Fragments of Maximus of Jerusalem

Maximus Bishop of Jerusalem.

[a.d. 185-196.] He was a noted character among Christians, according to Eusebius; living, according to Jerome, under Commodus and Severus. He wrote on the inveterate question concerning the Origin of Evil; and the fragment here translated, as given by Eusebius, is also textually cited by Origen against the Marcionites, if that Dialogue be his. The reader will not fail to recollect that liberal citations out of this work are also to be found in Methodius, On Free-Will. But all who desire fuller information on the subject will be gratified by the learned prolegomena and notes of Routh, to which I refer them. Whether Maximus was the bishop of Jerusalem (a.d. 185) mentioned by Eusebius as presiding in that See in the sixth year of Commodus, seems to be uncertain.

From the Book Concerning Matter, or in Defence of the Proposition that Matter is Created, and is Not the Cause of Evil.

“That there cannot exist two uncreated substances at one and the same time, I presume that you hold equally with myself. You appear, however, very decidedly to have assumed, and to have introduced into the argument, this principle, that we must of unavoidable necessity maintain one of two things: either that God is separate from matter; or else, on the contrary, that He is indissolubly connected with it.

“If, then, any one should choose to assert that He exists in union with matter, that would be saying that there is only one uncreated substance. For either of the two must constitute a part of the other; and, since they form parts of each other, they cannot be two uncreated substances. Just as, in speaking of man, we do not describe him as subdivided into a number of distinct parts, each forming a separate created substance, but, as reason requires us to do, assert that he was made by God a single created substance consisting of many parts,-so, in like manner, if God is not separate from matter, we are driven to the conclusion that there is only one uncreated substance.

“If, on the other hand, it be affirmed that He is separate from matter, it necessarily follows that there is some other substance intermediate between the two, by which their separation is made apparent. For it is impossible that one thing should be shown to be severed by an interval from another, unless there be something else by which the interval between the two is produced. This principle, too, holds good not only with regard to this or any other single case, but in any number of cases you please For the same argument which we have employed in dealing with the two uncreated substances must in like manner be valid if the substances in question be given as three. For in regard to these also I should have to inquire whether they are separate from one another, or whether, on the contrary, each of them is united to its fellow. For, if you should say that they are united, you would hear from me the same argument as before; but if, on the contrary, you should say that they are separate, you could not escape the unavoidable assumption of a separating medium.

“If, again, perchance any one should think that there is a third view which may be consistently maintained with regard to uncreated substances,-namely, that God is not separate from matter, nor yet, on the other hand, united to it as a part, but that God exists in matter as in a place, or possibly matter exists in God,-let such a person observe the consequence:-

“That, if we make matter God’s place, we must of necessity admit that He can be contained, and that He is circumscribed by matter. Nay, further, he must grant that He is, in the same way as matter, driven about hither and thither, unable to maintain His place and to stay where He is, since that in which He exists is perpetually being driven about in one direction or another. Beside this, he must also admit that God has had His place among the worst kind of elements. For if matter was once in disorder, and if he reduced it to order for the purpose of rendering it better, there was a time when God existed among the disordered elements of matter.

“I might also fairly put this question: whether God filled the whole of matter, or was in some part of it. If any one should choose to say that God was in some part of matter, he would be making Him indefinitely smaller than matter, inasmuch as a part of it contained the whole of Him; but, if he maintained that He pervaded the whole of matter, I need to be informed how He became the Fashioner of this matter. For we must necessarily assume, either that there was on the part of God a contraction, so to speak, of Himself, and a withdrawal from matter, whereupon He proceeded to fashion that from which He bad retired; or else that He fashioned Himself in conjunction with matter, in consequence of having no place to retire to.

“But suppose it to be maintained, on the other hand, that matter is in God, it will behove us similarly to inquire, whether we are to understand by this that He is sundered from Himself, and that, just like the air, which contains various kinds of animals, so is He sundered and divided into parts for the reception of those creatures which from time to time exist in Him; or whether matter is in God as in a place,-for instance, as water is contained in earth. For should we say `as in air, ‘we should perforce be speaking of God as divisible into parts; but if `as water in earth, ‘and if matter was, as is admitted, in confusion and disorder, and moreover also contained what was evil, we should have to admit that God is the place of disorder and evil. But this it does not seem to me consistent with reverence to say, but hazardous rather. For you contend that matter is uncreated, that you may not have to admit that God is the author of evil; and yet, while aiming to escape this difficulty, you make Him the receptacle of evil.

“If you had stated that your suspicion that matter was uncreated arose from the nature of created things as we find them, I should have employed abundant argument in proof that it cannot be so. But, since you have spoken of the existence of evil as the cause of such suspicion, I am disposed to enter upon a separate examination of this point. For, when once it has been made clear how it is that evil exists, and when it is seen to be impossible to deny that God is the author of evil, in consequence of His having had recourse to matter for His materials, it seems to me that a suspicion of this kind disappears.

“You assert, then, that matter, destitute of all qualities good or bad, co-existed at the outset with God, and that out of it He fashioned the world as we now find it.”

“Such is my opinion.”

“Well, then, if matter was without any qualities, and the world has come into existence from God, and if the world possesses qualities, the author of those qualities must be God.”

“Exactly so.”

“Since, too, I heard you say yourself just now that out of nothing nothing can possibly come, give me an answer to the question I am about to ask you. You seem to me to think that the qualities of the world have not sprung from pre-existing qualities, and moreover that they are something different from the substances themselves.”

“I do.”

“If, therefore, God did not produce the qualities in question from qualities already existing, nor yet from substances, by reason that they are not substances, the conclusion is inevitable, that they were made by God out of nothing. So that you seemed to me to affirm more than you were warranted to do, when you said that it had been proved impossible to hold the opinion that anything was made by God out of nothing.

“But let us put the matter thus. We see persons among ourselves making certain things out of nothing, however true it may be that they make them by means of something. Let us take our illustration, say, from builders. These men do not make cities out of cities; nor, similarly, temples out of temples. Nay, if you suppose that, because the substances necessary for these constructions are already provided, therefore they make them out of that which already exists, your reasoning is fallacious. For it is not the substance that makes the city or the temples, but the art which is employed about the substance. Neither, again, does the art proceed from any art inhering in the substances, but it arises independently of any such art in them.

“But I fancy you will meet the argument by saying that the artist produces the art which is manifest in the substance he has fashioned out of the art which he himself already has. In reply to this, however, I think it may be fairly said, that neither in man does art spring from any already existing art. For we cannot possibly allow that art exists by itself, since it belongs to the class of things which are accidentals, and which receive their existence only when they appear in connection with substance. For man will exist though there should be no architecture, but the latter will have no existence unless there be first of all man. Thus we cannot avoid the conclusion, that it is the nature of art to spring up in man out of nothing. If, then, we have shown that this is the case with man, we surely must allow that God can make not only the qualities of substances out of nothing, but also the substances themselves. For, if it appears possible that anything whatever can be made out of nothing, it is proved that this may be the case with substances also.

“But, since you are specially desirous of inquiring about the origin of evil, I will proceed to the discussion of this topic. And I should like to ask you a few questions. Is it your opinion that things evil are substances, or that they are qualities of substances? ”

“Qualities of substances, I am disposed to say.”

“But matter was destitute of qualities and of form: this I assumed at the outset of the discussion. Therefore, if things evil are qualities of substances, and matter was destitute of qualities, and you have called God the author of qualities, God will also be the former of that which is evil. Since, then, it is not possible, on this supposition any more than on the other, to speak of God as not the cause of evil, it seems to me superfluous to add matter to Him, as if that were the cause of evil. If you have any reply to make to this, begin your argument.”

“If, indeed, our discussion had arisen from a love of contention, I should not be willing to have the inquiry raised a second time about the origin of evil; but, since we are prompted rather by friendship and the good of our neighbour to engage in controversy, I readily consent to have the question raised afresh on this subject. You have no doubt long been aware of the character of my mind, and of the object at which I aim in dispute: that I have no wish to vanquish falsehood by plausible reasoning, but rather that truth should be established in connection with thorough investigation. You yourself, too, are of the same mind, I am well assured. Whatever method, therefore, you deem successful for the discovery of truth, do not shrink from using it. For, by following a better course of argument, you will not only confer a benefit on yourself, but most assuredly on me also, instructing me concerning matters of which I am ignorant.”

“You seem clearly to agree with me, that things evil are in some sort substances: for, apart from substances, I do not see them to have any existence. Since, then, my good friend, you say that things evil are substances, it is necessary to inquire into the nature of substance. Is it your opinion that substance is a kind of bodily structure? ”

“It is.”

“And does that bodily structure exist by itself, without the need of any one to come and give it existence? ”

“Yes.”

“And does it seem to you that things evil are connected with certain courses of action? ”

“That is my belief.”

“And do actions come into existence only when an actor is there? ”

“Yes.”

“And, when there is no actor, neither will his action ever take place? ”

“It will not.”

“If, therefore, substance is a kind of bodily structure, and this does not stand in need of some one in and through whom it may receive its existence, and if things evil are actions of some one, and actions require some one in and through whom they receive their existence, -things evil will `not’ be substances. And if things evil are not substances, and murder is an evil, and is the action of some one, it follows that murder is not a substance. But, if you insist that agents are substance, then I myself agree with you. A man, for instance, who is a murderer, is, in so far as he is a man, a substance; but the murder which he commits is not a substance, but a work of the substance. Moreover, we speak of a man sometimes as had because he commits murder; and sometimes, again, because he performs acts of beneficence, as good: and these names adhere to the substance, in consequence of the things which are accidents of it, which, however, are not the substance itself. For neither is the substance murder, nor, again, is it adultery, nor is it any other similar evil. But, just as the grammarian derives his name from grammar, and the orator from oratory, and the physician from physic, though the substance is not physic, nor yet oratory, nor grammar, but receives its appellation from the things which are accidents of it, from which it popularly receives its name, though it is not any one of them,-so in like manner it appears to me that the substance receives name from things regarded as evil, though it is not itself any one of them.

“I must beg you also to consider that, if you represent some other being as the cause of evil to men, he also, in so far as he acts in them, and incites them to do evil, is himself evil, by reason of the things he does. For he too is said to be evil, for the simple reason that he is the doer of evil things; but the things which a being does are not the being himself, but his actions, from which he receives his appellation, and is called evil. For if we should say that the things he does are himself, and these consist in murder, and adultery, and theft, and such-like, these things will be himself. And if these things are himself, and if when they take place they get to have a substantial existence, but by not taking place they also cease to exist, and if these things are done by men,-men will be the doers of these things, and the causes of existing and of no longer existing. But, if you affirm that these things are his actions, he gets to be evil from the things he does, not from those things of which the substance of him consists.

“Moreover, we have said that he is called evil from those things which are accidents of the substance, which are not themselves the substance: as a physician from the art of physic. But, if he receives the beginning of his existence from the actions he performs, he too began to be evil, and these evil things likewise began to exist. And, if so, an evil being will not be without a beginning, nor will evil things be unoriginated, since we have said that they are originated by him.”

“The argument relating to the opinion I before expressed, you seem to me, my friend, to have handled satisfactorily: for, from the premises you assumed in the discussion, I think you have drawn a fair conclusion. For, beyond doubt, if matter was at first destitute of qualities, and if God is the fashioner of the qualities it now has, and if evil things are qualities, God is the author of those evil things. The argument, then, relating to that opinion we may consider as well discussed, and to me it now seems false to speak of matter as destitute of qualities. For it is not possible to say of any substance whatsoever that it is without qualities. For, in the very act of saying that it is destitute of qualities, you do in fact indicate its quality, representing of what kind matter is, which of course is ascribing to it a species of quality. Wherefore, if it is agreeable to you, rehearse the argument to me from the beginning: for, to me, matter seems to have had qualifies from all eternity. For in this way I can affirm that evil things also come from it in the way of emanation, so that the cause of evil things may not be ascribed to God, but that matter may be regarded as the cause of all such things.”

“I approve your desire, my friend, and praise the zeal you manifest in the discussion of opinions. For it assuredly becomes every one who is desirous of knowledge, not simply and out of hand to agree with what is said, but to make a careful examination of the arguments adduced. For, though a disputant, by laying down false premises, may make his opponent draw the conclusion he wishes, yet he will not convince a hearer of this; but only when he says that which it seems possible to say with fairness. So that one of two things will happen: either he will, as he listens, be decisively helped to reach that conclusion towards which he already feels himself impelled, or he will convict his adversary of not speaking the truth.

“Now, it seems to me that you have not sufficiently discussed the statement that matter has qualities from the first. For, if this is the case, what will God be the maker of? For, if we speak of substances, we affirm these to exist beforehand; or if again of qualities, we declare these also to exist already. Since, therefore both substance and qualities exist, it seems to me unreasonable to call God a creator.

“But, lest I should seem to be constructing an argument to suit my purpose, be so good as to answer the question: In what way do you assert God to be a creator? Is He such because He changed the substances, so that they should no longer be the same as they had once been but become different from what they were; or because, while He kept the substances the same as they were before that period, He changed their qualities? ”

“I do not at all think that any alteration took place in substances: for it appears to me absurd to say this. But I affirm that a certain change was made in their qualities; and it is in respect of these that I speak of God as a creator. Just as we might happen to speak of a house as made out of stones, in which case we could not say that the stones no longer continue to be stones as regards their substance, now that they are made into a house (for I affirm that the house owes its existence to the quality of its construction, forasmuch as the previous quality of the stones has been changed),-so does it seem to me that God, while the substance remains the same, has made a certain change in its qualities; and it is in respect of such change that I speak of the origin of this world as having come from God.”

“Since, then, you maintain that a certain change-namely, of qualifies-has been produced by God, answer me briefly what I am desirous to ask you.”

“Proceed, pray, with your question.”

“Do you agree in the opinion that evil things are qualities of substances? ”

“I do.”

“Were these qualities in matter from the first, or did they begin to be? ”

“I hold that these qualifies existed in combination with matter, without being originated.”

“But do you not affirm that God has made a certain change in the qualities? ”

“That is what I affirm.”

“For the better, or for the worse? ”

“For the better, I should say.”

“Well, then, if evil things are qualities of matter, and if the Lord of all changed its qualities for the better, whence, it behoves us to ask, come evil things? For either the qualities remained the same in their nature as they previously were, or, if they were not evil before, but you assert that, in consequence of a change wrought on them by God, the first qualities of this kind came into existence in connection with matter,-God will be the author of evil, inasmuch as He changed the qualities which were not evil, so as to make them evil.

“Possibly, however, it is not your view that God changed evil qualities for the better; but you mean that all those other qualities which happened to be neither good nor bad, were changed by God with a view to the adornment of the creation.”

“That has been my opinion from the outset.”

“How, then, can you say that He has left the qualities of bad things just as they were? Is it that, although He was able to destroy those qualities as well as the others, He was not willing; or did He refrain because He had not the power? For, if you say He had the power, but not the will, you must admit Him to be the cause of these qualities: since, when He could have put a stop to the existence of evil, He chose to let it remain as it was, and that, too, at the very time when He began to fashion matter. For, if He had not concerned Himself at all with matter, He would not have been the cause of those things which He allowed to remain. But, seeing that He fashioned a certain part of it, and left a certain part as we have described it, although He could have changed that also for the better, it seems to me that He deserves to have the blame cast on Him, for having permitted a part of matter to be evil, to the ruin of that other part which He fashioned.

“Nay, more, it seems to me that the most serious wrong has been committed as regards this part, in that He constituted this part of matter so as to be now affected by evil. For, if we were to examine carefully into things, we should find that the condition of matter is worse now than in its former state, before it was reduced to order. For, before it was separated into parts, it had no sense of evil; but now every one of its parts is afflicted with a sense of evil.

“Take an illustration from man. Before he was fashioned, and became a living being through the art of the Creator, he was by nature exempt from any contact whatever with evil; but, as soon as ever he was made by God a man, he became liable to the sense of even approaching evil: and thus that very thing which you say was brought about by God for the benefit of matter, is found to have turned out rather to its detriment.

