that influenced later hagiography and the Acts of John's manuscript tradition.
Open questions · 1 The Greek text does not specify whether the 'sign of the cross' (κατασφραγισάμενος) is made over the cup or on John himself; the translation assumes the former. tlg0317.tlg002:57 · narrative high copy citation
Source
ἐπικαλεσάμενος τὸν κύριον ὑμῶν Ἰησοῦν Χριστὸν ἔπιεν αὐτὸ
ὥσπερ μεθʼ ἡδονῆς πολλῆς. 10 Αὐτοῦ δὲ μηδὲν πάσχοντος τὸ σύνολον ἔμεινεν ὁ βασιλεὺς
καὶ ὁ μάγος καὶ πάντες οἱ σὺν αὐτοῖς ἐννεοί, ἐξιστάμενοι
καὶ θαυμάζοντες πῶς ἔμεινεν ἀβλαβὴς ἀπὸ τοῦ φαρμάκου ὁ
θεολόγος. ἤρξατο οὖν μέμφεσθαι ὁ βασιλεὺς τὸν μάγον ὡς
μὴ σκευάσαντος αὐτοῦ δόκιμον τὸ δηλητήριον. ὁ δὲ θεολόγος
λέγει πρὸς τὸν βασιλέα· Βασιλεῦ γνῶθι ὅτι τὸ μὲν δηλητήριον
θόκιμόν ἐστιν· ἀλλ᾿ ὁ Χριστὸς καὶ θεός μου ὁ εἰπὼν
ἡμῖν ὅτι κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν,
οὐ μὴ αὐτοὺς βλάψῃ, αὐτὸς καὶ τοῦτο καὶ πάσας τὰς μαγγανείας
τοῦ διαβόλου καὶ τῶν τούτου ὑπηρετῶν ἀφανεῖς καὶ
ἀθοκίμους ἐργάζεται. εἰ δὲ βούλει βασιλεῦ τὴν ἀλήθειαν τῶν
λεγομένων μαθεῖν, κέλευσον ἐνεχθῆναι ἕνα θέσμιον ἐξ ὧν
ἔχεις ἐν τῷ δεσμωτηρίῳ· καὶ πειράσωμεν τοῦ θηλητηρίου τὴν
ἐνέργειαν. Ὁ δὲ βασιλεὺς ἀκούσας ταῦτα παρὰ τοῦ θεολόγου
τὸ τάχος ἐποίησε καὶ ἤγαγεν ἕνα δέσμιον καὶ λέγει τῷ μάγῳ· Πλήσας τὴν κύλικα ἐκ τοῦ δηλητηρίου θὸς αὐτῷ πιεῖν. Ὁ δὲ
θεολόγος λέγε· Οὐχί, ἀλλὰ κλύσας τὴν φιάλην ἣν ἐξέπιον
μεθ᾿ ὕθατος δοθήτω αὐτῷ· καὶ ἔδωμεν τί τὸ ἀποβησόμενον. Καὶ κλύσας τὸ ποτήριον μεθ᾿ ὕδατος ὁ μάγος καὶ τῷ ἀνθρώπῳ
ἐπιδώσας, παραχρῆμα πιὼν ἀπέψυξεν. 11 Ἰδόντες δὲ ὅ τε βασλεὺς καὶ οἱ σὺν αὐτῷ πάντες
ἐφοβήθησαν σφόδρα. τότε λέγει ὁ θεολόγος· Επειδὴ αἴτιος
θανάτου γέγονα τοῦ ἀνθρώπου τούτου, χρή με λοιπὸν καὶ
εὐξαμένου μου ἐγεῖραι αὐτόν. Καὶ στὰς ἐπὶ ὥραν μίαν καὶ
εὐξάμενος ἤγειρε τὸν τεθνηκότα ἔμπροσθεν τοῦ βασιλέως καὶ
τῶν συνόντων αὐτῷ πάντων.
English
Having called upon your Lord Jesus Christ, he drank it as if with great pleasure. 10 And since he suffered no harm at all, the king, the magician, and all those with them stood aghast, amazed and wondering how the theologian remained unharmed by the poison. So the king began to reproach the magician, saying that he had not prepared the poison properly. The theologian says to the king: "King, know that the poison is indeed potent; but my Christ and God, who told us that even if believers in him drink something deadly, it will not harm them, renders both this and all the magical tricks of the devil and his servants ineffective and powerless. But if you wish, king, to learn the truth of what is said, order a condemned prisoner from those you have in prison to be brought; and let us test the effect of the poison." When the king heard this from the theologian, he quickly had a prisoner brought and says to the magician: "Fill the cup with the poison and give it to him to drink." The theologian says: "No, but rinse the bowl from which I drank with water and give it to him; and let us see what will happen." And the magician, having rinsed the cup with water and given it to the man, immediately upon drinking he expired. 11 Seeing this, the king and all those with him were greatly frightened. Then the theologian says: "Since I have become the cause of this man's death, it is necessary for me, after praying, to raise him up." And standing for one hour and praying, he raised the dead man before the king and all those present with him.
Commentary
term text θεολόγος The Greek term θεολόγος (theologian) is used here as a title for John, reflecting his role as a divinely inspired teacher, not a modern academic theologian.
scripture text κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν, οὐ μὴ αὐτοὺς βλάψῃ This echoes Mark 16:18 (longer ending) or similar early Christian traditions about the faithful being immune to poison, though not a direct quotation.
background text δηλητήριον Poison trials were a known motif in early Christian martyr acts and apocryphal acts, demonstrating divine protection; this scene parallels similar tests in the Acts of Peter and Acts of Paul.
structure text This passage forms a three-part miracle: John drinks poison unharmed, a condemned prisoner dies from the rinsed cup, and John raises the dead man, showcasing progressive divine power.
reception text The resurrection of the prisoner by John anticipates later hagiographic patterns where apostles reverse accidental deaths, reinforcing John's apostolic authority and Christ-like power.
caution text The Greek text has minor orthographic variations (e.g., θόκιμον for δόκιμον, θηλητηρίου for δηλητηρίου) that do not affect meaning but reflect scribal inconsistency in the manuscript tradition.
Open questions · 2 The identity of the 'theologian' is assumed to be John, but the text does not name him explicitly in this passage; the context from the broader work confirms it. The phrase 'κἂν θανάσιμόν τι πίωσιν' may allude to a specific scriptural verse or a general tradition; no exact parallel is cited. tlg0317.tlg002:58 · narrative high copy citation
Source
12 Τότε ἰδὼν ὁ βασιλεὺς καὶ οἱ σὺν αὐτῷ ἐφοβήθησαν
τὸν θεὸν τοῦ οὐρανοῦ καὶ ἐπίστευσαν πολλοὶ τῷ θεῷ καὶ τῷ
ἀποστόλῳ. ὁ δὲ βασιλεὺς ἰδὼν ὅτι εὔλογον αἰτίας εὑρίσκει
καθʼ ὑμῶν λέγει τῷ ἀποστόλῳ· Ἐπειδὴ κατηγορίας ἐδεξάμην
κατὰ σοῦ καὶ θεσμοὶ βασιλικοί εἰσι νὴ ἀτιμωρήτους ἐξέρχεσθαι
τοὺς κατηγορουμένους, κελεύομέν σε ἐν νήσῳ τινὶ ἀπενεχθῆναι
English
Then the king and those with him, seeing this, feared the God of heaven, and many believed in God and the apostle. But the king, seeing that he found a plausible charge against you, says to the apostle: "Since I have received accusations against you, and there are royal laws that the accused not go unpunished, I order you to be taken to a certain island.
Commentary
sense text ἰδὼν ... ἐφοβήθησαν τὸν θεὸν τοῦ οὐρανοῦ The king and his retinue fear 'the God of heaven' after witnessing the apostle's survival of poison, marking a shift from skepticism to awe.
term glossary θεσμοὶ βασιλικοί The phrase 'royal laws' (θεσμοὶ βασιλικοί) underscores the legal framework of the narrative, where the king invokes statutory obligation to punish accused persons.
structure text Ἐπειδὴ κατηγορίας ἐδεξάμην The king's speech introduces a formal accusation and sentence, transitioning the narrative from miracle demonstration to judicial exile.
background external ἐν νήσῳ τινὶ ἀπενεχθῆναι Exile to an island was a common Roman penal practice, often used for political or religious dissidents; this detail aligns the narrative with historical judicial customs.
caution text νὴ ἀτιμωρήτους The Greek νὴ (nē) is likely a scribal error for μή (mē), as the sense requires a negative: 'that the accused not go unpunished.' The text as transmitted is corrupt.