“But, if you say that evil has not been put a stop to, because God was unable to do away with it, you will be making God powerless. But, if He is powerless, it will be either because He is weak by nature, or because He is overcome by fear, and reduced to subjection by a stronger. If, then, you go so far as to say that God is weak by nature, it seems to me that you imperil your salvation itself; but, if you say that He is weak through being overcome by fear of a greater, things evil will be greater than God, since they frustrate the carrying out of His purpose. But this, as it seems to me, it would be absurd to say of God. For why should not `they’ rather be considered gods, since according to your account they are able to overcome God: if, that is to say, we mean by God that which has a controlling power over all things?

“But I wish to ask you a few questions concerning matter itself. Pray tell me, therefore, whether matter was something simple or compound. I am induced to adopt this method of investigating the subject before us by considering the diversity that obtains in existing things. For, if perchance matter was something simple and uniform, how comes it that the world is compound, and consists of, divers substances and combinations? For by `compound’ we denote a mixture of certain simple elements. But if, on the contrary, you prefer to call matter compound, you will, of course, be asserting that it is compounded of certain simple elements. And, if it was compounded of simple elements, these simple elements must have existed at some time or other separately by themselves, and when they were compounded together matter came into being: from which it of course follows that matter is created. For, if matter is compound, and compound things are constituted from simple, there was once a time when matter had no existence,-namely, before the simple elements came together. And, if there was once a time when matter was not, and there was never a time when the uncreated was not, matter cannot be uncreated. And hence there will be many uncreated substances. For, if God was uncreated, and the simple elements out of which matter was compounded were also uncreated, there will not be two uncreated things only,-not to discuss the question what it is which constitutes objects simple, whether matter or form.

“Is it, further, your opinion that nothing in existence is opposed to itself? ”

“It is.”

“Is water, then, opposed to fire? ”

“So it appears to me.”

“Similarly, is darkness opposed to light, and warm to cold, and moreover moist to dry? ”

“It seems to me to be so.”

“Well, then, if nothing in existence is opposed to itself, and these things are opposed to each other, they cannot be one and the same matter; no, nor yet be made out of one and the same matter.

“I wish further to ask your opinion on a matter kindred to that of which we have been speaking. Do you believe that the parts of a thing are not mutually destructive? ”

“I do.”

“And you believe that fire and water, and so on, are parts of matter? ”

“Quite so.”

“Do you not also believe that water is subversive of fire, and light of darkness, and so of all similar things? ”

“Yes.”

“Well, then, if the parts of a whole are not mutually destructive, and yet the parts of matter are mutually destructive, they cannot be parts of one matter. And, if they are not parts of one another, they cannot be composed of one and the same matter; nay, they cannot be matter at all, since nothing in existence is destructive of itself, as we learn from the doctrine of opposites: for nothing is opposed to itself-an opposite being by nature opposed to something else. White, for example, is not opposed to itself, but is said to be the opposite of black; and, similarly, light is shown not to be opposed to itself, but is considered an opposite in relation to darkness; and so of a very great number of things besides. If, then, matter were some one thing, it could not be opposed to itself. This, then, being the nature of opposites, it is proved that matter has no existence.”

Plea for Deliverance

Column 19: Plea for Deliverance (A Noncanonical Psalm)

  1. Surely a maggot cannot praise thee nor a grave worm recount thy loving-kindness.
  2. But the living can praise thee, even those who stumble can laud thee. In revealing
  3. thy kindness to them and by thy righteousness thou dost enlighten them. For in thy hand is the soul of every
  4. living thing; the breath of all flesh hast thou given. Deal with us, O LORD,
  5. according to thy goodness, according to thy great mercy, and according to thy many righteous deeds. The LORD
  6. has heeded the voice of those who love his name and has not deprived them of his loving-kindness.
  7. Blessed be the LORD, who executes righteous deeds, crowning his saints
  8. with loving-kindness and mercy. My soul cries out to praise thy name, to sing high praises
  9. for thy loving deeds, to proclaim thy faithfulness–of praise of thee there is no end. Near death
  10. was I for my sins, and my iniquities have sold me to the grave; but thou didst save me,
  11. O LORD, according to thy great mercy, and according to thy many righteous deeds. Indeed have I
  12. loved thy name, and in thy protection have I found refuge. When I remember thy might my heart
  13. is brave, and upon thy mercies do I lean. Forgive my sin, O LORD,
  14. and purify me from my iniquity. Vouchsafe me a spirit of faith and knowledge, and let me not be dishonored
  15. in ruin. Let not Satan rule over me, nor an unclean spirit; neither let pain nor the evil
  16. inclination take possession of my bones. For thou, O LORD, art my praise, and in thee do I hope
  17. all the day. Let my brothers rejoice with me and the house of my father, who are astonished by the graciousness…
  18. [ ] For e[ver] I will rejoice in thee.

Transcription and translation by J. A. Sanders

Pontius Pilate’s Letter to Tiberius Caesar

(Pontius Pilate’s Letter to Tiberius Caesar verifying his sympathy for Jesus Christ and exposing the treachery of the Jews.)

From The Archko Volume, or The Archeological Writings of the Sanhedrin and Talmuds of the Jews, entered into the Congressional Record in the year 1887. Republished in 1975 by Keats Publishing Inc., 27 Pine Street, New Canaan Conn. 06840, USA.

To Noble Tiberius Caesar, Emperor of Rome.

Noble Sovereign, Greeting: The events of the last few days in my province have been of such a character that I will give the details in full as they occurred, as I should not be surprised if, in the course of time, they may change the destiny of our nation, for it seems of late that all the gods have ceased to be propitious. I am almost ready to say, Cursed be the day that I succeeded Vallerius Flaceus in the government of Judea; for since then my life has been one of continual uneasiness and distress.

On my arrival at Jerusalem I took possession of the praetorium, and ordered a splendid feast to be prepared, to which I invited the tetrarch of Galilee, with the high priest and his officers. At the appointed hour no guests appeared. This I considered an insult offered to my dignity, and to the whole government which I represent. A few days after, the high priest deigned to pay me a visit. His deportment was grave and deceitful. He pretended that his religion forbade him and his attendants to sit at the table with the Romans, and eat and offer libations with them, but this was only a sanctimonious seeming, for his very countenance betrayed his hypocrisy. Although I thought it expedient to accept his excuse, from that moment I was convinced that the conquered had declared themselves the enemy of the conquerors; and I would warn the Romans to beware of the high priests of this country. They would betray their own mother to gain office and a luxurious living.

It seems to me that, of conquered cities, Jerusalem is the most difficult to govern. So turbulent are the people that I live in momentary dread of an insurrection. I have not soldiers sufficient to suppress it. I had only one centurion and a hundred men at my command. I requested a reinforcement from the prefect of Syria, who informed me that he had scarcely enough troops sufficient to defend his own province. An insatiate thirst for conquest to extend our empire beyond the means of defending it, I fear, will be the cause of the final overthrow of our whole government. I lived secluded from the masses, for I did not know what those priests might influence the rabble to do; yet I endeavored to ascertain, as far as I could, the mind and standing of the people.

Among the various rumors that came to my ears, there was one in particular that attracted my attention. A young man, it was said, had appeared in Galilee, preaching with a noble unction a new law in the name of the God that had sent him. At first I was apprehensive that his design was to stir up the people against the Romans, but my fears were soon dispelled. Jesus of Nazareth spoke rather as friend of the Romans than of the Jews.

One day in passing by the place of Siloe, where there was a great concourse of people, I observed in the midst of the group a young man who was leaning against a tree, calmly addressing the multitude. I was told it was Jesus. This I could easily have suspected, so great was the difference between him and those listening to him. His golden-colored hair and beard gave to his appearance a celestial aspect. He appeared to be about thirty years of age. Never have I seen a sweeter or more serene countenance. What a contrast between him and his hearers, with their black beards and tawny complexions!

Unwilling to interrupt him by my presence, I continued my walk, but signified to my secretary to join the group and listen. My secretary’s name is Manlius. He is the grandson of the chief of the conspirators who encamped in Etruria waiting for Cataline. Manlius had been for a long time an inhabitant of Judea, and is well acquainted with the Hebrew language. He was devoted to me, and worthy of my confidence. On entering the praetorium I found Manlius, who related to me the words Jesus had pronounced at Siloe. Never have I read in the works of the philosophers anything that can compare to the maxims of Jesus. One of the rebellious Jews, so numerous in Jerusalem, having asked Jesus if it was lawful to give tribute to Caesar, he replied, “Render unto Caesar the things that belong to Caesar, and unto God the things that are God’s.”

It was on account of the wisdom of his sayings that I granted so much liberty to the Nazarene; for it was in my power to have had him arrested, and exiled to Pontus; but that would have been contrary to the justice which has always characterized the Roman government in all its dealings with men; this man was neither seditious nor rebellious; I extended to him my protection, unknown perhaps to himself. He was at liberty to act, to speak, to assemble and address the people, and to choose disciples, unrestrained by any praetorian mandate. Should it ever happen (may the gods avert the omen!), should it ever happen, I say, that the religion of our forefathers will be supplanted by the religion of Jesus, it will be to this noble toleration that Rome shall owe her premature death, while I, miserable wretch, will have been the instrument of what the Jews call Providence, and we call destiny.

This unlimited freedom granted to Jesus provoked the Jews–not the poor, but the rich and powerful. It is true, Jesus was severe on the latter, and this was a political reason, in my opinion, for not restraining the liberty of the Nazarene. “Scribes and Pharisees,” he would say to them, “you are a race of vipers; you resemble painted sepulchres; you appear well unto men, but you have death within you.” At other times he would sneer at the alms of the rich and proud, telling them that the mite of the poor was more precious in the sight of God. Complaints were daily made at the praetorium against the insolence of Jesus.

I was informed that some misfortune would befall him; that it would not be the first time that Jerusalem had stoned those who called themselves prophets; an appeal would be made to Caesar. However, my conduct was approved by the Senate, and I was promised a reinforcement after the termination of the Parthian war.

Being too weak to suppress an insurrection, I resolved upon adopting a measure that promised to restore the tranquility of the city without subjecting the praetorium to humiliating concession. I wrote to Jesus, requesting an interview with him at the praetorium. He came. You know that in my veins flows the Spanish mixed with Roman blood–as incapable of fear as it is of weak emotion. When the Nazarene made his appearance, I was walking in my basilic, and my feet seemed fastened with an iron hand to the marble pavement, and I trembled in every limb as does a guilty culprit, though the Nazarene was as calm as innocence itself.

When he came up to me, he stopped, and by a signal sign he seemed to say to me, “I am here,” though he spoke not a word. For some time I contemplated with admiration and awe this extraordinary type of man–a type of man unknown to our numerous painters, who have given form and figure to all the gods and the heroes. There was nothing about him that was repelling in its character, yet I felt too awed and tremulous to approach him.

“Jesus,” said I unto him at last–and my tongue faltered–”Jesus of Nazareth, for the last three years I have granted you ample freedom of speech; nor do I regret it. Your words are those of a sage. I know not whether you have read Socrates or Plato, but this I know, there is in your discourses a majestic simplicity that elevates you far above those philosophers. The Emperor is informed of it, and I, his humble representative in this country, am glad of having allowed you that liberty of which you are so worthy. However, I must not conceal from you that your discourses have raised up against you powerful and inveterate enemies.

“Nor is this surprising. Socrates had his enemies, and he fell a victim to their hatred. Yours are doubly incensed–against you on account of your discourses being so severe upon their conduct; against me on account of the liberty I have afforded you. They even accuse me of being indirectly leagued with you for the purpose of depriving the Hebrews of the little civil power, which Rome has left them. My request–I do not say my order–is, that you be more circumspect and moderate in your discourses in the future, and more considerate of them, lest you arouse the pride of your enemies, and they raise against you the stupid populace, and compel me to employ the instruments of law.”

The Nazarene calmly replied, “Prince of the earth, your words proceed not from true wisdom. Say to the torrent to stop in the midst of the mountain-gorge; it will uproot the trees of the valley. The torrent will answer you that it obeys the laws of nature and the creator. God alone knows whither flow the waters of the torrent. Verily I say unto you, before the rose of Sharon blossoms, the blood of the Just shall be spilt.”

“Your blood shall not be spilt,” said I with deep emotion; “you are more precious in my estimation on account of your wisdom than all the turbulent and proud Pharisees who abuse the freedom granted them by the Romans. They conspire against Caesar, and convert his bounty into fear, impressing the unlearned that Caesar is a tyrant and seeks their ruin. Insolent wretches! They are not aware that the wolf of the Tiber sometimes clothes himself with the skin of the sheep to accomplish his wicked designs. I will protect you against them. My praetorium shall be an asylum, sacred both day and night.”

Jesus carelessly shook his head, and said with a grave and divine smile: “When the day shall have come, there will be no asylums for the son of man, neither in the earth nor under the earth. The asylum of the just is there,” pointing to the heavens. “That which is written in the books of the prophets must be accomplished.”

“Young man,” I answered mildly, “you will oblige me to convert my request into an order. The safety of the province, which has been confided to my care, requires it. You must observe more moderation in your discourses. Do not infringe my order. You know the consequences. May happiness attend you; farewell.”

“Prince of the earth,” replied Jesus, “I come not to bring war into the world, but peace, love, and charity. I was born the same day on which Augustus gave peace to the Roman world. Persecutions proceed not from me. I expect it from others, and will meet it in obedience to the will of my Father, who has shown me the way. Restrain, therefore, your worldly prudence. It is not in your power to arrest the victim at the foot of the tabernacle of expiation.”

So saying, he disappeared like a bright shadow behind the curtain of the basilic–to my great relief, for I felt a heavy burden on me, of which I could not relieve myself while in his presence.

To Herod, who then reigned in Galilee, the enemies of Jesus addressed themselves, to wreak their vengeance on the Nazarene. Had Herod consulted his own inclinations, he would have ordered Jesus immediately to be put to death; but, though proud of his royal dignity, yet he hesitated to commit an act that might lessen his influence with the Senate, or, like me, was afraid of Jesus. But it would never do for a Roman officer to be scared by a Jew. Previously to this, Herod called on me at the praetorium, and, on rising to take leave, after some trifling conversation, asked me what was my opinion concerning the Nazarene. I replied that Jesus appeared to me to be one of those great philosophers that great nations sometimes produced; that his doctrines were by no means sacrilegious, and that the intentions of Rome were to leave him to that freedom of speech which was justified by his actions. Herod smiled maliciously, and, saluting me with ironical respect, departed.

The great feast of the Jews was approaching, and the intention was to avail themselves of the popular exultation which always manifests itself at the solemnities of a Passover. The city was overflowing with a tumultuous populace, clamoring for the death of the Nazarene. My emissaries informed me that the treasure of the temple had been employed in bribing the people. The danger was pressing. A Roman centurion had been insulted. I wrote to the Prefect of Syria for a hundred foot-soldiers and as many cavalry. He declined. I saw myself alone with a handful of veterans in the midst of a rebellious city, too weak to suppress an uprising, and having no choice left but to tolerate it. They had seized upon Jesus, and the seditious rabble, although they had nothing to fear from the praetorium, believing, as their leaders had told them, that I winked at their sedition–continued vociferating: “Crucify Him! Crucify Him!”

Three powerful parties had combined together at the time against Jesus: First, the Herodians and the Sadducees, whose seditious conduct seemed to have proceeded from double motives: they hated the Nazarene and were impatient of the Roman yoke. They never forgave me for having entered the holy city with banners that bore the image of the Roman emperor; and although in this instance I had committed a fatal error, yet the sacrilege did not appear less heinous in their eyes. Another grievance also rankled in their bosoms. I had proposed to employ a part of the treasure of the temple in erecting edifices for public use. My proposal was scorned.

The Pharisees were the avowed enemies of Jesus. They cared not for the government. They bore with bitterness the severe reprimands which the Nazarene for three years had been continually giving them wherever he went. Timid and too weak to act by themselves, they had embraced the quarrels of the Herodians and the Sadducees. Besides these three parties, I had to contend against the reckless and profligate populace, always ready to join a sedition, and to profit by the disorder and confusion that resulted therefrom.

Jesus was dragged before the High Priest and condemned to death. It was then that the High Priest, Caiaphas, performed a divisory act of submission. He sent his prisoner to me to confirm his condemnation and secure his execution. I answered him that, as Jesus was a Galilean, the affair came under Herod’s jurisdiction, and ordered him to be sent thither. The wily tetrarch professed humility, and, protesting his deference to the lieutenant of Caesar, he committed the fate of the man to my hands. Soon my palace assumed the aspect of a besieged citadel. Every moment increased the number of the malcontents. Jerusalem was inundated with crowds from the mountains of Nazareth. All Judea appeared to be pouring into the city.

I had taken a wife from among the Gauls, who pretended to see into futurity. Weeping and throwing herself at my feet, she said to me: “Beware, beware, and touch not that man; for he is holy. Last night I saw him in a vision. He was walking on the waters; he was flying on the wings of the wind. He spoke to the tempest and to the fishes of the lake; all were obedient to him. Behold, the torrent in Mount Kedron flows with blood, the statues of Caesar are filled with gemonide; the columns of the interium have given way; and the sun is veiled in mourning like a vestal in the tomb. Ah! Pilate, evil awaits thee. If thou wilt not listen to the vows of thy wife, dread the curse of a Roman Senate; dread the frowns of Caesar.”

By this time the marble stair groaned under the weight of the multitude. The Nazarene was brought back to me. I proceeded to the halls of justice, followed by my guard, and asked the people in a severe tone what they demanded.

“The death of the Nazarene,” was the reply.

“For what crime?”

“He has blasphemed; he has prophesied the ruin of the temple; he calls himself the Son of God, the Messiah, the King of the Jews.”

“Roman justice,” said I, “punishes not such offences with death.”

“Crucify him! Crucify him!” cried the relentless rabble. The vociferations of the infuriated mob shook the palace to its foundations.

There was but one who appeared to be calm in the midst of the vast multitude; it was the Nazarene. After many fruitless attempts to protect him from the fury of his merciless persecutors, I adopted a measure which at the moment appeared to me to be the only one that could save his life. I proposed, as it was their custom to deliver a prisoner on such occasions, to release Jesus and let him go free, that he might be the scapegoat, as they called it; but they said Jesus must be crucified.

I then spoke to them of the inconsistency of their course as being incompatible with their laws, showing that no criminal judge could pass sentence on a criminal unless he had fasted one whole day; and that the sentence must have the consent of the Sanhedrin, and the signature of the president of that court; that no criminal could be executed on the same day his sentence was fixed, and the next day, on the day of his execution, the Sanhedrin was required to review the whole proceeding; also, according to their law, a man was stationed a short way off on horseback to cry the name of the criminal and his crime, and the names of his witnesses, and to know if any one could testify in his favor; and the prisoner on his way to execution had the right to turn back three times and to plead any new thing in his favor. I urged all these pleas, hoping they might awe them into subjection; but they still cried, “Crucify him! Crucify him!”

I then ordered Jesus to be scourged, hoping this might satisfy them; but it only increased their fury. I then called for a basin, and washed my hands in the presence of the clamorous multitude, thus testifying that in my judgment Jesus of Nazareth had done nothing deserving of death; but in vain. It was his life these wretches thirsted for.

Often in our civil commotions have I witnessed the furious anger of the multitude, but nothing could be compared to what I witnessed on this occasion. It might have been truly said that all the phantoms of the infernal regions had assembled at Jerusalem. The crowd appeared not to walk, but to be borne off and whirled as a vortex, rolling along in living waves from the portals of the praetorium even unto Mount Zion, with howling screams, shrieks, and vociferations such as were never heard in the seditions of the Pannonia, or in the tumults of the forum.

By degrees the day darkened like a winter’s twilight, such as had been at the death of the great Julius Caesar. It was likewise the Ides of March. I, the continued governor of a rebellious province, was leaning against a column of my basilic, contemplating athwart the dreary gloom these fiends of Tartarus dragging to execution the innocent Nazarene. All around me was deserted. Jerusalem had vomited forth her indwellers through the funeral gate that leads to Gemonica.

An air of desolation and sadness enveloped me. My guards had joined the cavalry, and the centurion, with a display of power, was endeavoring to keep order. I was left alone, and my breaking heart admonished me that what was passing at that moment appertained rather to the history of the gods than that of men. A loud clamor was heard proceeding from Golgotha, which, borne on the winds, seemed to announce an agony such as was never heard by mortal ears. Dark clouds lowered over the pinnacle of the temple, and setting over the city covered it as with a veil. So dreadful were the signs that men saw both in the heavens and on the earth that Dionysius the Aeropagite is reported to have exclaimed, ‘Either the author of nature is suffering or the universe is falling apart.’

Whilst these appalling scenes of nature were transpiring, there was a dreadful earthquake in lower Egypt, which filled everybody with fear, and scared the superstitious Jews almost to death. It is said Balthasar, an aged and learned Jew of Antioch, was found dead after the excitement was over. Whether he died from alarm or grief is not known. He was a strong friend of the Nazarene.

Near the first hour of the night, I threw my mantle around me and went down into the city toward the gates of Golgotha. The sacrifice was consummated. The crowd was returning home, still agitated, it is true, but gloomy, taciturn, and desperate. What they had witnessed had stricken them with terror and remorse. I also saw my little Roman cohort pass by mournfully, the standard-bearer having veiled his eagle in token of grief; and I overheard some of the Jewish soldiers murmuring strange words, which I did not understand. Others were recounting miracles very like those which have so often smitten the Romans by the will of the gods. Sometimes, groups of men and women would halt, then, looking back toward Mount Calvary, would remain motionless in expectation of witnessing some new prodigy.

I returned to the praetorium, sad and pensive. On ascending the stairs, the steps of which were still stained with the blood of the Nazarene, I perceived an old man in a suppliant posture, and behind him several Romans in tears. He threw himself at my feet and wept most bitterly. It is painful to see an old man weep, and my heart being already overcharged with grief, we, though strangers, wept together. And in truth it seemed that the tears lay very shallow that day with many whom I perceived in the vast concourse of people. I never witnessed such an extreme revulsion of feeling. Those who betrayed and sold him, those who testified against him, those who cried, “Crucify him, we have his blood,” all slunk off like cowardly curs, and washed their teeth with vinegar. As I am told that Jesus taught a resurrection after death, if such should be the fact, I am sure it commenced in this vast crowd.

“Father,” said I to him, after gaining control of my feelings, “who are you, and what is your request?”

“I am Joseph of Arimathea,” replied he, “and am come to beg of you upon my knees the permission to bury Jesus of Nazareth.”

“Your prayer is granted,” said I to him; and at the same time I ordered Manlius to take some soldiers with him to superintend the interment, lest it should be profaned.

A few days after, the sepulchre was found empty. His disciples proclaimed all over the country that Jesus had risen from the dead, as he had foretold. This created more excitement even than the crucifixion. As to its truth, I cannot say for certain, but I have made some investigation of the matter; so you can examine for yourself, and see if I am in fault, as Herod represents.

Joseph buried Jesus in his own tomb. Whether he contemplated his resurrection or calculated to cut him another, I cannot tell. The day after he was buried [i.e., Saturday] one of the priests came to the praetorium and said they were apprehensive that his disciples intended to steal the body of Jesus and hide it, and then make it appear that he had risen from the dead, as he had foretold, and of which they were perfectly convinced. I sent him to the captain of the royal guard (Malcus) to tell him to take the Jewish soldiers, place as many around the sepulchre as were needed; then if anything should happen, they could blame themselves, and not the Romans.

When the great excitement arose about the sepulchre being found empty, I felt a deeper solicitude than ever. I sent for Malcus, who told he had placed his lieutenant, Ben Isham, with one hundred soldiers, around the sepulchre. He told me that Isham and the soldiers were very much alarmed at what had occurred there that morning. I sent for this man, Isham, who related to me, as near as I can recollect the following circumstances: He said that at about the beginning of the fourth watch they saw a soft and beautiful light over the sepulchre. He at first thought that the women had come to embalm the body of Jesus, as was their custom, but he could not see how they had gotten through the guards. While these thoughts were passing through his mind, behold, the whole place was lighted up, and there seemed to be crowds of the dead in their grave-clothes. All seemed to be shouting and filled with ecstasy, while all around and above was the most beautiful music he had ever heard; and the whole air seemed to be full of voices praising God. At this time there seemed to be a reeling and swimming of the earth, so that he turned so sick and faint that he could not stand on his feet. He said the earth seemed to swim from under him, and his senses left him, so that he knew not what did occur. I asked him in what condition he was when he came to himself. He said he was lying on the ground with his face down. I asked him if he could not have been mistaken as to the light. Was it not day that was coming in the East? He said at first he thought of that, but at a stone’s cast it was exceedingly dark; and then he remembered it was too early for day

I asked him if his dizziness might not have come from being wakened up and getting up too suddenly, as it sometimes had that effect. He said he was not, and had not been asleep all night, as the penalty was death for him to sleep on duty. He said he had let some of the soldiers sleep at a time. Some were asleep then. I asked him how long the scene lasted. He said he did not know, but he thought nearly an hour. He said it was hid by the light of day. I asked him if he went to the sepulchre after he had come to himself. He said no, because he was afraid; that just as soon as relief came, they all went to their quarters.

I asked him if he had been questioned by the priests. He said they had. They wanted him to say it was an earthquake, and that they were asleep, and offered him money to say that the disciples came and stole Jesus; but he saw no disciples; he did not know that the body was gone until he was told. I asked him what was the private opinion of those priests he had conversed with. He said that some of them thought that Jesus was no man; that he was not a human being; that he was not the son of Mary; that he was not the same that was said to be born of the virgin in Bethlehem; that the same persons had been on the earth before with Abraham and Lot, and at many times and places.

It seems to me that, if the Jewish theory be true, these conclusions are correct, for they are in accord with this man’s life, as is known and testified by both friends and foes, for the elements were no more in his hands than the clay in the hands of the potter. He could convert water into wine; he could change death into life, disease into health; he could calm the seas, still the storms, call up fish with a silver coin in its mouth. Now, I say, if he could do all these things, which he did, and many more, as the Jews all testify, and it was doing these things that created this enmity against him–he was not charged with criminal offenses, nor was he charged with violating any law, nor of wronging any individual in person, and all these facts are known to thousands, as well by his foes as by his enemies–I am almost ready to say, as did Manlius at the cross, “Truly, this was the Son of God.”

Now, noble Sovereign, this is as near the facts in the case as I can arrive at, and I have taken pains to make the statement very full, so that you may judge of my conduct upon the whole, as I hear that Antipater has said many hard things of me in this matter. With the promise of faithfulness and good wishes to my noble Sovereign,

I am your most obedient servant,
Pontius Pilate

Apocalypse of Peter (Coptic)

Translated by James Brashler and Roger A. Bullard
As the Savior was sitting in the temple in the three hundredth (year) of the covenant and the agreement of the tenth pillar, and being satisfied with the number of the living, incorruptible Majesty, he said to me, “Peter, blessed are those above belonging to the Father, who revealed life to those who are from the life, through me, since I reminded they who are built on what is strong, that they may hear my word, and distinguish words of unrighteousness and transgression of law from righteousness, as being from the height of every word of this Pleroma of truth, having been enlightened in good pleasure by him whom the principalities sought. But they did not find him, nor was he mentioned among any generation of the prophets. He has now appeared among these, in him who appeared, who is the Son of Man, who is exalted above the heavens in a fear of men of like essence. But you yourself, Peter, become perfect in accordance with your name with myself, the one who chose you, because from you I have established a base for the remnant whom I have summoned to knowledge. Therefore be strong until the imitation of righteousness – of him who had summoned you, having summoned you to know him in a way which is worth doing because of the rejection which happened to him, and the sinews of his hands and his feet, and the crowning by those of the middle region, and the body of his radiance which they bring in hope of service because of a reward of honor – as he was about to reprove you three times in this night.”

And as he was saying these things, I saw the priests and the people running up to us with stones, as if they would kill us; and I was afraid that we were going to die.

And he said to me, “Peter, I have told you many times that they are blind ones who have no guide. If you want to know their blindness, put your hands upon (your) eyes – your robe – and say what you see.”

But when I had done it, I did not see anything. I said “No one sees (this way).”

Again he told me, “Do it again.”

And there came in me fear with joy, for I saw a new light greater than the light of day. Then it came down upon the Savior. And I told him about those things which I saw.

And he said to me again, “Lift up your hands and listen to what the priests and the people are saying.”

And I listened to the priests as they sat with the scribes. The multitudes were shouting with their voice.

When he heard these things from me he said to me, “Prick up your ears and listen to the things they are saying.”

And I listened again, “As you sit, they are praising you”.

And when I said these things, the Savior said, “I have told you that these (people) are blind and deaf. Now then, listen to the things which they are telling you in a mystery, and guard them, Do not tell them to the sons of this age. For they shall blaspheme you in these ages since they are ignorant of you, but they will praise you in knowledge.”

“For many will accept our teaching in the beginning. And they will turn from them again by the will of the Father of their error, because they have done what he wanted. And he will reveal them in his judgment, i.e., the servants of the Word. But those who became mingled with these shall become their prisoners, since they are without perception. And the guileless, good, pure one they push to the worker of death, and to the kingdom of those who praise Christ in a restoration. And they praise the men of the propagation of falsehood, those who will come after you. And they will cleave to the name of a dead man, thinking that they will become pure. But they will become greatly defiled and they will fall into a name of error, and into the hand of an evil, cunning man and a manifold dogma, and they will be ruled without law.”

“For some of them will blaspheme the truth and proclaim evil teaching. And they will say evil things against each other. Some will be named: (those) who stand in (the) strength of the archons, of a man and a naked woman who is manifold and subject to much suffering. And those who say these things will ask about dreams. And if they say that a dream came from a demon worthy of their error, then they shall be given perdition instead of incorruption.”

“For evil cannot produce good fruit. For the place from which each of them is produces that which is like itself; for not every soul is of the truth, nor of immortality. For every soul of these ages has death assigned to it in our view, because it is always a slave, since it is created for its desires and their eternal destruction, in which they are and from which they are. They love the creatures of the matter which came forth with them.”

“But the immortal souls are not like these, O Peter. But indeed, as long as the hour is not yet come, it (the immortal soul) shall resemble a mortal one. But it shall not reveal its nature, that it alone is the immortal one, and thinks about immortality, having faith, and desiring to renounce these things.”

“For people do not gather figs from thorns or from thorn trees, if they are wise, nor grapes from thistles. For, on the one hand, that which is always becoming is in that from which it is, being from what is not good, which becomes destruction for it and death. But that which comes to be in the Eternal One is in the One of the life and the immortality of the life which they resemble.”

“Therefore all that which exists not will dissolve into what exists not. For deaf and blind ones join only with their own kind.”

“But others shall change from evil words and misleading mysteries. Some who do not understand mystery speak of things which they do not understand, but they will boast that the mystery of the truth is theirs alone. And in haughtiness they shall grasp at pride, to envy the immortal soul which has become a pledge. For every authority, rule, and power of the aeons wishes to be with these in the creation of the world, in order that those who are not, having been forgotten by those that are, may praise them, though they have not been saved, nor have they been brought to the Way by them, always wishing that they may become imperishable ones. For if the immortal soul receives power in an intellectual spirit -. But immediately they join with one of those who misled them.”

“But many others, who oppose the truth and are the messengers of error, will set up their error and their law against these pure thoughts of mine, as looking out from one (perspective) thinking that good and evil are from one (source). They do business in my word. And they will propagate harsh fate. The race of immortal souls will go in it in vain, until my Parousia. For they shall come out of them – and my forgiveness of their transgressions, into which they fell through their adversaries, whose ransom I got from the slavery in which they were, to give them freedom that they may create an imitation remnant in the name of a dead man, who is Hermas, of the first-born of unrighteousness, in order that the light which exists may not believed by the little ones. But those of this sort are the workers who will be cast into the outer darkness, away from the sons of light. For neither will they enter, nor do they permit those who are going up to their approval for their release.”

“And still others of them who suffer think that they will perfect the wisdom of the brotherhood which really exists, which is the spiritual fellowship of those united in communion, through which the wedding of incorruptibility shall be revealed. The kindred race of the sisterhood will appear as an imitation. These are the ones who oppress their brothers, saying to them, “Through this our God has pity, since salvation comes to us through this,” not knowing the punishment of those who are made glad by those who have done this thing to the little ones whom they saw, (and) whom they took prisoner.”