Open questions · 1 The phrase 'εὔλογον αἰτίας εὑρίσκει' could mean either 'he finds a plausible charge' (as translated) or 'he finds a reasonable cause' against the apostle; the former is preferred given the legal context. tlg0317.tlg002:59 · narrative high copy citation
Source
λεγομένη Πάτμῳ ἄχρι καιροῦ. Ὁ δὲ θεολόγος λέγει αὐτῷ·
Ποίει ὃ βούλῃ.
13 Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς ἐν τῇ νήσῳ,
14 τριετῆ χρόνον ποιήσαντες ἐν Πάτμῳ τοῦ δὲ βασιλέως
Ῥωμαίων τοῦ βίου τούτου ἐξελθόντος κατὰ τοὺς καιροὺς
τῆς ἐξορίας Ἰωάννου, αὐτίκα καὶ ὁ ἀπόστολος διὰ τὸ μὴ εἶναι
πλοῖον ἐν τῇ νήσῳ ὅπερ ἐξορμήσει πρὸς τὴν στερεὰν γῆν ξύλου
εὐτελοῦς ἐπιλαβόμενος φελλοῦ τοὔνομα καὶ τοῦτο ἐπιθήσας
ἐπὶ τὰ νῶτα τῆς θαλάσσης καὶ ἐπιβιβάσας ἑαυτὸν ἐπὶ τὸ
ξύλον κἀμὲ ἐπιτρέψας ἀνελθεῖν, εὐθυδρομεῖν ἠπείγετο ἄντκρυς
English
called Patmos until the appointed time. The theologian says to him: "Do as you wish." The king sent you to the island. After spending three years in Patmos, when the Roman emperor departed this life at the time of John's exile, immediately the apostle, because there was no ship on the island that would set out for the mainland, took hold of a cheap piece of wood called cork, placed it on the back of the sea, boarded the wood himself, and allowed me to come up, and he hastened straight ahead.
Commentary
term glossary θεολόγος The Greek term θεολόγος (theologos) is used here as a title for John, reflecting his later epithet 'the Theologian' in Byzantine tradition, though the narrative itself is from the Acts of John.
background background Πάτμῳ Patmos is the island traditionally associated with John's exile and the composition of Revelation. This passage aligns with that tradition, though the Acts of John is a non-canonical apostolic narrative.
dating text τριετῆ χρόνον The phrase 'three years' (τριετῆ χρόνον) for John's exile on Patmos is a conventional duration, paralleling other early Christian accounts of exile (e.g., Josephus on John of Gischala).
structure text This passage shifts from direct speech (John's reply to the king) to third-person narrative summary, recounting the exile and miraculous sea crossing. The first-person plural 'us' (ὑμᾶς) in the Greek suggests a narrative frame with a companion narrator.
caution text φελλοῦ The Greek φελλοῦ (cork) is a rare word; the text describes John using a cheap piece of cork as a raft. The reading is secure, but the miraculous element (cork as a sea-worthy vessel) may be a legendary embellishment.
Open questions · 2 The Greek pronoun ὑμᾶς (you, plural) in line 13 is ambiguous: it may refer to the narrator and John, or to a broader group. The English draft interprets it as 'you' singular, but the Greek is plural. The phrase 'ἄντκρυς' (straight ahead) is a variant spelling of ἄντικρυς; the direction is unspecified. tlg0317.tlg002:60 · narrative high copy citation
Source
τῆς τῶν Μιλησίων πόλεως. ἰδοῦσα δὲ ἡ θάλασσα τὸν τοῖ
κυρίου ἀπόστολον καὶ ἠγαπημένον μαθητὴν καθάπερ εὔσημος
δούλη τὰ νῶτα ὑφαπλώσασα τοῦτον μετὰ πάσης εὐλαβείας
πρὸς τὴν γῆν παραστῆσαι ἐσπούδασεν. 15 Ἀποβάντος δὲ αὐτοῦ ἀπὸ τῆς θαλάσσης ἐν ἀκτῇ
τινι ὡς ἀπὸ ὀκτὼ σημείων τ(??)ς πόλεως Μιλήτου εὗρεν ἐκεῖσε
κώμην μικράν. καὶ εἰσελθὼν ἐν αὐτῇ, καὶ καθίσαντος ἐπάνω
πέτρας, ὡς ἔθος ἦν τῷ ἀποστόλῳ ποεῖν εἰς πάντα τὰ ἔθνη
ἃ ἐδίδαξε, πεποίηκε καὶ ἐν τῇ κώμῃ ταύτῃ, καὶ κατεφώτισε
πάντας τοὺς κατοικοῦντας ἐν αὐτῇ διὰ τῆς αὐτοῦ διδασκαλίας. 16 Eἶτα ἐκεῖθεν ἀναστὰς ἐπορεύετο πρὸς τὴν τῶν
Ἐφεσίων πόλιν. πορευομένου δὲ αὐτοῦ εἰσῆλθε καὶ ἐν τῇ τῶν
Μιλησίων πόλει· καὶ πολλὰς θαυματουργίας κἀκεῖσε ἐπιτελέσας
τῇ τοῦ ἁγίου πνεύματος χάριτι πολλοὺς καὶ τῶν ἐκεῖσε μαθητὰς
τοῦ Χριστοῦ καὶ οὐρανοπολίτας εἰργάσατο. τινὲς δὲ
τῶν ἐθελοκακούργων ἀναστάντες καὶ πολλοὺς πειρασμοὺς τῷ
ἀποστολῳ προσενέγκαντες, ἔτι μὴν καὶ δηλητήριον θανάτου
ποτίσαντες αὐτόν, οὐδὲν ἴσχυσαν κατʼ αὐτοῦ· αὐτὸς γὰρ
παραυτὰ ἐξεμέσας τὸ φάρμακον ἔμεινεν ἀβλαβής, καὶ λοπὸν
ὥδευε τὴν ὀδὸν αὐτοῦ χαίρων. 17 Οἱ δὲ ἄνθρες τῆς κώμης ἐκείνης ἔνθα κατήντησεν
ὁ ἀπόστολος ἐξελθὼν ἀπὸ τῆς θαλάσσης ἀναστάντες ἤγειραν
εὐκτήριον μικρὸν τοῦ θεολόγου εἰς μέσον περιλαβόντες τὴν
πέτραν ἔνθα καθεσθεὶς ὁ ἀπόστολος ὑπέδειξεν αὐτοῖς προσκυνεῖν
καὶ δοξάζειν Χριστὸν τὸν ἀληθινὸν θεὸν ἡμῶν. ἡ δὲ
πέτρα ἐκείνη οὐκ ἐπαύσατο ἐκβλύζειν τὸ κατὰ καιρὸν μύρον
εὐωδίας εἰς ἐπίδειξιν καὶ πίστιν πάντων τῶν πιστῶν.
English
of the city of the Milesians. And the sea, seeing the Lord's apostle and beloved disciple, like a well-disposed servant, spreading out its back, hastened to set him on land with all reverence. When he disembarked from the sea on a certain shore about eight stades from the city of Miletus, he found there a small village. And entering it, and sitting upon a rock, as was the apostle's custom in all the nations he taught, he did likewise in this village, and enlightened all its inhabitants through his teaching. Then, rising from there, he proceeded toward the city of the Ephesians. As he traveled, he also entered the city of the Milesians; and having performed many miracles there as well by the grace of the Holy Spirit, he made many of the inhabitants there disciples of Christ and citizens of heaven. But some of the malicious men rose up and brought many trials upon the apostle, even giving him a deadly poison to drink, yet they prevailed nothing against him; for he immediately vomited up the drug and remained unharmed, and then continued on his way rejoicing. And the men of that village where the apostle had arrived after coming out of the sea rose up and built a small oratory of the Theologian, encompassing the rock where the apostle had sat and shown them how to worship and glorify Christ, our true God. And that rock did not cease to emit fragrant myrrh at the appointed time, as a sign and confirmation for all the faithful.
Commentary
term text εὔσημος δούλη The phrase 'well-disposed servant' personifies the sea, a common hagiographic trope emphasizing nature's obedience to the apostle.
background text ὀκτὼ σημείων The distance 'about eight stades' (approx. 1.5 km) from Miletus situates the landing in a plausible geographical setting, typical of travel narratives.
scripture text δηλητήριον θανάτου ποτίσαντες The poison motif echoes Acts 28:3–6 (viper bite) and Mark 16:18, but here John's immunity is a sign of divine protection, not a direct quotation.
reception text εὐκτήριον μικρὸν τοῦ θεολόγου The building of a small oratory (εὐκτήριον) for John the Theologian reflects later cultic veneration, possibly linked to the site's myrrh-producing rock.
structure text ἀναστάντες ἤγειραν The villagers' action of building the oratory after John's departure forms a narrative closure, mirroring the earlier sea's reverent service.
caution text τ(??)ς The Greek text has a lacuna or illegible letter in 'τ(??)ς', likely 'τῆς' (the), but the reading is uncertain; the translation assumes 'τῆς'.
Open questions · 2 The exact location of the village relative to Miletus is unclear; 'about eight stades' is approximate. The identity of the 'malicious men' is unspecified; they may be generic opponents or local pagans. tlg0317.tlg002:61 · narrative high copy citation
Source
ἐλθόντων
δὲ ἡμῶν ἐν Ἐφέσῳ ἐξῆλθε πᾶς ὁ λαὸς εἰς ἀπάντησιν τοῦ
ἀποστόλου. 30-37 Μετὰ δὲ τρεῖς ἡμέρας ἐνεφάνισεν ἑαυτὸν ὁ Ἰωάννης 187 Z
τοῖς Ἐφεσίοις καὶ ἤρζατο διδάσκειν αὐτούς. καὶ οἳ μὲν ἐπείθοντο
τοῖς λεγομένοις ὑπʼ αὐτοῦ, οἳ δὲ μυκτηρίζοντες ἀνεχώρουν. 38-41 Συνηγμένων οὖν πάντων ἐν τῇ ἑορτῇ τῆς μιαρᾶς
Ἀρτέμιδος καὶ τὰς θυσίας ἐπιτελούντων — τὸν γὰρ ναὸν αὐτῆς
καταστραφέντα ὑπὸ Ἰωάννου ὄντων ἡμῶν ἐν τῇ ἐξορίᾳ οὗτοι
πάλιν ἀνοικοδόμησαν — ὁ δὲ Ἰωάννης ἐν τῇ ἑορτῇ αὐτῶν ἔστη
ἐφʼ ὑψηλοῦ τόπου καὶ ἐδίδασκεν τοὺς ὄχλους ἀποστῆναι τῆς
μυσαρᾶς θυσίας. οἳ δὲ οὐκ ἠνέσχοντο ἀκοῦσαι αὐτοῦ λέγοντες· Τίς σε ἥφερεν ὧδε μάγε; μὴ καὶ τοῦτον τὸν ναόν, ὃν μετὰ
πολλοῦ κόπου οἰκοδομήσαμεν, βούλει καταστρέψαι ὃν τρόπον
καὶ πρότερον πεποίηκας; Ὁ δὲ Ἰωάννης ἔφη πρὸς αὐτούς· Οὐ μόνον ὁ ναὸς ὑμῶν ἀφίεται ἔρημος, ἀλλὰ καὶ ὑμεῖς καὶ
τὰ τέκνα ὑμῶν πανολεθρίᾳ παραδοθήσεσθε, ἐὰν μὴ ἐπιγνῶτε
τὸν ὄντως ὄντα θεόν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν. Πλησθέντες δὲ θυνοῦ καὶ καταγαγόντες αὐτὸν τύπτοντες
ἔσυραν ἀνηλεῶς. κείμενος δὲ ὁ ἀπόστολος τοῦ Χριστοῦ ἐπὶ
τὴν γῆν προσηύξατο λέγων· Κύριε Ἰησοῦ Χριστέ, καταπέσοι
τὸ ἱερὸν τῆς μιαρᾶς Ἀρτέμιδος καὶ ἔμβαλε εὐθύτητα εἰς τὰς
καρδίας τοῦ λαοῦ τούτου, ἐπιγνῶναι σὲ τὸν ἀληθινὸν θεὸν
καὶ ὃν ἀπέστειλας υἱόν σου μονογενῆ Ἰησοῦν Χριστὸν σωτῆρα
τοῦ κόσμου. 42 Καὶ εὐθέως σεισμὸς ἐγένετο καὶ βροντὴ φοβερὰ καὶ
κατεστράφη ὁ ναὸς τῆς Ἀρτέμιδος ἄνω κάτω, καὶ τὰ εἴδωλα
πάντα συνετρίβησαν, καὶ πλῆθος τοῦ λαοῦ ἐκ τοῦ φόβου
ἀπέθανον. ἰδόντες δὲ οἱ λοιποὶ τὸ γεγονὸς εἶπον·
English
When we arrived in Ephesus, all the people came out to meet the apostle. After three days, John revealed himself to the Ephesians and began to teach them. Some were persuaded by his words, while others mocked and withdrew. When all were gathered at the festival of the abominable Artemis and were performing the sacrifices—for her temple, which had been destroyed by John while we were in exile, they had rebuilt—John stood on a high place during their festival and taught the crowds to abandon the abominable sacrifice. But they would not listen to him, saying, "Who brought you here, magician? Do you intend to destroy this temple, which we built with great effort, just as you did before?" John said to them, "Not only will your temple be left desolate, but you and your children will be given over to utter destruction, unless you come to know the God who truly is, our Lord Jesus Christ." Filled with rage, they dragged him down, beating him mercilessly. As the apostle of Christ lay on the ground, he prayed, saying, "Lord Jesus Christ, let the temple of the abominable Artemis fall, and cast uprightness into the hearts of this people, that they may know you, the true God, and him whom you sent, your only-begotten son, Jesus Christ, savior of the world." And immediately there was an earthquake and a terrible thunder, and the temple of Artemis was overturned from top to bottom, and all the idols were shattered, and a multitude of the people died from fear. When the rest saw what had happened, they said,
Commentary
background external Ἀρτέμιδος The temple of Artemis at Ephesus was one of the Seven Wonders of the ancient world. Its destruction here echoes early Christian polemic against pagan cult centers.
scripture text τὸν ὄντως ὄντα θεόν The phrase 'the God who truly is' echoes Platonic and early Christian language for the true God, as in John 17:3 and 1 John 5:7, but is not a direct quotation.
term text μάγε The crowd calls John 'μάγε' (magician), a common accusation against early Christian miracle-workers, implying deception rather than divine power.
structure text σεισμὸς ... κατεστράφη The earthquake and destruction of the temple form a climactic divine intervention, typical of apostolic miracle stories in apocryphal acts.
reception external Acta Joannis This episode of temple destruction is paralleled in other apocryphal acts (e.g., Acts of Peter) and was cited by early Christian writers as evidence of apostolic power over pagan deities.
caution text θυνοῦ The Greek 'θυνοῦ' (rage) is a hapax legomenon in this context; some manuscripts read 'θυμοῦ' (anger). The sense is clear but the reading is uncertain.
Open questions · 2 The phrase 'ἐν τῇ ἐξορίᾳ' (in exile) is ambiguous: it may refer to John's exile on Patmos or a local expulsion; the text assumes a prior destruction of the temple by John during a period of absence. The number of deaths from fear ('πλῆθος ... ἀπέθανον') is hyperbolic; the Greek 'πλῆθος' could mean 'a large number' or 'the multitude'. tlg0317.tlg002:62 · narrative high copy citation
Source
Οὐαὶ ἡμῖν· ἕως πότε παροργίζομεν τὸν θεὸν ἀνεχόμενος ἐπὶ ταῖς κακίαις
ἡμῶν; μή ποτε ἐν τῇ ἀπιστίᾳ ἡμῶν πανολεθρίᾳ παραπέμψει
ἡμᾶς καὶ τὴν πόλιον ἡμῶν. Καὶ ἐλθόντες ἅπαντες ὁμοθυμαδὸν
English
Woe to us. How long shall we provoke God, who endures our wickedness? Will he not, in our disbelief, consign us and our city to utter destruction? And they all came together with one accord.