“And there shall be others of those who are outside our number who name themselves bishop and also deacons, as if they have received their authority from God. They bend themselves under the judgment of the leaders. Those people are dry canals.”

But I said ” I am afraid because of what you have told me, that indeed little (ones) are, in our view, the counterfeit ones, indeed, that there are multitudes that will mislead other multitudes of living ones, and destroy them among themselves. And when they speak your name they will be believed.”

The Savior said, “For a time determined for them in proportion to their error they will rule over the little ones. And after the completion of the error, the never-aging one of the immortal understanding shall become young, and they (the little ones) shall rule over those who are their rulers. The root of their error he shall pluck out, and he shall put it to shame so that it shall be manifest in all the impudence which it has assumed to itself. And such ones shall become unchangeable, O Peter.”

“Come therefore, let us go on with the completion of the will of the incorruptible Father. For behold, those who will bring them judgment are coming, and they will put them to shame. But me they cannot touch. And you, O Peter, shall stand in their midst. Do not be afraid because of your cowardice. Their minds shall be closed, for the invisible one has opposed them.”

When he had said those things, I saw him seemingly being seized by them. And I said “What do I see, O Lord? That it is you yourself whom they take, and that you are grasping me? Or who is this one, glad and laughing on the tree? And is it another one whose feet and hands they are striking?”

The Savior said to me, “He whom you saw on the tree, glad and laughing, this is the living Jesus. But this one into whose hands and feet they drive the nails is his fleshly part, which is the substitute being put to shame, the one who came into being in his likeness. But look at him and me.”

But I, when I had looked, said “Lord, no one is looking at you. Let us flee this place.”

But he said to me, “I have told you, ‘Leave the blind alone!’. And you, see how they do not know what they are saying. For the son of their glory instead of my servant, they have put to shame.”

And I saw someone about to approach us resembling him, even him who was laughing on the tree. And he was <filled> with a Holy Spirit, and he is the Savior. And there was a great, ineffable light around them, and the multitude of ineffable and invisible angels blessing them. And when I looked at him, the one who gives praise was revealed.

And he said to me, “Be strong, for you are the one to whom these mysteries have been given, to know them through revelation, that he whom they crucified is the first-born, and the home of demons, and the stony vessel in which they dwell, of Elohim, of the cross, which is under the Law. But he who stands near him is the living Savior, the first in him, whom they seized and released, who stands joyfully looking at those who did him violence, while they are divided among themselves. Therefore he laughs at their lack of perception, knowing that they are born blind. So then the one susceptible to suffering shall come, since the body is the substitute. But what they released was my incorporeal body. But I am the intellectual Spirit filled with radiant light. He whom you saw coming to me is our intellectual Pleroma, which unites the perfect light with my Holy Spirit.”

“These things, then, which you saw you shall present to those of another race who are not of this age. For there will be no honor in any man who is not immortal, but only (in) those who were chosen from an immortal substance, which has shown that it is able to contain him who gives his abundance. Therefore I said, ‘Every one who has, it will be given to him, and he will have plenty.’ But he who does not have, that is, the man of this place, who is completely dead, who is removed from the planting of the creation of what is begotten, whom, if one of the immortal essence appears, they think that they possess him – it will be taken from him and be added to the one who is. You, therefore, be courageous and do not fear at all. For I shall be with you in order that none of your enemies may prevail unto you. Peace be to you, Be strong!”

When he (Jesus) had said these things, he (Peter) came to himself.

 

Gospel of Peter

THE GOSPEL ACCORDING TO PETER

1 But of the Jews none washed his hands, neither Herod nor any one of his judges. And when they had refused to wash them, Pilate rose up. And then Herod the king commandeth that the Lord be taken, saying to them, What things soever I commanded you to do unto him, do.

2 And there was standing there Joseph the friend of Pilate and of the Lord; and, knowing that they were about to crucify him, he came to Pilate and asked the body of the Lord for burial. And Pilate sent to Herod and asked his body. And Herod said, Brother Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on: for it is written in the law, that the sun set not upon one that hath been put to death.

3 And he delivered him to the people on the day before the unleavened bread, their feast. And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him. And they clothed him with purple, and set him on the seat of judgement, saying, Judge righteously, O king of Israel. And one of them brought a crown of thorns and put it on the head of the Lord. And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honour let us honour the Son of God.

4 And they brought two malefactors, and they crucified the Lord between them. But he held his peace, as though having no pain. And when they had raised the cross, they wrote the title: This is the king of Israel. And having set his garments before him they parted them among them, and cast lots for them. And one of those malefactors reproached them, saying, We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you? And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.

5 And it was noon, and darkness came over all Judaea: and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death. And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink, and fulfilled all things, and accomplished their sins against their own head. And many went about with lamps, supposing that it was night, and fell down. And the Lord cried out, saying, My power, my power, thou hast forsaken me. And when he had said it he was taken up. And in that hour the vail of the temple of Jerusalem was rent in twain.

6 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose. Then the sun shone, and it was found the ninth hour: and the Jews rejoiced, and gave his body to Joseph that he might bury it, since he had seen what good things he had done. And he took the Lord, and washed him, and rolled him in a linen cloth, and brought him into his own tomb, which was called the Garden of Joseph.

7 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say, Woe for our sins: the judgement hath drawn nigh, and the end of Jerusalem. And I with my companions was grieved; and being wounded in mind we hid ourselves: for we were being sought for by them as malefactors, and as wishing to set fire to the temple. And upon all these things we fasted and sat mourning and weeping night and day until the sabbath.

8 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts saying, If by his death these most mighty signs have come to pass, see how righteous he is,–the eiders were afraid and came to Pilate, beseeching him and saying, Give us soldiers, that we may guard his sepulchre for three days, lest his disciples come and steal him away, and the people suppose that he is risen from the dead and do us evil. And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came elders and scribes to the sepulchre, and having rolled a great stone together with the centurion and the soldiers, they all together who were there set it at the door of the sepulchre; and they affixed seven seals, and they pitched a tent there and guarded it. And early in the morning as the sabbath. was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.

9 And in the night in which the Lord’s day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; and they saw the heavens opened, and two men descend from thence with great light and approach the tomb. And that stone which was put at the door rolled of itself and made way in part; and the tomb was opened, and both the young men entered in.

10 When therefore those soldiers saw it, they awakened the centurion and the elders; for they too were hard by keeping guard. And, as they declared what things they had seen, again they see three men come forth from the tomb, and two of them supporting one, and a cross following them: and of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens. And they heard a voice from the heavens, saying, Thou hast preached to them that sleep. And a response was heard from the cross, Yea.

11 They therefore considered one with another whether to go away and shew these things to Pilate. And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre. When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God. Pilate answered and said, I am pure from the blood of the Son of God: but it was ye who determined this. Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen: For it is better, say they, for us to be guilty of the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned. Pilate therefore commanded the centurion and the soldiers to say nothing.

12 And at dawn upon the Lord’s day Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord’s sepulchre the things which women are wont to do for those that die and for those that are beloved by them–she took her friends with her and came to the sepulchre where he was laid. And they feared lest the Jews should see them, and they said, Although on that day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre. But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.

13 And they went and found the tomb opened, and coming near they looked in there; and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright: who said to them, Wherefore are ye come? Whom seek ye? Him that was crucified? He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here]; for he is risen and gone thither, whence he was sent. Then the women feared and fled.

14 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended. But we, the twelve disciples of the Lord, wept and were grieved: and each one, being grieved for that which was come to pass, departed to his home. But I Simon Peter and Andrew my brother took our nets and went to the sea; and there was with us Levi the son of Alphaeus, whom the Lord . . .

MATTHEW XXVII.

24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

25 Then answered all the people, and said, His blood be on us, and on our children.

[cf. v. 57.]

26. Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

28 And they stripped him, and put on him a scarlet robe.

29 And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

30 And they spit upon

MARK XV.

[cf. v. 43.]

[cf. v. 42.]

15 And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified.

16 And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.

17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 And began to salute him, Hail, King of the Jews!

19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him.

LUKE XXIII.

[2 cf. Lk. xxiii. 7.]

[3 cf. Lk. xxii. 66; Acts iv 27.]

[cf. v. 50.]

[4 cf. Lk. xxiii. 12.]

24 And Pilate gave sentence that it should be as they required.

25 And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

JOHN XIX.

[1 cf. John passim.]

[cf. v. 38.]

[cf. xix. 31.]

16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.

PETER.

1 But of the Jews none washed his hands, neither Herod nor any one of his judges.

2 And when they had refused to wash them, Pilate rose up. And then Herod the king commandeth that the Lord be taken, saying to them, What things soever I commanded you to do unto him, do.

3 And there was come there Joseph the friend of Pilate and of the Lord; and, knowing that they were about to crucify him, he came to Pilate and asked the body of the Lord for burial.

4 And Pilate sent to Herod and asked his body.

5 And Herod said, Brother Pilate, even if no one had asked for him, we purposed to bury him, especially as the sabbath draweth on: for it is written in the law, that the sun set not upon one that hath been put to death. And he delivered him to the people on the day before the unleavened bread, their feast.

6 And they took the Lord and pushed him as they ran, and said, Let us drag away the Son of God, having obtained power over him.

7 And they clothed him with purple, and set him on the seat of judgement, saying, Judge righteously, O King of Israel. And one of them brought a crown of thorns and put it on the head of the Lord. And others stood and spat in his eyes, and others smote his cheeks: others pricked him with a reed; and some scourged him, saying, With this honour let us honour the Son of God.

MATTHEW. him, and took the reed, and smote him on the head.

31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

32 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

33 And when they were come unto a place called Golgotha, that MARK.

20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.

21 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

22 And they bring him unto the place Golgotha, which is, LUKE.

26 And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

27 And there followed him a great company of people, and of women, which also bewailed and lamented him.

28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

29 For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

31 For if they do these things in a green tree, what shall be done in the dry?

32 And there were also two other, malefactors, led with him to be put to death.

33 And when they were come to the place, which is called Calvary, JOHN.

17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:

PETER.

MATTHEW. is to say, a place of a skull, 34 They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

35 And they crucified him; and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

36 And sitting down they watched him there; 37 And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

38 Then were there two thieves crucified with him, one on the right hand, and another on the left.

39 And they that MARK. being interpreted, The place of a skull.

23 And they gave him to drink wine mingled with myrrh: but he received it not.

24 And when they had crucified him, they parted his garments, casting lots upon them, what every man should take.

25 And it was the third hour, and they crucified him.

26 And the superscription of his accusation was written over, THE KING OF THE JEWS.

27 And with him they crucify two thieves; the one on his right hand, and the other on his left.

28 And the scripture LUKE. there they crucified him, and the malefactors, one on the right hand, and the other on the left.

34 Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

36 And the soldiers also mocked him, coming to him, and offering him vinegar, 37 And saying, If thou be the King of the Jews, save thyself.

38 And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE jews.

JOHN.

18 Where they crucified him, and two other with him, on either side one, and Jesus in the midst.

[cf. vv. 23, 24.]

19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was

PETER.

10 And they brought two malefactors, and they crucified the Lord between them.

But he held his peace, as though having no pain.

11 And when they had raised the cross, they wrote upon it, This is the King of Israel.

12 And having set his garments before him, they parted them among them, and cast lots for them.

MATTHEW. passed by reviled him, wagging their heads, 40 And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

41 Likewise also the chief priests mocking him, with the scribes and elders, said, 42 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

43 He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

[cf. v. 35.]

44 The thieves also, which were crucified with him, cast the same in his teeth.

MARK. was fulfilled, which saith, And he was numbered with the transgressors.

29 And they that passed by railed on him, wagging their heads and saying, Ah, thou that destroyest the temple, and buildest it in three days, 30 Save thyself, and come down from the cross.

31 Likewise also the chief priests mocking said among themselves with the scribes, He saved others; himself he cannot save.

32 Let Christ the King of Israel descend now from the cross, that we may see and believe.

[cf. v. 24.]

And they that were crucified with him reviled him.

LUKE.

39 And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and, us.

40 But the other answering rebuked him, saying, Dost not thou fear God, seeing thou JOHN. written in Hebrew, and Greek, and Latin.

21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews.

22 Pilate answered, What I have written I have written.

23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout.

24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.

PETER.

[cf.V. 12.]

13 And one of those malefactors reproached them, saying, We for the evils that we have done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath he done to you?

MATTHEW.

45 Now from the sixth hour there was darkness over all the land unto the ninth hour.

46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

MARK.

33 And when the sixth hour was come, there was darkness over the whole land until the ninth hour.

34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

LUKE. art in the same condemnation?

41 And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

42 And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

43 And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

45 And the sun was darkened, and the veil of the temple was rent in the midst.

JOHN.

25 Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.

26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!

27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home.

PETER.

14 And they, being angered at him, commanded that his legs should not be broken, that he might die in torment.

15 And it was noon, and darkness came over all Judaea: and they were troubled and distressed, lest the sun had set, whilst he was yet alive: [for] it is written for them, that the sun set not on him that hath been put to death.

MATTHEW.

47 Some of them that stood there, when they heard that, said, This man calleth for Elias.

48 And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

49 The rest said, Let be, let us see whether Elias will come to save him.

50 Jesus, when he had cried again with a loud voice, yielded up the ghost.

51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 52 And the graves were opened; and many bodies of the saints which slept arose, 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

MARK.

35 And some of them that stood by, when they heard it, said, Behold, he calleth Elias.

36 And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down.

37 And Jesus cried with a loud voice, and gave up the ghost.

38 And the veil of the temple was rent in twain from the top to the bottom.

LUKE.

46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

JOHN.

28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

29 Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.

30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.

32 Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

33 But when they came to Jesus, and saw that he was dead already, they brake not his legs:

PETER.

16 And one of them said, Give him to drink gall with vinegar. And they mixed and gave him to drink, 17 and fulfilled all things, and accomplished their sins against their own head.

18 And many went about with lamps, supposing that it was night, and fell down. 19 And the Lord cried out, saying, My power, my power, thou hast forsaken me.

And when he had said it he was taken up.

20 And in that hour the vail of the temple of Jerusalem was rent in twain.

MATTHEW.

54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

55 And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee’s children.

57 When the even was come, there came a rich man of Arimathaea, named Joseph,who also himself was Jesus’ disciple:

MARK.

39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 41 (Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

42 And now when the even was come, because it was the preparation, that is, the day before the sabbath, 43 Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate LUKE.

47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

49 And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:

51 (The same had not JOHN.

34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

35 And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe.

36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

37 And again another scripture saith, They shall look on him whom they pierced.

38 And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might

PETER.

21 And then they drew out the nails from the hands of the Lord, and laid him upon the earth, and the whole earth quaked, and great fear arose.

22 Then the sun shone, and it was found the ninth hour:

23 and the Jews rejoiced, and

MATTHEW.

58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

61 And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

MARK. and craved the body of Jesus.

44 And Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead.

45 And when he knew it of the centurion, he gave the body to Joseph.

46 And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre.

47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid.

LUKE. consented to the counsel and deed of them; ) he was of Arimathaea, a city of the Jews: who also himself waited for the kingdom of God.

52 This man went unto Pilate, and begged the body of Jesus.

53 And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

54 And that day was the preparation, and the sabbath drew on.

55 And the women also,which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

JOHN. take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus.

39 And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight.

40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.

41 Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.

42 There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.

PETER. gave his body to Joseph that he might bury it, since he had seen what good things he had done.

24 And he took the Lord, and washed him, and wrapped him in a linen cloth, and brought him into his own tomb, which was called the Garden of Joseph.

25 Then the Jews and the elders and the priests, perceiving what evil they had done to themselves, began to lament and to say, Woe for our sins: the judgement hath drawn nigh, and the end of Jerusalem.

26 And I with my companions was grieved; and being wounded in mind we hid ourselves: for we were being sought for by them as malefactors, and as wishing to set fire to the temple.

MATTHEW.

[1 cf. Mt. ix. 15.]

62 NOW the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

64 Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

66 So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

MARK.

[1 cf. Mk. ii. 20.]

[2 cf. Mk. xvi. 10.]

LUKE.

JOHN.

PETER.