Commentary
sense text Οὐαὶ ἡμῖν The exclamation 'Woe to us' introduces a communal lament, marking a shift from narrative to a direct expression of guilt and fear among the Ephesians.
term text πανολεθρίᾳ The noun 'πανολεθρίᾳ' (utter destruction) is a strong term, often used in apocalyptic contexts to denote total ruin, here linked to divine punishment for disbelief.
scripture text παροργίζομεν τὸν θεὸν The phrase 'provoke God' echoes Old Testament language of divine anger (e.g., Deuteronomy 9:22 LXX), reinforcing the theme of communal sin and retribution.
structure text Καὶ ἐλθόντες ἅπαντες ὁμοθυμαδὸν The concluding phrase 'And they all came together with one accord' marks a narrative pivot: the crowd’s unified action contrasts with earlier division, preparing for John’s subsequent address.
background text τὴν πόλιον ἡμῶν The reference to 'our city' (Ephesus) situates the speech within the local context of the Artemis cult, which John had previously destroyed, heightening the tension between Christian and pagan loyalties.
Open questions · 1 The Greek text is fragmentary; the phrase 'ἀνεχόμενος ἐπὶ ταῖς κακίαις' is ambiguous: it may mean 'enduring our wickedness' (as translated) or 'enduring because of our wickedness', affecting the agency of God's patience. tlg0317.tlg002:63 · narrative high copy citation
Source
κράζοντες καὶ λέγοντες· Μηδαμῶς ἀπολλώμεθα δοῦλε τοῦ
θεοῦ, ἀλλʼ εὖξαι ὑπὲρ ἡμῶν. νῦν ἔγνωμεν ὅτι παρὰ θεοῦ
ἀπεστάλης ἐπὶ σωτηρίᾳ ἡμῶν καὶ μέγας ἐστὶν ὁ θεὸς ὃν
κηρύττεις καὶ οὐκ ἔστιν θεὸς πλὴν αὐτοῦ.
43 Τότε ἀναστὰς ὁ ἀπόστολος εὐλογήσας αὐτοὺς καὶ
ἱκανῶς διδάξας καθʼ ἑκάστην ἡμέραν ἐβάπτιζεν χιλιάδας καὶ
ἑκατοντάδας.
44 Καὶ πάντες ἔφερον τὰ εἴδωλα αὐτῶν καὶ συνέτριβον
188 Ζ αὐτὰ πρὸ προσώπου Ἰωάννου. προσελθὼν δὲ Ἰωάννης καὶ
ἐπὶ τοῖς τεθνήξασιν ἀνθρώποις προσευξάμενος ἀνέστησεν αὐτούς.
καὶ οὐκέτι λοιπὸν ἦν ἐν αὐτοῖς σκάνδαλον, ἀλλὰ πᾶσα
πόλις ἀπὸ μικροῦ ἕως μεγάλου γεγόνασιν χριστιανοί, οὐ
μὴν ἀλλὰ καὶ πᾶσα ἡ περίχωρος· καὶ ἦν Ἰωάννης οἰκοδομῶν
English
Crying out and saying, "Let us by no means perish, servant of God, but pray for us. Now we know that you were sent from God for our salvation, and that the God whom you proclaim is great, and there is no God but him."
43 Then the apostle, rising up, after blessing them and teaching them sufficiently each day, baptized thousands and hundreds.
44 And they all brought their idols and shattered them before the face of John. And John, approaching and praying over the dead men, raised them up. And there was no longer any scandal among them, but every city, from young to old, became Christian—indeed, the entire surrounding region as well. And John was building
Commentary
sense text κράζοντες καὶ λέγοντες· Μηδαμῶς ἀπολλώμεθα δοῦλε τοῦ θεοῦ, ἀλλʼ εὖξαι ὑπὲρ ἡμῶν. The crowd's plea shifts from hostility to supplication, acknowledging John as a servant of God and begging for prayer, marking a conversion moment.
structure text 43 Τότε ἀναστὰς ὁ ἀπόστολος εὐλογήσας αὐτοὺς καὶ ἱκανῶς διδάξας καθʼ ἑκάστην ἡμέραν ἐβάπτιζεν χιλιάδας καὶ ἑκατοντάδας. Verse 43 introduces a summary of John's ongoing ministry after the crowd's conversion, with baptism of large numbers, typical of narrative summaries in Acts.
scripture text οὐκ ἔστιν θεὸς πλὴν αὐτοῦ The phrase echoes the Shema and early Christian monotheistic confessions, similar to Mark 12:29 and Acts 19:26, emphasizing exclusive worship of one God.
background text συνέτριβον αὐτὰ πρὸ προσώπου Ἰωάννου The public smashing of idols before John reflects a common trope in early Christian apocryphal acts, symbolizing the triumph of Christianity over paganism.
parallel text προσελθὼν δὲ Ἰωάννης καὶ ἐπὶ τοῖς τεθνήξασιν ἀνθρώποις προσευξάμενος ἀνέστησεν αὐτούς. John's raising of the dead parallels similar resurrection miracles in the Acts of Peter and Acts of Paul, reinforcing apostolic thaumaturgy.
caution text ἐπὶ τοῖς τεθνήξασιν The form τεθνήξασιν is a non-standard perfect participle; the standard would be τεθνηκόσιν. This may reflect a scribal error or late Greek morphology.
Open questions · 2 The phrase 'ἐπὶ τοῖς τεθνήξασιν' is grammatically irregular; the intended meaning is 'over the dead men' but the form is anomalous. The extent of the resurrection is unclear: whether John raised multiple individuals or a specific group is not specified. tlg0317.tlg002:64 · narrative high copy citation
Source
ναοὺς καὶ καταρτίζων ἱερεῖς καὶ ἐπισκόπους καὶ πρεσβυτέρους
καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.
45 Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν
πάντα τὰ εἴδωλα συνετρίβησαν τῇ δυνάμει τοῦ Χριστοῦ. καὶ
καθιερώσας ναοὺς ὁ ἀπόστολος τοῦ Χλριστοῦ καὶ κατηχήσας
αὐτοὺς ἐβάπτισεν ἅπαντας καὶ πᾶσαν τὴν παράλιον ἐκείνην,
καταλιπὼν ἐκεῖσε πρόεδρον Βούκολον καὶ Πολύκαρπον τοὺς
αὐτοῦ μαθητὰς καὶ Ἀνδρόνικον.
46 Καὶ ἦσαν ἐκεῖ δύο ἱερεῖς τῆς Ἀρτέμιθος ἀδελφοὶ τυγχάνοντες
σαρκικοί. συνέβη οὖν τὸν ἕνα τελευτῆσαι· καὶ
English
Temples and ordaining priests and bishops and presbyters, and healing every disease and every infirmity among the people. 45 Then, when you went to the city of the Smyrnaeans in this manner, all the idols were shattered by the power of Christ. And the apostle of Christ, having consecrated temples and instructed them, baptized them all and that entire coastal region, leaving behind there as overseers Boukolos and Polycarp, his disciples, and Andronikos. 46 And there were two priests of Artemis there, who were brothers by birth. It happened, then, that one of them died; and
Commentary
structure text 45 Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν The second-person plural pronoun 'ὑμῶν' (you) marks a shift to direct address, likely to the audience of the Acts, a common narrative device in apocryphal acts.
term glossary πρόεδρον 'Πρόεδρον' (overseer) is a term for a supervisory role in early Christian communities, here applied to Boukolos and Polycarp, linking the text to known figures in Smyrnaean tradition.
background background Πολύκαρπον Polycarp of Smyrna (2nd cent.) is a major figure in early Christianity; his mention here anchors the narrative in historical tradition, though the Acts of John is legendary.
scripture text πάντα τὰ εἴδωλα συνετρίβησαν τῇ δυνάμει τοῦ Χριστοῦ The shattering of idols by Christ's power echoes OT iconoclasm (e.g., 1 Sam 5:3-4) and NT themes of apostolic triumph over paganism, common in apocryphal acts.
caution text καθιερώσας ναοὺς The Greek 'καθιερώσας ναοὺς' (having consecrated temples) may imply repurposing pagan temples for Christian use, but the text is ambiguous: it could mean building new ones.
Open questions · 2 The phrase 'ἀπελθόντων ὑμῶν' (when you went) is ambiguous: it may refer to the audience's imagined journey or to a prior event in the narrative. The identity of Andronikos is unclear; he may be a local figure or a later addition to the list of overseers. tlg0317.tlg002:65 · narrative high copy citation
Source
δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ· Πάντως
ἐμοῦ πιστεύοντος καὶ τὴν ἐμαυτοῦ ψυχὴν διασῴσαντος οὐκ ἀντερεῖ
ὁ Ἰωάννης ἀναστῆσαι νεκρὸν τὸν ἀδελφόν μου. Καὶ
ἡνίκα ἤγγισεν πρὸς Ἰωάννην, εἶπεν πρὸς αὐτόν· Οὐ ταῦτα
ἐνεθυμήθης τέκνον; ὄντως, καὶ καλὴν βουλὴν ἐποιήσῳ. Τρόμος
δὲ καὶ φρίκη κατέσχεν τὸν ἱερέα ὅτι οὕτως εἶπεν αὐτὸν ῥᾳδίως
ὁ ἀπόστολος τοῦ Χριστοῦ τὰ ἐνθυμήματα αὐτοῦ.
47 Τότε λαβόμενος αὐτοῦ τῆς χερὸς ἀνῆλθεν ἐν ᾧ τὸ
πτῶμα ἦν τοῦ τεθνηκότος, ὄχλου πολλοῦ περιόντος, καὶ κρατήσας
τῇς χειρὸς αὐτοῦ εἶπεν· Ἀνάστα ὁ καθεύδων ἐν τῷ
ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου· Καὶ εὐθέως ἀνέστη
ὁ ἱερεὐς ὑγιής. τοῦ δὲ ὄχλου θαυμάζοντος καὶ κράζοντος·
Μέγας ὁ θεὸς Ἰωάννου· ἐπιλαβόμενος αὐτοὺς ὁ Ἰωάννης καὶ
κατηχήσας ἐβάπτισεν εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υὑοῦ
English
The other ran to John, saying to himself: "Since I believe and have saved my own soul, John will not refuse to raise my brother from the dead." And when he approached John, he said to him: "Did you not think these things, child? Indeed, you have made a good decision." Trembling and fear seized the priest because the apostle of Christ had so easily spoken his thoughts.
47 Then, taking him by the hand, he went up to where the corpse of the dead man lay, with a great crowd present, and grasping his hand, he said: "Arise, you who sleep, in the name of Jesus Christ the Nazorean." And immediately the priest arose healthy. While the crowd marveled and cried out, "Great is the God of John," John took hold of them, instructed them, and baptized them in the name of the Father and the Son.
Commentary
sense text δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ The internal monologue of the second priest (the one who did not flee) reveals his confidence that John will raise his brother because of his own faith, a narrative device showing the priest's psychology.
term glossary ἱερεύς The Greek term ἱερεύς (priest) here refers to a pagan priest, as the context of shattered idols and subsequent baptism indicates conversion from paganism.
scripture text Ἀνάστα ὁ καθεύδων ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου The resurrection formula echoes New Testament language (e.g., Acts 9:40, 'Tabitha, arise') and the title 'Nazorean' (Ναζωραῖος) is used in Matthew 2:23 and Acts, linking John's miracle to apostolic power.
structure text Τότε λαβόμενος αὐτοῦ τῆς χερὸς ἀνῆλθεν The passage shifts from dialogue to action with 'Τότε' (then), marking a new narrative unit: John leads the priest to the corpse, performs the resurrection, and then instructs and baptizes the crowd.
reception text Μέγας ὁ θεὸς Ἰωάννου The crowd's acclamation 'Great is the God of John' reflects a formulaic response in early Christian miracle stories, later paralleled in apocryphal acts and hagiography, emphasizing John's divine agency.
caution text ἀνέστη ὁ ἱερεὺς ὑγιής The text says 'the priest arose healthy' (ἀνέστη ὁ ἱερεὺς ὑγιής), but the dead man was the priest's brother, not the priest himself; the Greek may be ambiguous or the English draft misidentifies the subject.
Open questions · 1 The Greek 'ἀνέστη ὁ ἱερεὺς ὑγιής' could mean the priest himself arose healthy, but the context (the corpse of the dead brother) suggests the brother is resurrected; the English draft resolves this by making the priest the resurrected one, which may be a misreading. tlg0317.tlg002:66 · narrative high copy citation
Source
καὶ τοῦ ἁγίου πνεύματος σὺν πολλῷ πλείονι ὄχλῳ. ἐμείναμεν
δὲ ἐν ταῖς πέριξ χώραις ἔτη δ΄ βαπτίζοντες καὶ καταρτίζοντες
ἱερεῖς καὶ θεραπεύοντες πᾶσαν νόσον καὶ πᾶσαν μαλακίαν,
πάντων πιστευσάντων ἀπὸ θάλασσαν ἕως θάλασσαν· καὶ μετὰ
ταῦτα ὑπεστρέψαμεν ἐν Ἐφέσῳ δοξάζοντες τὸν θεόν.
48 Μετὰ οὖν ἡμέρας τινὰς κατὰ θείαν ἀποκάλυψιν ἐξῆλθεν
ὁ Ἰωάννης ἔν τινι κώμῃ εἰς ἐπίσκεψιν τῶν ἀδελφῶν. καὶ
ἦν ἐκεῖ τις νεανίας χωρικός, νουθετούμενος πολλάκις παρὰ
τοῦ ἰδίου πατρὸς ἵνα μὴ λάβῃ τοῦ συνεργοῦ τὴν γυναῖκα·
φθόνῳ δὲ διαβόλῳ κινηθείς, μὴ φέρων ὁ παῖς τὴν τοῦ πατρὸς
νουθεσίαν, λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν
νεκρόν. τοῦτον οὖν ὁ Ἰωάννης ἰδὼν εἶπεν· Ὦ κύριε, σήμερον 189 Z
ἕνεκεν τούτου με ἐκάλεσας ἐνθάδε;
49 Ὁ δὲ νεανίας ὁρῶν τὸν ἄωρον θάνατον τοῦ πατρὸς
αὐτοῦ, προσδοκῶν συλληφθῆναι καὶ ἀντιφονευθῆναι, τὴν λύπην
μὴ φέρων, ὃ ἐπεφέρετο δρέπανον τρέχων ἐν τῇ οἰκίᾳ
ἠβουλήθη σφάξαι τὴν γυναῖκα, εἶθ᾿ οὕτως ἑαυτόν. τοῦτον
οὖν ἰδὼν ὁ Ἰωάννης τρέχοντα καὶ γνοὺς τῷ πνεύματι εἶπεν
English
and of the Holy Spirit with a much larger crowd. We remained in the surrounding regions for four years, baptizing and ordaining priests and healing every disease and every infirmity, all having believed from sea to sea; and after these things we returned to Ephesus, glorifying God.
48 After some days, then, according to a divine revelation, John went out to a certain village to visit the brethren. And there was a certain young countryman there, often admonished by his own father not to take the wife of his fellow worker; but moved by devilish envy, the youth, not enduring his father's admonition, suddenly kicked him and laid him dead on the ground. Seeing this, John said: "O Lord, today did you call me here for this reason?"
49 The young man, seeing the untimely death of his father and expecting to be seized and killed in turn, not bearing the grief, took the sickle he was carrying and, running into the house, intended to slay the woman and then himself. Seeing him running, John perceived by the Spirit and said
Commentary
sense text καταρτίζοντες ἱερεῖς The verb καταρτίζω here means 'ordain' or 'appoint' priests, not merely 'instruct' or 'equip', reflecting early Christian practice of establishing local clergy.
term glossary μαλακίαν μαλακίαν denotes 'infirmity' or 'weakness', often of a chronic or non-acute nature, complementing νόσον (acute disease) to cover all illness.
background external ἀπὸ θάλασσαν ἕως θάλασσαν This phrase echoes a biblical idiom (e.g., Exodus 23:31 LXX) indicating a vast territory, here likely the region from the Mediterranean to the Aegean or the Black Sea, emphasizing the scope of John's mission.
structure text 48 Μετὰ οὖν ἡμέρας τινὰς This temporal transition marks a new episode in the narrative, shifting from summary of John's missionary work to a specific incident in a village, typical of episodic composition in apocryphal acts.
scripture text Ὦ κύριε, σήμερον ἕνεκεν τούτου με ἐκάλεσας ἐνθάδε John's address to the Lord echoes prophetic calls in the Old Testament (e.g., Jeremiah 1:4-5) and reflects the theme of divine guidance common in apocryphal acts.
caution text λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν νεκρόν The Greek text states the youth kicked his father and laid him dead, but the precise cause of death (e.g., a blow to a vital spot) is not specified; the English 'kicked' is a plausible but not exhaustive rendering.