27 And upon all these things we fasted 1 and sat mourning 2 and weeping 2 night and day until the sabbath.

28 But the scribes and Pharisees and elders being gathered together one with another, when they heard that all the people murmured and beat their breasts, saying, If by his death these most mighty signs have come to pass, see how just he is,–29 the elders were afraid and came to Pilate, beseeching him and saying, 30 Give us soldiers, that we may guard his sepulchre for three days, lest his disciples come and steal him away, and the people suppose that he is risen from the dead and do us evil.

31 And Pilate gave them Petronius the centurion with soldiers to guard the tomb. And with them came the elders and scribes to the sepulchre, 32 And having rolled a great stone together with the centurion and the soldiers, they all together who were there set it at the door of the sepulchre; 33 And they affixed seven seals, and they pitched a tent there and guarded it.

34 And early in the morning as the sabbath was drawing on, there came a multitude from Jerusalem and the region round about, that they might see the sepulchre that was sealed.

35 And in the night in which the Lord’s day was drawing on, as the soldiers kept guard two by two in a watch, there was a great voice in the heaven; 36 and they saw the heavens opened, and two men descend from thence with great light and approach the tomb. 37 And that stone which was put at the door rolled of itself and made way in part; and the tomb was opened, and both the young men entered in.

38 When therefore those soldiers saw it, they awakened the centurion and the elders,–for they too were hard by keeping guard; 39 and, as they declared what things they had seen, again they see three men coming forth from the tomb, and two of them supporting one, and a cross following them. 40 And of the two the head reached unto the heaven, but the head of him that was led by them overpassed the heavens. 41 And they heard a voice from the heavens, saying, Hast thou preached to them that sleep? 42 And a response was heard from the cross, Yea.

43 They therefore considered one with another whether to go away and shew these things to Pilate. 44 And while they yet thought thereon, the heavens again are seen to open, and a certain man to descend and enter into the sepulchre. 45 When the centurion and they that were with him saw these things, they hastened in the night to Pilate, leaving the tomb which they were

MATTHEW.

[cf. Mt. xxvii. 24.]

CHAPTER XXVIII.

1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.

2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.

3 His countenance was like lightning, and his raiment white as snow:

MARK.

CHAPTER XVI.

1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

2 And very early in the morning the first day of the week, they came unto the sepulchre at the rising of the sun.

3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre?

4 And when they looked, they saw that the stone was rolled away: for it was very great.

5 And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.

LUKE.

CHAPTER XXIV.

1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

2 And they found the stone rolled away from the sepulchre.

3 And they entered in, and found not the body of the Lord Jesus.

4 And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:

5 And as they were afraid, and bowed down their faces to the earth, JOHN.

CHAPTER XX.

1 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

PETER. watching, and declared all things which they had seen, being greatly distressed and saying, Truly he was the Son of God. 46 Pilate answered and said, I am pure from the blood of the Son of God: but ye determined this.

47 Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say nothing of the things which they had seen: 48 For it is better, say they, for us to incur the greatest sin before God, and not to fall into the bands of the people of the Jews and to be stoned. 49 Pilate therefore commanded the centurion and the soldiers to say nothing.

50 And at dawn upon the Lord’s day, Mary Magdalen, a disciple of the Lord, fearing because of the Jews, since they were burning with wrath, had not done at the Lord’s sepulchre the things which the women are wont to do for those that die and for those that are beloved by them–51 she took her friends with her and came to the sepulchre where he was laid.

52 And they feared lest the Jews should see them, and they said, Although on the day on which he was crucified we could not weep and lament, yet now let us do these things at his sepulchre.

53 But who shall roll away for us the stone that was laid at the door of the sepulchre, that we may enter in and sit by him and do the things that are due? 54 For the stone was great, and we fear lest some one see us. And if we cannot, yet if we but set at the door the things which we bring for a memorial of him, we will weep and lament, until we come unto our home.

55 And they went away and found the tomb opened, and coming near they looked in there; and they see there a certain young man sitting in the midst of the tomb, beautiful and clothed in a robe exceeding bright;

MATTHEW.

4 And for fear of him the keepers did shake, and became as dead 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified.

6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay.

7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you.

8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word.

MARK.

6 And he saith unto them, Be not affrighted: ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.

7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.

8 And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they any thing to any man; for they were afraid.

[Levi, etc.; cf. Mk. ii.

LUKE. they said unto them, Why seek ye the living among the dead?

6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, 7 Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

8 And they remembered his words, 9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.

JOHN.

PETER. who said to them, 56 Wherefore are ye come? Whom seek ye? Him that was crucified? He is risen and gone. But if ye believe not, look in and see the place where he lay, that he is not [here]; for he is risen and gone away thither, whence he was sent.

57 Then the women feared and fled.

58 Now it was the last day of the unleavened bread, and many were going forth, returning to their homes, as the feast was ended. 59 But we, the twelve disciples of the Lord, mourned and were grieved: and each one, being grieved for that which was come to pass, departed to his home. 60 But I, Simon Peter and Andrew my brother, took our nets and went to the sea; and there was with us Levi the son of Alphaeus, whom the Lord . . .

The Prayer of the Apostle Paul

(Approximately two lines are missing.)

… your light, give me your mercy! My Redeemer, redeem me, for I am yours; the one who has come forth from you. You are my mind; bring me forth! You are my treasure house; open for me! You are my fullness; take me to you! You are (my) repose; give me the perfect thing that cannot be grasped!

I invoke you, the one who is and who pre-existed in the name which is exalted above every name, through Jesus Christ, the Lord of Lords, the King of the ages; give me your gifts, of which you do not repent, through the Son of Man, the Spirit, the Paraclete of truth. Give me authority when I ask you; give healing for my body when I ask you through the Evangelist, and redeem my eternal light soul and my spirit. And the First-born of the Pleroma of grace — reveal him to my mind!

Grant what no angel eye has seen and no archon ear (has) heard, and what has not entered into the human heart which came to be angelic and (modelled) after the image of the psychic God when it was formed in the beginning, since I have faith and hope. And place upon me your beloved, elect, and blessed greatness, the First-born, the First-begotten, and the wonderful mystery of your house; for yours is the power and the glory and the praise and the greatness for ever and ever. Amen.

Perpetua and Felicitas

PREFACE

If ancient illustrations of faith which both testify to God’s grace and tend to man’s edification are collected in writing, so that by the perusal of them, as if by the reproduction of the facts, as well God may be honoured, as man may be strengthened; why should not new instances be also collected, that shall be equally suitable for both purposes — if only on the ground that these modern examples will one day become ancient and available for posterity, although in their present time they are esteemed of less authority, by reason of the presumed veneration for antiquity? But let men look to it, if they judge the power of the Holy Spirit to be one, according to the times and seasons; since some things of later date must be esteemed of more account as being nearer to the very last times, in accordance with the exuberance of grace manifested to the final periods determined for the world. For “in the last days, saith the Lord, I will pour out of my Spirit upon all flesh; and their sons and their daughters shall prophesy. And upon my servants and my handmaidens will I pour out of my Spirit; and your young men shall see visions, and your old men shall dream dreams.” And thus we — who both acknowledge and reverence, even as we do the prophecies, modern visions as equally promised to us, and consider the other powers of the Holy Spirit as an agency of the Church for which also He was sent, administering all gifts in all, even as the Lord distributed to every one as well needfully collect them in writing, as commemorate them in reading to God’s glory; that so no weakness or despondency of faith may suppose that the divine grace abode only among the ancients, whether in respect of the condescension that raised up martyrs, or that gave revelations; since God always carries into effect what He has promised, for a testimony to unbelievers, to believers for a benefit. And we therefore, what we have heard and handled, declare also to you, brethren and little children, that as well you who were concerned in these matters may be reminded of them again to the glory of the Lord, as that you who know them by report may have communion with the blessed martyrs, and through them with the Lord Jesus Christ, to whom be glory and honour, for ever and ever. Amen.

CHAPTER I
WHEN THE SAINTS WERE APPREHENDED, ST. PERPETUA SUCCESSFULLY RESISTED HER FATHER’S PLEADING, WAS BAPTIZED WITH THE OTHERS, WAS THRUST INTO A FILTHY DUNGEON. ANXIOUS ABOUT HER INFANT, BY A VISION GRANTED TO HER, SHE UNDERSTOOD THAT HER MARTYRDOM WOULD TAKE PLACE VERY SHORTLY.

1. The young catechumens, Revocatus and his fellow-servant Felicitas, Saturninus and Secundulus, were apprehended. And among them also was Vivia Perpetua, respectably born, liberally educated, a married matron, having a father and mother and two brothers, one of whom, like herself, was a catechumen, and a son an infant at the breast. She herself was about twenty-two years of age. From this point onward she shall herself narrate the whole course of her martyrdom, as she left it described by her own hand and with her own mind.

2. “While” says she, “we were still with the persecutors, and my father, for the sake of his affection for me, was persisting in seeking to turn me away, and to cast me down from the faith — ‘Father,’ said I, ‘do you see, let us say, this vessel lying here to be a little pitcher, or something else?’ And he said, ‘I see it to be so.’ And I replied to him, ‘Can it be called by any other name than what it is?’ And he said, ‘No.’ ‘Neither can I call myself anything else than what I am, a Christian.’ Then my father, provoked at this saying, threw himself upon me, as if he would tear my eyes out. But he only distressed me, and went away overcome by the devil’s arguments. Then, in a few days after I had been without my father, I gave thanks to the Lord; and his absence became a source of consolation to me. In that same interval of a few days we were baptized, and to me the Spirit prescribed that in the water baptism nothing else was to be sought for bodily endurance. After a few days we are taken into the dungeon, and I was very much afraid, because I had never felt such darkness. O terrible day! O the fierce heat of the shock of the soldiery, because of the crowds! I was very unusually distressed by my anxiety for my infant. There were present there Tertius and Pomponius, the blessed deacons who ministered to us, and had arranged by means of a gratuity that we might be refreshed by being sent out for a few hours into a pleasanter part of the prison. Then going out of the dungeon, all attended to their own wants. I suckled my child, which was now enfeebled with hunger. In my anxiety for it, I addressed my mother and comforted my brother, and commended to their care my son. I was languishing because I had seen them languishing on my account. Such solicitude I suffered for many days, and I obtained for my infant to remain in the dungeon with me; and forthwith I grew strong and was relieved from distress and anxiety about my infant; and the dungeon became to me as it were a palace, so that I preferred being there to being elsewhere.

3. “Then my brother said to me, ‘My dear sister, you are already in a position of great dignity, and are such that you may ask for a vision, and that it may be made known to you whether this is to result in a passion or an escape.’ And I, who knew that I was privileged to converse with the Lord, whose kindnesses I had found to be so great, boldly promised him, and said, ‘Tomorrow I will tell you.’ And I asked, and this was what was shown me. I saw a golden ladder of marvellous height, reaching up even to heaven, and very narrow, so that persons could only ascend it one by one; and on the sides of the ladder was fixed every kind of iron weapon. There were there swords, lances, hooks, daggers; so that if any one went up carelessly, or not looking upwards, he would be torn to pieces and his flesh would cleave to the iron weapons. And under the ladder itself was crouching a dragon of wonderful size, who lay in wait for those who ascended, and frightened them from the ascent. And Saturus went up first, who had subsequently delivered himself up freely on our account, not having been present at the time that we were taken prisoners. And he attained the top of the ladder, and turned towards me, and said to me, Perpetua, I am waiting for you; but be careful that the dragon do not bite you.’ And I said, ‘In the name of the Lord Jesus Christ, he shall not hurt me.’ And from under the ladder itself, as if in fear of me, he slowly lifted up his head; and as I trod upon the first step, I trod upon his head. And I went up, and I saw an immense extent of garden, and in the midst of the garden a white-haired man sitting in the dress of a shepherd, of a large stature, milking sheep; and standing around were many thousand white-robed ones. And he raised his head, and looked upon me, and said to me, ‘Thou are welcome, daughter.’ And he called me, and from the cheese as he was milking he gave me as it were a little cake, and I received it with folded hands; and I ate it, and all who stood around said Amen. And at the sound of their voices I was awakened, still tasting a sweetness which I cannot describe. And I immediately related this to my brother, and we understood that it was to be a passion, and we ceased henceforth to have any hope in this world.

CHAPTER II
PERPETUA, WHEN BESIEGED BY HER FATHER, COMFORTS HIM. WHEN LED WITH OTHERS TO THE TRIBUNAL, SHE AVOWS HERSELF A CHRISTIAN, AND IS CONDEMNED WITH THE REST TO THE WILD BEASTS. SHE PRAYS FOR HER BROTHER DINOCRATES, WHO WAS DEAD.

I. “After a few days there prevailed a report that we should be heard. And then my father came to me from the city, worn out with anxiety. He came up to me, that he might cast me down, saying, ‘Have pity my daughter, on my grey hairs. Have pity on your father, if I am worthy to be called a father by you. If with these hands I have brought you up to this flower of your age, if I have preferred you to all your brothers, do not deliver me up to the scorn of men. Have regard to your brothers, have regard to your mother and your aunt, have regard to your son, who will not be able to live after you.

Lay aside your courage, and do not bring us all to destruction; for none of us will speak in freedom if you should suffer anything.’ These things said my father in his affection, kissing my hands, and throwing himself at my feet; and with tears he called me not Daughter, but Lady. And I grieved over the grey hairs of my father, that he alone of all my family would not rejoice over my passion. And I comforted him, saying, ‘On that scaffold whatever God wills shall happen. For know that we are not placed in our own power, but in that of God.’ And he departed from me in sorrrow.

2. “Another day, while we were at dinner, we were suddenly taken away to be heard, and we arrived at the town-hall. At once the rumour spread through the neighbourhood of the public place, and an immense number of people were gathered together. We mount the platform. The rest were interrogated, and confessed. Then they came to me, and my father immediately appeared with my boy, and withdrew me from the step, and said in a supplicating tone, ‘Have pity on your babe.’ And Hilarianus the procurator, who had just received the power of life and death in the place of the proconsul Minucius Timinianus, who was deceased, said, ‘Spare the grey hairs of your father, spare the infancy of your boy, offer sacrifice for the well-being of the emperors.’ And I replied, ‘I will not do so.’ Hilarianus said, ‘Are you a Christian?’ And I replied, ‘I am a Christian.’

And as my father stood there to cast me down from the faith, he was ordered by Hilarianus to be thrown down, and was beaten with rods. And my father’s misfortune grieved me as if I myself had been beaten, I so grieved for his wretched old age. The procurator then delivers judgment on all of us, and condemns us to the wild beasts, and we went down cheerfully to the dungeon. Then, because my child had been used to receive suck from me, and to stay with me in the prison, I send Pomponius the deacon to my father to ask for the infant, but my father would not give it him. And even as God willed it, the child no long desired the breast, nor did my breast cause me uneasiness, lest I should be tormented by care for my babe and by the pain of my breasts at once.

3. “After a few days, whilst we were all praying, on a sudden, in the middle of our prayer, there came to me a word, and I named Dinocrates; and I was amazed that that name had never come into my mind until then, and I was grieved as I remembered his misfortune. And I felt myself immediately to be worthy, and to be called on to ask on his behalf. And for him I began earnestly to make supplication, and to cry with groaning to the Lord. Without delay, on that very night, this was shown to me in a vision. I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid colour, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age? who died miserably with disease — his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other. And moreover, in the same place where Dinocrates was, there was a pool full of water, having its brink higher than was the stature of the boy; and Dinocrates raised himself up as if to drink. And I was grieved that, although that pool held water, still, on account of the height to its brink, he could not drink. And I was aroused, and knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then was the birthday of Geta Caesar, and I made my prayer for my brother day and night, groaning and weeping that he might be granted to me.

4. “Then, on the day on which we remained in fetters, this was shown to me. I saw that that place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. And where there had been a wound, I saw a scar; and that pool which I had before seen, I saw now with its margin lowered even to the boy’s navel. And one drew water from the pool incessantly, and upon its brink was a goblet filled with water; and Dinocrates drew near and began to drink from it, and the goblet did not fail. And when he was satisfied, he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment.

CHAPTER III
PERPETUA IS AGAIN TEMPTED BY HER FATHER. HER THIRD VISION, WHEREIN SHE IS LED AWAY TO STRUGGLE AGAINST AN EGYPTIAN. SHE FIGHTS, CONQUERS, AND RECEIVES THE REWARD.

1. “Again, after a few days, Pudens, a soldier, an assistant overseer of the prison, who began to regard us in great esteem, perceiving that the great power of God was in us, admitted many brethren to see us, that both we and they might be mutually refreshed. And when the day of the exhibition drew near my father, worn with suffering, came in to me, and began to tear out his beard, and to throw himself on the earth, and to cast himself down on his face, and to reproach his years, and to utter such words as might move all creation. I grieved for his unhappy old age.

2. “The day before that on which we were to fight, I saw in a vision that Pomponius the deacon came hither to the gate of the prison, and knocked vehemently. I went out to him, and opened the gate for him; and he was clothed in a richly ornamented white robe, and he had on manifold calliculae. And he said to me, ‘Perpetua, we are waiting for you; come!’ And he held his hand to me, and we began to go through rough and winding places. Scarcely at length had we arrived breathless at the amphitheatre, when he led me into the middle of the arena, and said to me, ‘Do not fear, I am here with you, and I am labouring with you;’ and he departed. And I gazed upon an immense assembly in astonishment. And because I knew that I was given to the wild beasts, I marvelled that the wild beasts were not let loose upon me. Then there came forth against me a certain Egyptian, horrible in appearance, with his backers, to fight with me. And there came to me, as my helpers and encouragers, handsome youths; and I was stripped, and became a man? Then my helpers began to rub me with oil, as is the custom for contest; and I beheld that Egyptian on the other hand rolling in the dust. And a certain man came forth, of wondrous height, so that he even over-topped the top of the amphitheatre; and he wore a loose tunic and a purple robe between two bands over the middle of the breast; and he had on calliculae of varied form, made of gold and silver; and he carried a rod, as if he were a trainer of gladiators, and a green branch upon which were apples of gold. And he called for silence, and said, ‘This Egyptian, if he should overcome this woman, shall kill her with the sword; and if she shall conquer him, she shall receive this branch.’ Then he departed. And we drew near to one another, and began to deal out blows. He sought to lay hold of my feet, while I struck at his face with my heels; and I was lifted up in the air, and began thus to thrust at him as if spurning the earth. But when I saw that there was some delay I joined my hands so as to twine my fingers with one another; and I took hold upon his head, and he fell on his face, and I trod upon his head? And the people began to shout, and my backers to exult. And I drew near to the trainer and took the branch; and he kissed me, and said to me, ‘Daughter, peace be with you:’ and I began to go gloriously to the Sanavivarian gate. Then I awoke, and perceived that I was not to fight with beasts, but against the devil. Still I knew that the victory was awaiting me. This, so far, I have completed several days before the exhibition; but what passed at the exhibition itself let who will write.”

CHAPTER IV
SATURUS, IN A VISION, AND PERPETUA BEING CARRIED BY ANGELS INTO THE GREAT LIGHT, BEHOLD THE MARTYRS. BEING BROUGHT TO THE THRONE OF GOD, ARE RECEIVED WITH A KISS. THEY RECONCILE OPTATUS THE BISHOP AND ASPASIUS THE PRESBYTER.

1. Moreover, also, the blessed Saturus related this his vision, which he himself committed to writing: — ” We had suffered,” says he, “and we were gone forth from the flesh, and we were beginning to be borne by four angels into the east; and their hands touched us not. And we floated not supine, looking upwards, but as if ascending a gentle slope. And being set free, we at length saw the first boundless light; and I said, ‘Perpetua’ (for she was at my side), ‘this is what the Lord promised to us; we have received the promise.’ And while we are borne by those same four angels, there appears to us a vast space which was like a pleasure-garden, having rose-trees and every kind of flower. And the height of the trees was after the measure of a cypress, and their leaves were falling incessantly. Moreover, there in the pleasure-garden four other angels appeared, brighter than the previous ones, who, when they saw us, gave us honour, and said to the rest of the angels, ‘Here they are! Here they are!’ with admiration. And those four angels who bore us, being greatly afraid, put us down; and we passed over on foot the space of a furlong in a broad path. There we found Jocundus and Saturninus and Artaxius, who having suffered the same persecution were burnt alive; and Quintus, who also himself a martyr had departed in the prison. And we asked of them where the rest were. And the angels said to us, ‘Come first, enter and greet your Lord.’

2. “And we came near to place, the walls of which were such as if they were built of light; and before the gate of that place stood four angels, who clothed those who entered with white robes. And being clothed, we entered and saw the boundless light, and heard the united voice of some who said without ceasing, Holy! Holy! Holy!’ And in the midst of that place we saw as it were a hoary man sitting, having snow-white hair, and with a youthful countenance; and his feet we saw not. And on his right hand and on his left were four-and-twenty elders, and behind them a great many others were standing. We entered with great wonder, and stood before the throne; and the four angels raised us up, and we kissed Him, and He passed His hand over our face. And the rest of the elders said to us, ‘Let us stand;’ and we stood and made peace. And the elders said to us, and enjoy.’ And I said, ‘Perpetua, you have what you wish.’ And she said to me, ‘Thanks be to God, that joyous as I was in the flesh, I am now more joyous here.’

3. “And we went forth, and saw before the entrance Optatus the bishop at the right hand, and Aspasius the presbyter, a teacher, at the left hand, separate and sad; and they cast themselves at our feet, and said to us, ‘Restore peace between us, because you have gone forth and have left us thus.’ And we said to them, ‘Art not thou our father, and thou our presbyter, that you should cast yourselves at our feet?” And we prostrated ourselves, and we embraced them; and Perpetua began to speak with them, and we drew them apart in the pleasure-garden under a rose-tree. And while we were speaking with them, the angels said unto them, ‘Let them alone, that they may refresh themselves; and if you have any dissensions between you, forgive one another.’ And they drove them away. And they said to Optatus, ‘Rebuke thy people, because they assemble to you as if returning from the circus, and contending about factious matters.’ And then it seemed to us as if they would shut the doors. And in that place we began to recognise many brethren, and moreover martyrs. We were all nourished with an indescribable odour, which satisfied us. Then, I joyously awoke.”

CHAPTER V
SECUNDULUS DIES IN THE PRISON. FELICITAS IS PREGNANT, BUT WITH MANY PRAYERS SHE BRINGS FORTH IN THE EIGHTH MONTH WITHOUT SUFFERING, THE COURAGE OF PERPETUA AND OF SATURUS UNBROKEN.

1. The above were the more eminent visions of the blessed martyrs Saturus and Perpetua themselves, which they themselves committed to writing. But God called Secundulus, while he has yet in the prison, by an earlier exit from the world, not without favour, so as to give a respite to the beasts. Nevertheless, even if his soul did not acknowledge cause for thankfulness, assuredly his flesh did.

2. But respecting Felicitas (for to her also the Lord’s favour approached in the same way), when she had already gone eight months with child (for she had been pregnant when she was apprehended), as the day of the exhibition was drawing near, she was in great grief lest on account of her pregnancy she should be delayed — because pregnant women are not allowed to be publicly punished — and lest she should shed her sacred and guiltless blood among some who had been wicked subsequently. Moreover, also, her fellow-martyrs were painfully saddened lest they should leave so excellent a friend, and as it were companion, alone in the path of the same hope. Therefore, joining together their united cry, they poured forth their prayer to the Lord three days before the exhibition. Immediately after their prayer her pains came upon her, and when, with the difficulty natural to an eight months’ delivery, in the labour of bringing forth she was sorrowing, some one of the servants of the Cataractarii said to her, “You who are in such suffering now, what will you do when you are thrown to the beasts, which you despised when you refused to sacrifice?” And she replied, “Now it is I that suffer what I suffer; but then there will be another in me, who will suffer for me, because I also am about to suffer for Him.” Thus she brought forth a little girl, which a certain sister brought up as her daughter.

3. Since then the Holy Spirit permitted, and by permitting willed, that the proceedings of that exhibition should be committed to writing, although we are unworthy to complete the description of so great a glory; yet we obey as it were the command of the most blessed Perpetua, nay her sacred trust, and add one more testimony concerning her constancy and her loftiness of mind. While they were treated with more severity by the tribune, because, from the intimations of certain deceitful men, he feared lest thay should be withdrawn from the prison by some sort of magic incantations, Perpetua answered to his face, and said, “Why do you not at least permit us to be refreshed, being as we are objectionable to the most noble Caesar, and having to fight on his birthday? Or is it not your glory if we are brought forward fatter on that occasion?” The tribune shuddered and blushed, and commanded that they should be kept with more humanity, so that permission was given to their brethren and others to go in and be refreshed with them; even the keeper of the prison trusting them now himself.

4. Moreover, on the day before, when in that last meal, which they call the free meal, they were partaking as far as they could, not of a free supper, but of an agape; with the same firmness they were uttering such words as these to the people, denouncing against them the judgment of the Lord, bearing witness to the felicity of their passion, laughing at the curiosity of the people who came together; while Saturus said, “Tomorrow is not enough for you, for you to behold with pleasure that which you hate. Friends today, enemies tomorrow. Yet note our faces diligently, that you may recognise them on that day of judgment.” Thus all departed thence astonished, and from these things many believed.

CHAPTER VI
FROM THE PRISON THEY ARE LED FORTH WITH JOY INTO THE AMPHITHEATRE, ESPECIALLY PERPETUA AND FELICITAS. ALL REFUSE TO PUT ON PROFANE GARMENTS. THEY ARE SCOURGED, THEY ARE THROWN TO THE WILD BEASTS. SATURUS TWICE IS UNHURT. PERPETUA AND FELICITAS ARE THROWN DOWN; THEY ARE CALLED BACK TO THE SANAVIVARIAN GATE. SATURUS WOUNDED BY A LEOPARD, EXHORTS THE SOLDIER. THEY KISS ONE ANOTHER, AND ARE SLAIN WITH THE SWORD.

1. The day of their victory shone forth, and they proceeded from the prison into the amphitheatre, as if to an assembly, joyous and of brilliant countenances; if prechance shrinking, it was with joy, and not with fear. Perpetua followed with placid look, and with step and gait as a matron of Christ, beloved of God; casting down the luster of her eyes from the gaze of all. Moreover, Felicitas, rejoicing that she had safely brought forth, so that she might fight with the wild beasts; from the blood and from the midwife to the gladiator, to wash after childbirth with a second baptism. And when they were brought to the gate, and were constrained to put on the clothing — the men, that of the priests of Saturn, and the women, that of those who were consecrated to Ceres — that noble-minded woman resisted even to the end with constancy. For she said, “We have come thus far of our own accord, for this reason, that our liberty might not be restrained. For this reason we have yielded our minds, that we might not do any such thing as this: we have agreed on this with you.” Injustice acknowledged the justice; the tribune yielded to their being brought as simply as they were. Perpetua sang psalms, already treading under foot the head of the Egyptian; Revocatus, and Saturninus, and Saturus uttered threatenings against the gazing people about this martyrdom. When they came within sight of Hilarianus, by gesture and nod, they began to say to Hilarianus, “Thou judgest us,” say they, “but God will judge thee.” At this the people, exasperated, demanded that they should be tormented with scourges as they passed along the rank of the venatores. And they indeed rejoiced that they should have incurred any one of their Lord’s passions.

2. But He who had said, “Ask, and ye shall receive,” gave to them when they asked, that death which each one had wished for. For when at any time they had been discoursing among themselves about their wish in respect of their martyrdom, Saturninus indeed had professed that he wished that he might be thrown to all the beasts; doubtless that he might wear a more glorious crown. Therefore in the beginning of the exhibition he and Revocatus made trial of the leopard, and moreover upon the scaffold they were harassed by the bear. Saturus, however, held nothing in greater abomination than a bear; but he imagined that he would be put an end to with one bite of a leopard. Therefore, when a wild boar was supplied, it was the huntsman rather who had supplied that boar who was gored by that same beast, and died the day after the shows. Saturus only was drawn out; and when he had been bound on the floor near to a bear, the bear would not come forth from his den. And so Saturus for the second time is recalled unhurt.

3. Moreover, for the young women the devil prepared a very fierce cow, provided especially for that purpose contrary to custom, rivalling their sex also in that of the beasts. And so, stripped and clothed with nets, they were led forth. The populace shuddered as they saw one young woman of delicate frame, and another with breasts still dropping from her recent childbirth. So, being recalled, they are unbound. Perpetua is first led in. She was tossed, and fell on her loins; and when she saw her tunic torn from her side, she drew it over her as a veil for her middle, rather mindful of her modesty than her suffering. Then she was called for again, and bound up her dishevelled hair; for it was not becoming for a martyr to suffer with dishevelled hair, lest she should appear to be mourning in her glory. So she rose up; and when she saw Felicitas crushed, she approached and gave her her hand, and lifted her up. And both of them stood together; and the brutality of the populace being appeased, they were recalled to the Sanavivarian gate. Then Perpetua was received by a certain one who was still a catechumen, Rusticus by name, who kept close to her; and she, as if aroused from sleep, so deeply had she been in the Spirit and in an ecstasy, began to look round her, and to say to the amazement of all, “I cannot tell when we are to be led out to that cow.” And when she had heard what had already happened, she did not believe it until she had perceived certain signs of injury in her body and in her dress, and had recognised the catechumen. Afterwards causing that catechumen and the brother to approach, she addressed them, saying, “Stand fast in the faith, and love one another, all of you, and be not offended at my sufferings.”

4. The same Saturus at the other entrance exhorted the soldier Pudens, saying, “Assuredly here I am, as I have promised and foretold, for up to this moment I have felt no beast. And now believe with your whole heart. Lo, I am going forth to that beast, and I shall be destroyed with one bite of the leopard.” And immediately at the conclusion of the exhibition he was thrown to the leopard; and with one bite of his he was bathed with such a quantity of blood, that the people shouted out to him as he was returning, the testimony of his second baptism, “Saved and washed, saved and washed.” Manifestly he was assuredly saved who had been glorified in such a spectacle. Then to the soldier Pudens he said, “Farewell, and be mindful of my faith; and let not these things disturb, but confirm you.” And at the same time he asked for a little ring from his finger, and returned it to him bathed in his wound, leaving to him an inherited token and the memory of his blood. And then lifeless he is cast down with the rest, to be slaughtered in the usual place.

And when the populace called for them into the midst, that as the sword penetrated into their body they might make their eyes partners in the murder, they rose up of their own accord, and transferred themselves whither the people wished; but they first kissed one another, that they might consummate their martyrdom with the kiss of peace. The rest indeed, immoveable and in silence, received the sword-thrust; much more Saturus, who also had first ascended the ladder, and first gave up his spirit, for he also was waiting for Perpetua. But Perpetua, that she might taste some pain, being pierced between the ribs, cried out loudly, and she herself placed the wavering right hand of the youthful gladiator to her throat. Possibly such a woman could not have been slain unless she herself had willed it, because she was feared by the impure spirit.

O most brave and blessed martyrs! O truly called and chosen unto the glory of our Lord Jesus Christ! whom whoever magnifies, and honours, and adores, assuredly ought to read these examples for the edification of the Church, not less than the ancient ones, so that new virtues also may testify that one and the same Holy Spirit is always operating even until now, and God the Father Omnipotent, and His Son Jesus Christ our Lord, whose is the glory and infinite power for ever and ever. Amen.

The Second Book of Paralipomenon

2 Paralipomenon Chapter 1

  • Solomon offereth sacrifices at Gabaon. His choice of wisdom which God giveth him.1:1. And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him to a high degree.

    1:2. And Solomon gave orders to all Israel, to the captains of thousands, and of hundreds, and to the rulers, and to the judges of all Israel, and the heads of the families:

    1:3. And he went with all the multitude to the high place of Gabaon, where was the tabernacle of the covenant of the Lord, which Moses the servant of God made, in the wilderness.

    1:4. For David had brought the ark of God from Cariathiarim to the place, which he had prepared for it, and where he had pitched a tabernacle for it, that is, in Jerusalem.

    1:5. And the altar of brass, which Beseleel the son of Uri the son of Hur had made, was there before the tabernacle of the Lord: and Solomon and all the assembly sought it:

    1:6. And Solomon went up thither to the brazen altar, before the tabernacle of the covenant of the Lord, and offered up on it a thousand victims.

    1:7. And behold that night God appeared to him, saying: Ask what thou wilt that I should give thee.

    1:8. And Solomon said to God: Thou hast shewn great kindness to my father David: and hast made me king in his stead.