Open questions · 2 The phrase 'ἀπὸ θάλασσαν ἕως θάλασσαν' is ambiguous as to which seas are meant; it likely refers to the Mediterranean and the Aegean or Black Sea, but the text does not specify. The exact nature of the 'divine revelation' (κατὰ θείαν ἀποκάλυψιν) that prompted John's journey is not described, leaving its content open. tlg0317.tlg002:67 · narrative high copy citation
Source
πρὸς αὐτόν· Στῆθι δαῖμον καὶ ἀνάγγειλόν μοι τί τρέχεις.
Ὁ δὲ παῖς τρέμων καὶ κλαίων διηγήσατο τὸν Ἰωάννην ὅτι
Πατρὸς φονεὺς γέγονα ὁ ταλαίπωρος· καὶ ἰδοὺ διὰ τὴν
πολλὴν θλῖψιν μέλλω καὶ ἣν ἐμοίχευσα γυναῖκα ἀνελεῖν καὶ
ἐμαυτόν.
50 ἀλλ᾿ εἴ τι δύνασαι, βοήθησον ἡμῖν μαθητὰ τοῦ Χριστοῦ,
ἐὰν οὖν τοῦτον ἀναστήσῃς, ἀπὸ τοῦ λοιποῦ ἀποστήσομαι
τὸ κακὸν.
51 Τοῦ δὲ Ἰωάννου εἰπόντος πρὸς αὐτὸν Οὐδὲ τὰς πολιὰς
τοῦ πατρός σου ᾤκτιρας ταλαίπωρε; εἰς τὸν οὐρανὸν
English
To him: "Stand still, demon, and tell me why you are running." And the boy, trembling and weeping, related to John that he, wretched one, had become his father's murderer; and behold, because of great distress, I am about to kill both the woman I committed adultery with and myself. But if you can do anything, help us, disciple of Christ. If you raise this man, from now on I will abandon evil. And John said to him, "Did you not even pity your father's gray hairs, wretch?" To heaven
Commentary
sense text Στῆθι δαῖμον John commands the boy as if he were a demon, a common trope in apocryphal acts where the apostle perceives demonic possession or influence.
term glossary δαῖμον δαῖμον (demon) here likely refers to an evil spirit, not a neutral daimon; the term is used in early Christian literature to denote a malevolent entity.
scripture text μαθητὰ τοῦ Χριστοῦ The boy addresses John as 'disciple of Christ', a title that echoes New Testament usage (e.g., Acts 6:1) and emphasizes John's apostolic authority.
background text Πατρὸς φονεὺς γέγονα Patricide and adultery are grave sins in early Christian moral teaching; the boy's confession reflects the theme of repentance common in the Acts of John.
structure text εἰς τὸν οὐρανὸν The passage breaks off mid-sentence at 'εἰς τὸν οὐρανὸν' (to heaven), indicating a lacuna or a deliberate cliffhanger in the narrative.
Open questions · 1 The Greek text breaks off at 'εἰς τὸν οὐρανὸν'; it is unclear whether John's speech continues or the narrative shifts. The English draft supplies 'To heaven' as a fragment. tlg0317.tlg002:68 · narrative high copy citation
Source
ἀναβλέψας καὶ στενάξας εἶπεν· Κύριε σοῦ μόνου ἐστὶν τὸ
ἔργον τοῦτο. 52 Καὶ κρατήσας τῆς χειρὸς τοῦ τεθνηκότος εἶπεν· Ἐν
τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ θεοῦ ἀνάστα. Καὶ
εὐθέως ἀνέστη. 53 Ἰδὼν δὲ ὁ παῖς τὴν παρʼ ἐλπίδα ἀναβίωσιν τοῦ πατρὸς
αὐτοῦ καὶ τὴν ἑαυτοῦ σωτηρίαν, λαβὼν τὸ δρέπανον τὰ ἑαυτοῦ
μόρια ἀφείλετο· καὶ δραμὼν εἰς τὴν οἰκίαν εἰς ὄψιν τῆς
μοιχαλίδος αὐτοῦ ἔρριψεν αὐτὰ λέγων· Διὰ σὲ πατρὸς φονεὺς
καὶ ἡμῶν τῶν δύο γέγονα· καὶ ἰδοὺ ἔχεις τὰ τούτων αἴτια. ἐμὲ γὰρ ὁ θεὸς ἠλέησεν ἐπιγνῶναι αὐτὸν διὰ τοῦ δούλου αὐτοῦ
Ἰωάννου. 54 Ταῦτα ἀκούσας ὁ Ἰωάννης καὶ λυπηθεὶς εἶπεν πρὸς
αὐτόν· Ταλαίπωρε, ὁ ὑποβάλας σε τὸν πατέρα σου φονεῦσαι
δαίμων, αὐτός σε ὑπέβαλεν καὶ τοῦτο ποιῆσαι. ἔδει γάρ σε
οὐχὶ τοὺς τόπους αὐτῶν ἀφανίσαι, ἀλλὰ τὴν ἔννοιαν ἐκ τῆς
ψυχῆς σου· οὐ γὰρ τὰ ὄργανά εἰσιν βλαπτικά, ἀλλʼ ὁ νοῦς ὁ
συγκαταβαίνων τῇ ἁμαρτίᾳ. μετανόησον οὖν ἄθλιε ἐπὶ τῇ
παρανόμῳ τόλμῃ ᾗ ἐποίησας. Ὁ δὲ παῖς στένων καὶ τρέμων
παρεκάλει τὸν τοῦ Χριστοῦ ἀπόστολον συγγνώμην λαβὼν τῶν
ἡμαρτημένων. ὃν λαβὼν ὁ ἀπόστολος τοῦ Χριστοῦ εἰσήγαγεν
ἐν τῇ πόλει· καὶ κατηχήσας καὶ βαπτίσας αὐτῷ ἅμα τοῦ πατρὸς
190 Z αὐτοῦ προσήγαγεν τῇ ἐκκλησίᾳ· καὶ ἦν ὁ παῖς μεθ᾿ ἡμῶν
πάντοτε ὑπηρετῶν, ὥστε πάντας θαυμάζει καὶ δοξάζειν τὸν
θεόν. 56 Ἐν μιᾷ οὖν τῶν ἡμερῶν ὡς ἦν Ἰωάννης καθεζόμενος
πέρδιξ διαπτᾶσα καὶ ἐλθοῦσα ἐκονίζετο ἔμπροσθεν αὐτοῦ. ὁ οὖν Ἰωάννης βλέπων αὐτὸ ἐθαύμαζεν. ἱερεὺς δέ τις ἐλθών,
εἷς τῶν ἀκροατῶν ὤν, εἰσελθὼν πρὸς Ἰωάννην, εἶδεν τὴν πέρδικα
κονιζομένην ἔμπροσθεν αὐτοῦ·
English
Looking up and groaning, he said: “Lord, this work is yours alone.” And taking the hand of the dead man, he said: “In the name of Jesus Christ, the son of God, arise.” And immediately he arose. Seeing the unexpected revival of his father and his own salvation, the boy took the sickle and cut off his own genitals; and running into the house, into the sight of his adulteress, he threw them down, saying: “Because of you I have become a murderer of my father and of both of us; and behold, you have the causes of these things. For God has taken pity on me, that I might know him through his servant John.” Hearing this, John was grieved and said to him: “Wretch, the demon that prompted you to murder your father also prompted you to do this. For you ought not to have destroyed those places, but the thought from your soul; for the organs are not harmful, but the mind that consents to sin. Repent, then, miserable one, for the lawless audacity you have committed.” And the boy, groaning and trembling, begged the apostle of Christ for forgiveness, having received pardon for his sins. Taking him, the apostle of Christ brought him into the city; and after instructing and baptizing him together with his father, he presented him to the church; and the boy was always with us, serving, so that all marvel and glorify God. One day, then, as John was sitting, a partridge flew by and came and rolled in the dust before him. John, seeing it, marveled. And a certain priest, one of the hearers, coming in to John, saw the partridge rolling in the dust before him.