    1:9. Now therefore, O Lord God, let thy word be fulfilled, which thou hast promised to David my father: for thou hast made me king over thy great people, which is as innumerable as the dust of the earth.

    1:10. Give me wisdom and knowledge that I may come in and go out before thy people: for who can worthily judge this thy people, which is so great?

    1:11. And God said to Solomon: Because this choice hath pleased thy heart, and thou hast not asked riches, and wealth, and glory, nor the lives of them that hate thee, nor many days of life: but hast asked wisdom and knowledge, to be able to judge my people, over which I have made thee king,

    1:12. Wisdom and knowledge are granted to thee: and I will give thee riches, and wealth, and glory, so that none of the kings before thee, nor after thee, shall be like thee.

    1:13. Then Solomon came from the high place of Gabaon to Jerusalem before the tabernacle of the covenant, and reigned over Israel.

    1:14. And he gathered to himself chariots and horsemen, and he had a thousand four hundred chariots, and twelve thousand horsemen: and he placed them in the cities of the chariots, and with the king in Jerusalem.

    1:15. And the king made silver and gold to be in Jerusalem as stones, and cedar trees as sycamores, which grow in the plains in great multitude.

    1:16. And there were horses brought him from Egypt, and from Coa by the king’s merchants, who went, and bought at a price,

    1:17. A chariot of four horses for six hundred pieces of silver, and a horse for a hundred and fifty: in like manner market was made in all the kingdoms of the Hethites, and of the kings of Syria.

2 Paralipomenon Chapter 2

  • Solomon’s embassy to Hiram, who sends him a skilful workman and timber.2:1. And Solomon determined to build a house to the name of the Lord, and a palace for himself.

    2:2. And he numbered out seventy thousand men to bear burdens, and eighty thousand to hew stones in the mountains, and three thousand six hundred to oversee them.

    2:3. He sent also to Hiram king of Tyre, saying: As thou didst with David my father, and didst send him cedars, to build him a house, in which he dwelt:

    2:4. So do with me that I may build a house to the name of the Lord my God, to dedicate it to burn incense before him, and to perfume with aromatical spices, and for the continual setting forth of bread, and for the holocausts, morning and evening, and on the sabbaths, and on the new moons, and the solemnities of the Lord our God for ever, which are commanded for Israel.

    2:5. For the house which I desire to build, is great: for our God is great above all gods.

    2:6. Who then can be able to build him a worthy house? if heaven, and the heavens of heavens cannot contain him: who am I that I should be able to build him a house? but to this end only, that incense may be burnt before him.

    2:7. Send me therefore a skilful man, that knoweth how to work in gold, and in silver, in brass, and in iron, in purple, in scarlet and in blue, and that hath skill in engraving, with the artificers, which I have with me in Judea and Jerusalem, whom David my father provided.

    2:8. Send me also cedars, and fir trees, and pine trees from Libanus: for I know that thy servants are skilful in cutting timber in Libanus, and my servants shall be with thy servants,

    2:9. To provide me timber in abundance. For the house which I desire to build, is to be exceeding great, and glorious.

    2:10. And I will give thy servants the workmen that are to cut down the trees, for their food twenty thousand cores of wheat, and as many cores of barley, and twenty thousand measures of wine, and twenty thousand measures of oil.

    2:11. And Hiram king of Tyre sent a letter to Solomon, saying: Because the Lord hath loved his people, therefore he hath made thee king over them.

    2:12. And he added, saying: Blessed be the Lord the God of Israel, who made heaven and earth, who hath given to king David a wise and knowing son, endued with understanding and prudence, to build a house to the Lord, and a palace for himself.

    2:13. I therefore have sent thee my father Hiram, a wise and most skilful man,

    2:14. The son of a woman of the daughters of Dan, whose father was a Tyrian, who knoweth how to work in gold, and in silver, in brass, and in iron, and in marble, and in timber, in purple also, and violet, and silk and scarlet: and who knoweth to grave all sort of graving, and to devise ingeniously all that there may be need of in the work with thy artificers, and with the artificers of my lord David thy father.

    2:15. The wheat therefore, and the barley and the oil, and the wine, which thou, my lord, hast promised, send to thy servants.

    2:16. And we will cut down as many trees out of Libanus, as thou shalt want, and will convey them in floats by sea to Joppe: and it will be thy part to bring them thence to Jerusalem.

    2:17. And Solomon numbered all the proselytes in the land of Israel, after the numbering which David his father had made, and they were found a hundred and fifty-three thousand and six hundred.

    2:18. And he set seventy thousand of them to carry burdens on their shoulders, and eighty thousand to hew stones in the mountains: and three thousand and six hundred to be overseers of the work of the people.

2 Paralipomenon Chapter 3

  • The plan and ornaments of the temple: the cherubims, the veil, and the pillars.3:1. And Solomon began to build the house of the Lord in Jerusalem, in mount Moria, which had been shewn to David his father, in the place which David had prepared in the thrashingfloor of Ornan the Jebusite.

    3:2. And he began to build in the second month, in the fourth year of his reign.

    3:3. Now these are the foundations, which Solomon laid, to build the house of God, the length by the first measure sixty cubits, the breadth twenty cubits.

    3:4. And the porch in the front, which was extended in length according to the measure of the breadth of the house, twenty cubits: and the height was a hundred and twenty cubits: and he overlaid it within with pure gold.

    3:5. And the greater house he ceiled with deal boards, and overlaid them with plates of fine gold throughout: and he graved in them palm trees, and like little chains interlaced with one another.

    3:6. He paved also the floor of the temple with most precious marble, of great beauty.

    3:7. And the gold of the plates with which he overlaid the house, and the beams thereof, and the posts, and the walls, and the doors was of the finest: and he graved cherubims on the walls.

    3:8. He made also the house of the holy of holies: the length of it according to the breadth of the temple, twenty cubits, and the breadth of it in like manner twenty cubits: and he overlaid it with plates of gold, amounting to about six hundred talents.

    3:9. He made also nails of gold, and the weight of every nail was fifty sicles: the upper chambers also he overlaid with gold.

    3:10. He made also in the house of the holy of holies two cherubims of image work: and he overlaid them with gold.

    3:11. The wings of the cherubims were extended twenty cubits, so that one wing was five cubits long, and reached to the wall of the house: and the other was also five cubits long, and reached to the wing of the other cherub.

    3:12. In like manner the wing of the other cherub, was five cubits long, and reached to the wall: and his other wing was five cubits long, and touched the wing of the other cherub.

    3:13. So the wings of the two cherubims were spread forth, and were extended twenty cubits: and they stood upright on their feet, and their faces were turned toward the house without.

    3:14. He made also a veil of violet, purple, scarlet, and silk: and wrought in it cherubims.

    3:15. He made also before the doors of the temple two pillars, which were five and thirty cubits high: and their chapiters were five cubits.

    3:16. He made also as it were little chains in the oracle, and he put them on the heads of the pillars: and a hundred pomegranates, which he put between the little chains.

    3:17. These pillars he put at the entrance of the temple, one on the right hand, and the other on the left: that which was on the right hand, he called Jachin: and that on the left hand, Booz.

2 Paralipomenon Chapter 4

  • The altar of brass, the molten sea upon twelve oxen, the ten loaves, the candlesticks and other vessels and ornaments of the temple.4:1. He made also an altar of brass twenty cubits long, and twenty cubits broad, and ten cubits high.

    4:2. Also a molten sea of ten cubits from brim to brim, round in compass: it was five cubits high, and a line of thirty cubits compassed it round about.

    4:3. And under it there was the likeness of oxen, and certain engravings on the outside of ten cubits compassed the belly of the sea, as it were with two rows.

    4:4. And the oxen were cast: and the sea itself was set upon the twelve oxen, three of which looked toward the north, and other three toward the west: and other three toward the south, and the other three that remained toward the east, and the sea stood upon them: and the hinder parts of the oxen were inward under the sea.

    4:5. Now the thickness of it was a handbreadth, and the brim of it was like the brim of a cup, or of a crisped lily: and it held three thousand measures.

    4:6. He made also ten lavers: and he set five on the right hand, and five on the left, to wash in them all such things as they were to offer for holocausts: but the sea was for the priests to wash in.

    4:7. And he made ten golden candlesticks, according to the form which they were commanded to be made by: and he set them in the temple, five on the right hand, and five on the left.

    4:8. Moreover also ten tables: and he set them in the temple, five on the right side, and five on the left. Also a hundred bowls of gold.

    4:9. He made also the court of the priests, and a great hall, and doors in the hall, which he covered with brass.

    4:10. And he set the sea on the right side over against the east toward the south.

    4:11. And Hiram made caldrons, and fleshhooks, and bowls: and finished all the king’s work the house of God:

    4:12. That is to say, the two pillars, and the pommels, and the chapiters, and the network, to cover the chapiters over the pommels.

    4:13. And four hundred pomegranates, and two wreaths of network, so that two rows of pomegranates were joined to each wreath, to cover the pommels, and the chapiters of the pillars.

    4:14. He made also bases, and lavers, which he set upon the bases:

    4:15. One sea, and twelve oxen under the sea;

    4:16. And the caldrons, and fleshhooks, and bowls. All the vessels did Hiram his father make for Solomon in the house of the Lord of the finest brass.

    4:17. In the country near the Jordan did the king cast them, in a clay ground between Sochot and Saredatha.

    4:18. And the multitude of vessels was innumerable, so that the weight of the brass was not known.

    4:19. And Solomon made all the vessels for the house of God, and the golden altar, and the tables, upon which were the loaves of proposition,

    4:20. The candlesticks also of most pure gold with their lamps to give light before the oracle, according to the manner.

    4:21. And certain flowers, and lamps, and golden tongs: all were made of the finest gold.

    4:22. The vessels also for the perfumes, and the censers, and the bowls, and the mortars, of pure gold. And he graved the doors of the inner temple, that is, for the holy of holies: and the doors of the temple without were of gold. And thus all the work was finished which Solomon made in the house of the Lord.

2 Paralipomenon Chapter 5

  • The ark is brought with great solemnity into the temple: the temple is filled with the glory of God.5:1. Then Solomon brought in all those things that David his father had vowed, the silver, and the gold, and all the vessels he put among the treasures of the house of God.

    5:2. And after this he gathered together the ancients of Israel and all the princes of the tribes, and the heads of the families, of the children of Israel to Jerusalem, to bring the ark of the covenant of the Lord out of the city of David, which is Sion.

    5:3. And all the men of Israel came to the king in the solemn day of the seventh month.

    5:4. And when all the ancients of Israel were come, the Levites took up the ark,

    5:5. And brought it in, together with all the furniture of the tabernacle. And the priests with the Levites carried the vessels of the sanctuary, which were in the tabernacle.

    5:6. And king Solomon and all the assembly of Israel and all that were gathered together before the ark, sacrificed rams, and oxen without number: so great was the multitude of the victims.

    5:7. And the priests brought in the ark of the covenant of the Lord into its place, that is, to the oracle of the temple, into the holy of holies under the wings of the cherubims:

    5:8. So that the cherubims spread their wings over the place, in which the ark was set, and covered the ark itself and its staves.

    5:9. Now the ends of the staves wherewith the ark was carried, because they were some thing longer, were seen before the oracle: but if a man were a little outward, he could not see them. So the ark has been there unto this day.

    5:10. And there was nothing else in the ark but the two tables which Moses put there at Horeb when the Lord gave the law to the children of Israel, at their coming out of Egypt.

    5:11. Now when the priests were come out of the sanctuary, for all the priests that could be found there, were sanctified: and as yet at that time the courses and orders of the ministries were not divided among them,

    5:12. Both the Levites and the singing men, that is, both they that were under Asaph, and they that were under Heman, and they that were under Idithun, with their sons, and their brethren, clothed with fine linen, sounded with cymbals, and psalteries, and harps, standing on the east side of the altar, and with them a hundred and twenty priests, sounding with trumpets.

    5:13. So when they all sounded together, both with trumpets, and voice, and cymbals, and organs, and with divers kind of musical instruments, and lifted up their voice on high: the sound was heard afar off, so that when they began to praise the Lord, and to say: Give glory to the Lord for he is good, for his mercy endureth for ever: the house of God was filled with a cloud.

    5:14. Nor could the priests stand and minister by reason of the cloud. For the glory of the Lord had filled the house of God.

2 Paralipomenon Chapter 6

  • Solomon’s blessings and prayer.6:1. Then Solomon said: The Lord promised that he would dwell in a cloud.

    6:2. But I have built a house to his name, that he might dwell there for ever.

    6:3. And the king turned his face, and blessed all the multitude of Israel for all the multitude stood attentive and he said:

    6:4. Blessed be the Lord the God of Israel, who hath accomplished in deed that which he spoke to David my father, saying:

    6:5. From the day that I brought my people out of the land of Egypt, I chose no city among all the tribes of Israel, for a house to be built in it to my name: neither chose I any other man, to be the ruler of my people Israel.

    6:6. But I chose Jerusalem, that my name might be there: and I chose David to set him over my people Israel.

    6:7. And whereas David my father had a mind to build a house to the name of the Lord the God of Israel,

    6:8. The Lord said to him: Forasmuch as it was thy will to build a house to my name, thou hast done well indeed in having such a will:

    6:9. But thou shalt not build the house, but thy son, who shall come out of thy loins, he shall build a house to my name.

    6:10. The Lord therefore hath accomplished his word which he spoke: and I am risen up in the place of David my father, and sit upon the throne of Israel, as the Lord promised: and have built a house to the name of the Lord God of Israel.

    6:11. And I have put in it the ark, wherein is the covenant of the Lord, which he made with the children of Israel.

    6:12. And he stood before the altar of the Lord, in presence of all the multitude of Israel, and stretched forth his hands.

    6:13. For Solomon had made a brazen scaffold, and had set it in the midst of the temple, which was five cubits long, and five cubits broad, and three cubits high: and he stood upon it: then kneeling down in the presence of all the multitude of Israel, and lifting up his hands towards heaven,

    6:14. He said: O Lord God of Israel, there is no God like thee in heaven nor in earth: who keepest covenant and mercy with thy servants, that walk before thee with all their hearts:

    6:15. Who hast performed to thy servant David my father all that thou hast promised him: and hast accomplished in fact, what thou hast spoken with thy mouth, as also the present time proveth.

    6:16. Now then, O Lord God of Israel, fulfil to thy servant David my father, whatsoever thou hast promised him, saying:

    There shall not fail thee a man in my sight, to sit upon the throne of Israel: yet so that thy children take heed to their ways, and walk in my law, as thou hast walked before me.

    6:17. And now, Lord God of Israel, let thy word be established which thou hast spoken to thy servant David.

    6:18. Is it credible then that God should dwell with men on the earth? If heaven and the heavens of heavens do not contain thee, how much less this house, which I have built?

    6:19. But to this end only it is made, that thou mayest regard the prayer of thy servant and his supplication, O Lord my God: and mayest hear the prayers which thy servant poureth out before thee.

    6:20. That thou mayest open thy eyes upon this house day and night, upon the place wherein thou hast promised that thy name should be called upon,

    6:21. And that thou wouldst hear the prayer which thy servant prayeth in it: hearken then to the prayers of thy servant, and of thy people Israel. Whosoever shall pray in its place, hear thou from thy dwelling place, that is, from heaven, and shew mercy.

    6:22. If any man sin against his neighbour, and come to swear against him, and bind himself with a curse before the altar in this house:

    6:23. Then hear thou from heaven, and do justice to thy servants, so to requite the wicked by making his wickedness fall upon his own head, and to revenge the just, rewarding him according to his justice.

    6:24. If thy people Israel be overcome by their enemies, (for they will sin against thee,) and being converted shall do penance, and call upon thy name, and pray to thee in this place,

    6:25. Then hear thou from heaven, and forgive the sin of thy people Israel and bring them back into the land which thou gavest to them, and their fathers.

    6:26. If the heavens be shut up, and there fall no rain by reason of the sin of the people, and they shall pray tothee in this place, and confess to thy name, and be converted from their sins, where thou dost afflict them,

    6:27. Then hear thou from heaven, O Lord, and forgive the sins of thy servants and of thy people Israel and teach them the good way in which they may walk: and give rain to thy land which thou hast given to thy people to possess.