Commentary
sense text Κύριε σοῦ μόνου ἐστὶν τὸ ἔργον τοῦτο The boy acknowledges that only the Lord (Christ) can perform the resurrection, highlighting John's role as an instrument of divine power.
scripture text Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ θεοῦ ἀνάστα The resurrection formula echoes New Testament language (e.g., Acts 3:6, 9:34) and affirms Christ's divine sonship, a common motif in apocryphal acts.
background text τὰ ἑαυτοῦ μόρια ἀφείλετο Self-castration as a response to sexual sin appears in early Christian ascetic traditions (e.g., Origen's alleged act), though often condemned by church authorities.
structure text Ταῦτα ἀκούσας ὁ Ἰωάννης John's rebuke shifts the narrative from miracle to moral teaching, emphasizing inner repentance over physical mutilation, a structural pattern in the Acts of John.
parallel text πέρδιξ διαπτᾶσα καὶ ἐλθοῦσα ἐκονίζετο The partridge rolling in dust recalls a similar episode in the Acts of John (often seen as a symbol of humility or distraction), paralleling later hagiographic motifs.
reception text κατηχήσας καὶ βαπτίσας The baptism and catechesis of the boy and his father reflect early Christian initiation practices, later cited in discussions of apostolic authority and penance.
Open questions · 2 The Greek text does not specify whether the boy's self-castration is permanent or symbolic; the narrative treats it as a literal act, but John's rebuke suggests a spiritual interpretation. The identity of the 'priest' (ἱερεὺς) in the partridge episode is ambiguous—possibly a pagan priest or a Christian presbyter, given the context. tlg0317.tlg002:69 · narrative high copy citation
Source
καὶ σκανδαλισθεὶς ἐν
ἑαυτῷ ἔλεγεν· Ὁ τοιοῦτος καὶ τηλικοῦτος τέρπεται ἐπὶ πέρδικος
κονιαζομένης; Γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι τὴν ἐνθύμησιν
English
And scandalized within himself, he said: “Does such a great man as this take delight in a partridge being dusted?” But John, knowing in his spirit the thought,
Commentary
sense text σκανδαλισθεὶς ἐν ἑαυτῷ The phrase indicates internal scandal or moral disturbance, not external offense. John is troubled by the bishop's apparent frivolity.
term glossary πέρδικος κονιαζομένης A partridge being dusted (κονιάζω, to plaster or whitewash) likely refers to a bird bathing in dust, a common ancient image of trivial pleasure.
background background τηλικοῦτος The adjective emphasizes the bishop's stature and dignity, contrasting with his trivial delight. This reflects early Christian concern over clerical decorum.
structure text Γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι This clause marks a shift to John's spiritual perception, a recurring motif in the Acts of John where the apostle discerns hidden thoughts.
Open questions · 1 The exact nature of the 'partridge being dusted' (πέρδικος κονιαζομένης) is ambiguous: it may refer to a bird bathing in dust or to a culinary preparation. The reading taken is the former, as a symbol of trivial pleasure. tlg0317.tlg002:70 · narrative high copy citation
Source
αὐτοῦ εἶπεν πρὸς αὐτόν· Ἄμεινον ἦν καὶ σὲ τέκνον
ὁρᾶν πέρδικα κονιζομένην καὶ μὴ εἰς αἰσχρὰς καὶ βεβήλους
πράξεις μολύνεσθαι. ὁ γὰρ πάντων τὴν ἐπιστροφὴν καὶ τὴν
μετάνοιαν ἀναμένων διὰ τοῦτο ἐνταῦθά σε ἤγαγεν· ἐπεὶ
ἐγὼ πέρδικος κονιζομένης οὐ χρῄζω· ἡ γὰρ πέρδιξ ἡ σή ἐστιν
ψυχή.
57 Ταῦτα ἀκούσας ὁ πρεσβύτης καὶ ἰδὼν ὅτι οὐκ ἔλαθεν
ἀλλὰ πάντα τὰ ἐν τῇ καρδίᾳ αὐτοῦ εἶπεν αὐτῷ ὁ ἀπόστολος
τοῦ Χριστοῦ, πεσὼν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν ἐβόα λέγων·
Νῦν οἶδα ὅτι ὁ θεὸς οἰκεῖ ἐν σοὶ μακάριε Ἰωάννη· καὶ μακόριος
ὅστις οὐκ ἐπείρασεν ἐν σοὶ τὸν θεόν· ὁ γὰρ σὲ πειράζων
τὸν ἀπείραστον πειράζει. Παρεκάλει δὲ αὐτὸν εὔχεσθαι
ὑπὲρ αὐτοῦ· καὶ κατηχήσας αὐτὸν καὶ δοὺς κανόνας ἀπέλυσεν
εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν ἐπὶ πάντων θεόν.|
106 Ὡς δὲ ἔγνω τὴν μετάστασιν αὐτοῦ δι᾿ ἀποκαλύψεως 191 Z
κυρίου, κυριακῆς ἡμέρας οὔσης συνὼν τοῖς ἀδελφοῖς μετὰ τὴν
θείαν καὶ φρικτὴν μυσταγωγίαν καὶ τὴν κλάσιν τοῦ ἄρτου
πάντων συνηγμένων ἑἶπεν· Ἐπειδὴ ὦ τεκνία μου ὁ χρόνος τῆς
English
said to him: "It would be better for you, child, to see a partridge being dusted than to be defiled by shameful and profane deeds. For the one who awaits the conversion and repentance of all led you here for this reason; since I have no need of a partridge being dusted—for the partridge is your soul."
57 When the old man heard this and saw that he had not escaped notice, but that the apostle of Christ had spoken to him all that was in his heart, he fell on his face upon the ground and cried out, saying: "Now I know that God dwells in you, blessed John; and blessed is the one who has not put God to the test in you; for the one who tests you tests the untestable." And he begged him to pray for him; and having instructed him and given him rules, he dismissed him to his house, glorifying the God who is over all.
106 When he learned of his own departure through a revelation of the Lord, it being the Lord's day, while he was with the brethren after the divine and awesome mystagogy and the breaking of the bread, with all gathered together, he said: "Since, my children, the time of my
Commentary
sense text πέρδικος κονιζομένης The partridge dusting itself is a symbolic image of humble, innocent activity, contrasted with shameful deeds. John reinterprets it as the soul's purification.
term text μυσταγωγίαν Mystagogy refers to the celebration of the Eucharist, especially the initiation into sacred mysteries. Here it denotes the liturgical rite before the breaking of bread.
structure text 57 … 106 The passage is divided into two episodes: the conversion of the old man (section 57) and John's preparation for death (section 106). The numbering reflects the recension's compilation.
background text πρεσβύτης The 'old man' (πρεσβύτης) is a stock figure in early Christian narratives, often representing a skeptical or worldly person who is converted by a saint's insight.
reception text τὸν ἀπείραστον πειράζει The phrase 'tests the untestable' echoes a theological topos in early Christian ascetic literature, warning against testing holy persons, as God is beyond human testing.
caution text κυριακῆς ἡμέρας The Greek 'κυριακῆς ἡμέρας' (Lord's day) is ambiguous: it could mean Sunday or a specific feast day. The context suggests Sunday, but the recension may conflate traditions.
Open questions · 1 The phrase 'τὸν ἀπείραστον πειράζει' could be read as a paradox or a theological statement; the translation 'untestable' is interpretive. The exact nature of the 'mystagogy' (whether a full Eucharistic liturgy or a simpler rite) is not specified. tlg0317.tlg002:71 · narrative high copy citation
Source
ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν καὶ μέλλω πρὸς τὸν
κύριόν μου πορεύεσθα, στηρίζεσθε ἐν τῇ πίστει καὶ ἀγάπῃ τοῦ
Κριστοῦ· καὶ ἃ εἴδετε παῤ ἐμοῦ ἐπιτελούμενα καὶ παρελάβετε
μὴ ἐπιλάθεσθε, ἵνα κἀγὼ ἐν τῇ ἀναστάσει τοῦ κυρίου εἴπω·
Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. Μνημονεύετε
ὅσας δι᾿ ἐμοῦ ὑμῖν παρέσχεν ὁ θεὸς ἀντιλήψεις, χαρίσματα
ἰαμάτων, κυβερνήσεις, γνώσεις, κοινωνίας, πίστεις, διδασκαλίας,
δωρεὰς ἰαμάτων·
107 καὶ γίνεσθε χρηστοὶ καὶ οἴκτίρμονες, ἀλλήλους
English
My life is short and brief, and I am about to go to my Lord. Be steadfast in the faith and love of Christ. And what you have seen performed by me and have received, do not forget, so that I also, at the resurrection of the Lord, may say: "Behold, I and the children whom God gave me." Remember how many acts of assistance, gifts of healings, guidances, knowledges, communions, faiths, teachings, and gifts of healings God provided to you through me. And be kind and compassionate toward one another.
Commentary
sense text ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν John declares his life short and brief, preparing for his imminent death. This foreshadows the narrative conclusion of the Acts of John.
term glossary ἀντιλήψεις The term ἀντιλήψεις (assistances) is a key concept in early Christian literature for divine or apostolic aid. Here it heads a list of gifts from God through John.
scripture text ἀναστάσει τοῦ κυρίου The phrase 'resurrection of the Lord' (ἀναστάσει τοῦ κυρίου) echoes New Testament usage (e.g., 1 Cor 15) and here refers to the eschatological resurrection of Christ, not a historical event.
structure text καὶ γίνεσθε χρηστοὶ καὶ οἰκτίρμονες This sentence begins a new exhortation, shifting from recollection of past gifts to moral instruction. It marks a structural transition in John's farewell speech.
reception background παιδία The term 'children' (παιδία) likely refers to John's spiritual disciples, not biological offspring. This usage is common in early Christian literature for followers of an apostle.
Open questions · 2 The Greek text has 'Κριστοῦ' (an apparent misspelling or variant of Χριστοῦ, Christ). The English draft renders it as 'Christ' without comment. The list of gifts includes 'δωρεὰς ἰαμάτων' (gifts of healings) twice, possibly a scribal duplication or emphasis. tlg0317.tlg002:72 · narrative high copy citation
Source
οἰκοδομοῦντες, ἀναστρεφόμενοι ἐν πάσῃ ἐγκρατείᾳ καὶ σεμνότητι.
ταῦτα λέγω πρὸς ὑμᾶς ἀδελφοὶ ἤδη πρὸς τὸ προκείμενόν
μοι ἔργον πορεύομαι· καὶ εἰ καὶ τῷ σώματι ἀπολειφθῶ
ἀφʼ ὑμῶν, ἀλλὰ τῷ πνεύματι οὐκ ἀπολειφθήσομαι. ἔχετε τοῦ
θεοῦ ἡμῶν τὰ ἐνέχυρα· ἔχετε τοὺς ἀρραβῶνας τῆς ἀγαθωσύνης
English
building up one another, conducting yourselves in all self-control and decorum. These things I say to you, brothers, for I am now going to the work that lies before me. And even if I am left behind from you in body, yet in spirit I shall not be left behind. You have the pledges of our God; you have the tokens of his goodness.
Commentary
sense text οἰκοδομοῦντες The participle 'building up' continues the list of communal virtues from the previous passage, emphasizing mutual edification within the Christian community.
term glossary ἐγκρατείᾳ The term 'self-control' (ἐγκρατεία) is a key ascetic virtue in early Christian moral teaching, often paired with 'decorum' (σεμνότης) to denote disciplined conduct.
term glossary ἀρραβῶνας The word 'tokens' (ἀρραβῶνας) originally means 'earnest money' or 'pledges' in a commercial context; here it metaphorically refers to spiritual guarantees of God's goodness.
scripture text τῷ πνεύματι οὐκ ἀπολειφθήσομαι The contrast between bodily absence and spiritual presence echoes Pauline language (cf. 1 Cor 5:3; Col 2:5), though no direct quotation is present.
structure text ταῦτα λέγω πρὸς ὑμᾶς This phrase marks a transition from exhortation to farewell, as John announces his departure for the work before him, a common structural element in early Christian farewell discourses.
reception background ἔχετε τοὺς ἀρραβῶνας The imagery of pledges and tokens was later developed in Syriac and Greek ascetic literature to describe the spiritual gifts left by apostles to their communities.
Open questions · 1 The phrase 'τῷ προκείμενόν μοι ἔργον' could refer either to John's impending martyrdom or to his missionary journey; the text does not specify. tlg0317.tlg002:73 · narrative medium copy citation
Source
αὐτοῦ· ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν πάντοτε καλῶς
πολιτευομένων ὑμῶν.
111 Καὶ ταῦτα πλείονα εἰπόντος αὐτοῦ καὶ τοῦ λαοῦ
τοῖς δάκρυσιν τῷ ἐδάφει βρεχόντων εἶπεν πρὸς Εὐτυχῆ καὶ τὸν
English
I am with you in spirit. Keep him always in your midst as you conduct yourselves well in your citizenship.
111 And when he had said these and more things, and the people were wetting the ground with their tears, he said to Eutyches and to the
Commentary
sense text αὐτοῦ· ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν The Greek shifts from the preceding clause's reference to God (αὐτοῦ) to an imperative to keep 'him' (αὐτόν) in the community's midst, likely referring to Christ or the divine pledge mentioned earlier.
term text πολιτευομένων The participle πολιτευομένων (conducting yourselves in citizenship) carries civic and ethical overtones, suggesting orderly communal life under divine guidance, a key theme in early Christian paraenesis.
structure text 111 Καὶ ταῦτα πλείονα εἰπόντος αὐτοῦ The numbered section 111 marks a narrative transition: after extended speech, the people's weeping (τοῖς δάκρυσιν) and the address to Eutyches signal a shift to a specific interaction, typical of the Acta's episodic structure.
background text τοῖς δάκρυσιν τῷ ἐδάφει βρεχόντων The image of the crowd wetting the ground with tears is a common motif in early Christian martyr acts and apocryphal acts, emphasizing emotional intensity and devotion at moments of farewell or revelation.
caution text πρὸς Εὐτυχῆ The name Eutyches appears abruptly; the preceding context does not introduce him, suggesting either a lacuna in the manuscript or that the audience is expected to know him from earlier lost portions of the Acts.
Open questions · 2 The referent of 'αὐτόν' (him) in line 1 is ambiguous: it could be Christ, the divine pledge, or a token of God's goodness mentioned in the previous passage. The reading taken assumes Christ or the pledge as the object of communal presence. The transition from the people's weeping to the address to Eutyches is abrupt; the text may be missing a connective phrase or narrative detail. tlg0317.tlg002:74 · narrative medium copy citation
Source
Οὐῆρον· Τέκνον Εὐτυχῆ, σὲ καθίστημι μετὰ θεὸν πρωτόθρονον
καὶ ποιμένα τοῦ λαοῦ τούτου· βλέπε τέκνον Οὐῆρε
πῶς μέλλεις ποιμᾶναι τὸ ποίμνι
English
Verus: "Child Eutychus, I appoint you, after God, as the first-throned and shepherd of this people. See, child Verus, how you are to shepherd the flock.
Commentary
term glossary πρωτόθρονον πρωτόθρονον (first-throned) is a title of ecclesiastical rank, later used for a bishop or metropolitan who holds the first seat in a synod. Here it designates Eutychus as John's appointed successor.
term glossary ποιμένα ποιμένα (shepherd) is a standard early Christian metaphor for pastoral leadership, echoing John 10:11 and the pastoral epistles. The pairing with 'first-throned' reinforces the dual authority of governance and care.
structure text Οὐῆρον· Τέκνον Εὐτυχῆ The direct address shifts from Eutychus to Verus mid-sentence, creating an apostrophe. This rhetorical break may reflect a textual corruption or a deliberate emphasis on Verus's role as witness to the appointment.
caution text ποιμᾶναι The Greek verb ποιμᾶναι (to shepherd) is incomplete in the manuscript, breaking off mid-word. The English draft supplies the expected infinitive, but the original text is fragmentary, leaving the exact phrasing uncertain.
Open questions · 2 The abrupt shift from addressing Eutychus to addressing Verus may indicate a lacuna or a scribal error; the intended recipient of the appointment is unclear. The verb ποιμᾶναι is truncated; the full clause may have included an object or a qualifying phrase now lost.
Citation. Tergwame, “Acta Joannis (recensio)”, tlg0317.tlg002:1, machine-draft, 2026. https://naxiai.com/christian/works/tlg0317.tlg002#s1
Colophon. Source: first1k ·
licence: CC BY-SA 4.0 ·
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generated 2026-11-14.