    6:28. If a famine arise in the land, or a pestilence or blasting, or mildew, or locusts, or caterpillars: or if their enemies waste the country, and besiege the cities, whatsoever scourge or infirmity shall be upon them:

    6:29. Then if any of thy people Israel, knowing his own scourge and infirmity shall pray, and shall spread forth his hands in this house,

    6:30. Hear thou from heaven, from thy high dwelling place, and forgive, and render to every one according to his ways, which thou knowest him to have in his heart: for thou only knowest the hearts of the children of men:

    6:31. That they may fear thee, and walk in thy ways all the days that they live upon the face of the land, which thou hast given to our fathers.

    6:32. If the stranger also, who is not of thy people Israel, come from a far country, for the sake of thy great name, and thy strong hand, and thy stretched out arm, and adore in this place:

    6:33. Hear thou from heaven thy firm dwelling place, and do all that which that stranger shall call upon thee for: that all the people of the earth may know thy name, and may fear thee, as thy people Israel, and may know, that thy name is invoked upon this house, which I have built.

    6:34. If thy people go out to war against their enemies, by the way that thou shalt send them, and adore thee towards the way of this city, which thou hast chosen, and the house which I have built to thy name:

    6:35. Then hear thou from heaven their prayers, and their supplications, and revenge them.

    6:36. And if they sin against thee (for there is no man that sinneth not) and thou be angry with them, and deliver them up to their enemies, and they lead them away captive to a land either afar off, or near at hand,

    6:37. And if they be converted in their heart in the land to which they were led captive, and do penance, and pray to thee in the land of their captivity saying: We have sinned, we have done wickedly, we have dealt unjustly:

    6:38. And return to thee with all their heart, and with all their soul, in the land of their captivity, to which they were led away, and adore thee towards the way of their own land which thou gavest their fathers, and of the city, which thou hast chosen, and the house which I have built to thy name:

    6:39. Then hear thou from heaven, that is, from thy firm dwelling place, their prayers, and do judgment, and forgive thy people, although they have sinned:

    6:40. For thou art my God: let thy eyes, I beseech thee, be open, and let thy ears be attentive to the prayer, that is made in this place.

    6:41. Now therefore arise, O Lord God, into thy resting place, thou and the ark of thy strength: let thy priests, O Lord God, put on salvation, and thy saints rejoice in good things.

    6:42. O Lord God, turn not away the face of thy anointed: remember the mercies of David thy servant.

2 Paralipomenon Chapter 7

  • Fire from heaven consumeth the sacrifices. The solemnity of the dedication of the temple. God signifieth his having heard Solomon’s prayer: yet so if he continue to serve him.7:1. And when Solomon had made an end of his prayer, fire came down from heaven, and consumed the holocausts and the victims: and the majesty of the Lord filled the house.

    7:2. Neither could the priests enter into the temple of the Lord, because the majesty of the Lord had filled the temple of the Lord.

    7:3. Moreover all the children of Israel saw the fire coming down, and the glory of the Lord upon the house: and falling down with their faces to the ground, upon the stone pavement, they adored and praised the Lord: because he is good, because his mercy endureth for ever.

    7:4. And the king and all the people sacrificed victims before the Lord.

    7:5. And king Solomon offered a sacrifice of twenty-two thousand oxen, and one hundred and twenty thousand rams: and the king and all the people dedicated the house of God.

    7:6. And the priests stood in their offices: and the Levites with the instruments of music of the Lord, which king David made to praise the Lord: because his mercy endureth for ever, singing the hymns of David by their ministry: and the priests sounded with trumpets before them, and all Israel stood.

    7:7. Solomon also sanctified the middle of the court before the temple of the Lord: for he offered there the holocausts, and the fat of the peace offerings: because the brazen altar, which he had made, could not hold the holocausts and the sacrifices and the fat:

    7:8. And Solomon kept the solemnity at that time seven days, and all Israel with him, a very great congregation, from the entrance of Emath to the torrent of Egypt.

    7:9. And he made on the eighth day a solemn assembly, because he had kept the dedication of the altar seven days, and had celebrated the solemnity seven days.

    7:10. So on the three and twentieth day of the seventh month he sent away the people to their dwellings, joyful and glad for the good that the Lord had done to David, and to Solomon, and to all Israel his people.

    7:11. And Solomon finished the house of the Lord, and the king’s house, and all that he had designed in his heart to do, in the house of the Lord, and in his own house, and he prospered.

    7:12. And the Lord appeared to him by night, and said: I have heard thy prayer, and I have chosen this place to myself for a house of sacrifice.

    7:13. If I shut up heaven, and there fall no rain, or if I give orders, and command the locust to devour the land, or if I send pestilence among my people:

    7:14. And my people, upon whom my name is called, being converted, shall make supplication to me, and seek out my face, and do penance for their most wicked ways: then will I hear from heaven, and will forgive their sins and will heal their land.

    7:15. My eyes also shall be open, and my ears attentive to the prayer of him that shall pray in this place.

    7:16. For I have chosen, and have sanctified this place, that my name may be there for ever, and my eyes and my heart may remain there perpetually.

    7:17. And as for thee, if thou walk before me, as David thy father walked, and do according to all that I have commanded thee, and keep my justices and my judgments:

    7:18. I will raise up the throne of thy kingdom, as I promised to David thy father, saying: There shall not fail thee a man of thy stock to be ruler in Israel.

    7:19. But if you turn away, and forsake my justices, and my commandments which I have set before you, and shall go and serve strange gods, and adore them,

    7:20. I will pluck you up by the root out of my land which I have given you: and this house which I have sanctified to my name, I will cast away from before my face, and will make it a byword, and an example among all nations.

    7:21. And this house shall be for a proverb to all that pass by, and they shall be astonished and say: Why hath the Lord done thus to this land, and to this house?

    7:22. And they shall answer: Because they forsook the Lord the God of their fathers, who brought them out of the land of Egypt, and laid hold on strange gods, and adored them, and worshipped them: therefore all these evils are come upon them.

2 Paralipomenon Chapter 8

  • Solomon’s buildings and other acts.8:1. And at the end of twenty years after Solomon had built the house of the Lord and his own house:

    8:2. He built the cities which Hiram had given to Solomon, and caused the children of Israel to dwell there.

    8:3. He went also into Emath Suba, and possessed it.

    8:4. And he built Palmira in the desert, and he built other strong cities in Emath.

    8:5. And he built Beth-horon the upper, and Beth-horon the nether, walled cities with gates and bars and locks.

    8:6. Balaath also and all the strong cities that were Solomon’s, and all the cities of the chariots, and the cities of the horsemen. All that Solomon had a mind, and designed, he built in Jerusalem and in Libanus, and in all the land of his dominion.

    8:7. All the people that were left of the Hethites, and the Amorrhites, and the Pherezites, and the Hevites, and the Jebusites, that were not of the stock of Israel:

    8:8. Of their children, and of the posterity, whom the children of Israel had not slain, Solomon made to be the tributaries, unto this day.

    8:9. But of the children of Israel he set none to serve in the king’s works: for they were men of war, and chief captains, and rulers of his chariots and horsemen.

    8:10. And all the chief captains of king Solomon’s army were two hundred and fifty, who taught the people.

    8:11. And he removed the daughter of Pharao from the city of David, to the house which he had built for her. For the king said: My wife shall not dwell in the house of David king of Israel, for it is sanctified: because the ark of the Lord came into it.

    8:12. Then Solomon offered holocausts to the Lord upon the altar of the Lord which he had built before the porch,

    8:13. That every day an offering might be made on it according to the ordinance of Moses, in the sabbaths, and on the new moons, and on the festival days three times a year, that is to say, in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.

    8:14. And he appointed according to the order of David his father the offices of the priests in their ministries: and the Levites in their order to give praise, and minister before the priests according to the duty of every day: and the porters in their divisions by gate and gate: for so David the man of God had commanded.

    8:15. And the priests and Levites departed not from the king’s commandments, as to any thing that he had commanded, and as to the keeping of the treasures.

    8:16. Solomon had all charges prepared, from the day that he founded the house of the Lord, until the day wherein he finished it.

    8:17. Then Solomon went to Asiongaber, and to Ailath, on the coast of the Red Sea, which is in the land of Edom.

    8:18. And Hiram sent him ships by the hands of his servants, and skilful mariners, and they went with Solomon’s servants to Ophir, and they took thence four hundred and fifty talents of gold, and brought it to king Solomon.

2 Paralipomenon Chapter 9

  • The queen of Saba admireth the wisdom of Solomon. His riches and glory. His death.9:1. And when the queen of Saba heard of the fame of Solomon, she came to try him with hard questions at Jerusalem, with great riches, and camels, which carried spices, and abundance of gold, and precious stones. And when she was come to Solomon, she proposed to him all that was in her heart.

    9:2. And Solomon explained to her all that she proposed: and there was not any thing that he did not make clear unto her.

    9:3. And when she had seen these things, to wit, the wisdom

    of Solomon, and the house which he had built,

    9:4. And the meats of his table, and the dwelling places of his servants, and the attendance of his officers, and their apparel, his cupbearers also, and their garments, and the victims which he offered in the house of the Lord: there was no more spirit in her, she was so astonished.

    9:5. And she said to the king: The word is true which I heard in my country of thy virtues and wisdom.

    9:6. I did not believe them that told it, until I came, and my eyes had seen, and I had proved that scarce one half of thy wisdom had been told me: thou hast exceeded the same with thy virtues.

    9:7. Happy are thy men, and happy are thy servants, who stand always before thee, and hear thy wisdom.

    9:8. Blessed be the Lord thy God, who hath been pleased to set thee on his throne, king of the Lord thy God. Because God loveth Israel, and will preserve them forever: therefore hath he made thee king over them, to do judgment and justice.

    9:9. And she gave to the king a hundred and twenty talents of gold, and spices in great abundance, and most precious stones: there were no such spices as these which the queen of Saba gave to king Solomon.

    9:10. And the servants also of Hiram, with the servants of Solomon, brought gold from Ophir, and thyine trees, and most precious stones:

    9:11. And the king made of the thyine trees stairs in the house of the Lord, and in the king’s house, and harps and psalteries for the singing men: never were there seen such trees in the land of Juda.

    9:12. And king Solomon gave to the queen of Saba all that she desired, and that she asked, and many more things than she brought to him: so she returned, and went to her own country with her servants.

    9:13. And the weight of the gold, that was brought to Solomon every year, was six hundred and sixty-six talents of gold:

    9:14. Beside the sum which the deputies of divers nations, and the merchants were accustomed to bring, and all the kings of Arabia, and the lords of the lands, who brought gold and silver to Solomon.

    9:15. And king Solomon made two hundred golden spears, of the sum of six hundred pieces of gold, which went to every spear:

    9:16. And three hundred golden shields of three hundred pieces of gold, which went to the covering of every shield: and the king put them in the armoury, which was compassed with a wood.

    9:17. The king also made a great throne of ivory, and overlaid it with pure gold.

    9:18. And six steps to go up to the throne, and a footstool of gold, and two arms one on either side, and two lions standing by the arms:

    9:19. Moreover twelve other little lions standing upon the steps on both sides: there was not such a throne in any kingdom.

    9:20. And all the vessels of the king’s table were of gold, and the vessels of the house of the forest of Libanus were of the purest gold. For no account was made of silver in those days.

    9:21. For the king’s ships went to Tharsis with the servants of Hiram, once in three years: and they brought thence gold and silver, and ivory, and apes, and peacocks.

    9:22. And Solomon was magnified above all the kings of the earth for riches and glory.

    9:23. And all the kings of the earth desired to see the face of Solomon, that they might hear the wisdom which God had given in his heart.

    9:24. And every year they brought him presents, vessels of silver and of gold, and garments, and armour, and spices, and horses, and mules.

    9:25. And Solomon had forty thousand horses in the stables, and twelve thousand chariots, and horsemen, and he placed them in the cities of the chariots and where the king was in Jerusalem.

    9:26. And he exercised authority over all the kings from the river Euphrates to the land of the Philistines, and to the borders of Egypt.

    9:27. And he made silver as plentiful in Jerusalem as stones: and cedars as common as the sycamores, which grow in the plains.

    9:28. And horses were brought to him out of Egypt, and out of all countries.

    9:29. Now the rest of the acts of Solomon first and last are written in the words of Nathan the prophet, and in the books of Ahias the Silonite, and in the vision of Addo the seer, against Jeroboam the son of Nabat.

    9:30. And Solomon reigned in Jerusalem over all Israel forty years.

    9:31. And he slept with his fathers: and they buried him in the city of David: and Roboam his son reigned in his stead.

2 Paralipomenon Chapter 10

  • Roboam answereth the people roughly: upon which ten tribes revolt.10:1. And Roboam went to Sichem: for thither all Israel were assembled, to make him king.

    10:2. And when Jeroboam the son of Nabat, who was in Egypt, (for he was fled thither from Solomon,) heard it, forthwith he returned.

    10:3. And they sent for him, and he came with all Israel, and they spoke to Roboam, saying:

    10:4. Thy father oppressed with a most grievous yoke, do thou govern us with a lighter hand than thy father, who laid upon us a heavy servitude, and ease some thing of the burden, that we may serve thee.

    10:5. And he said to them: Come to me again after three days. And when the people were gone,

    10:6. He took counsel with the ancients, who had stood before his father Solomon, while he yet lived, saying: What counsel give you to me, that I may answer the people?

    10:7. And they said to him: If thou please this people, and soothe them with kind words, they will be thy servants for ever.

    10:8. But he forsook the counsel of the ancients, and began to treat with the young men, that had been brought up with him, and were in his train.

    10:9. And he said to them: What seemeth good to you? or what shall I answer this people, who have said to me: Ease the yoke which thy father laid upon us?

    10:10. But they answered as young men, and brought up with him in pleasures, and said: Thus shalt thou speak to the people, that said to thee: Thy father made our yoke heavy, do thou ease it: thus shalt thou answer them: My little finger is thicker than the loins of my father.

    10:11. My father laid upon you a heavy yoke, and I will add more weight to it: my father beat you with scourges, but I will beat you with scorpions.

    10:12. So Jeroboam, and all the people came to Roboam the third day, as he commanded them.

    10:13. And the king answered roughly, leaving the counsel of the ancients.

    10:14. And he spoke according to the advice of the young men: My father laid upon you a heavy yoke, which I will make heavier: my father beat you with scourges, but I will beat you with scorpions.

    10:15. And he condescended not to the people’s requests: for it was the will of God, that his word might be fulfilled which he had spoken by the hand of Ahias the Silonite to Jeroboam the son of Nabat.

    10:16. And all the people upon the king’s speaking roughly, said thus unto him: We have no part in David, nor inheritance in the son of Isai. Return to thy dwellings, O Israel, and do thou, O David feed thy own house. And Israel went away to their dwellings.

    10:17. But Roboam reigned over the children of Israel that dwelt in the cities of Juda.

    10:18. And king Roboam sent Aduram, who was over the tributes, and the children of Israel stoned him, and he died: and king Roboam made haste to get up into his chariot, and fled into Jerusalem.

    10:19. And Israel revolted from the house of David unto this day.

2 Paralipomenon Chapter 11

  • Roboam’s reign. His kingdom is strengthened.11:1. And Roboam came to Jerusalem, and called together all the house of Juda and of Benjamin, a hundred and fourscore thousand chosen men and warriors, to fight against Israel, and to bring back his kingdom to him.

    11:2. And the word of the Lord came to Semeias the man of God, saying:

    11:3. Speak to Roboam the son of Solomon the king of Juda, and to all Israel, in Juda and Benjamin:

    11:4. Thus saith the Lord: You shall not go up, nor fight against your brethren: let every man return to his own house, for by my will this thing has been done. And when they heard the word of the Lord, they returned, and did not go against Jeroboam,

    11:5. And Roboam dwelt in Jerusalem, and built walled cities in Juda.

    11:6. And he built Bethlehem, and Etam, and Thecue,

    11:7. And Bethsur, and Socho, and Odollam,

    11:8. And Geth, and Maresa, and Ziph,

    11:9. And Aduram, and Lachis, and Azecha,

    11:10. Saraa also, and Aialon, and Hebron, which are in Juda and Benjamin, well fenced cities.

    11:11. And when he had enclosed them with walls, he put in them governors and storehouses of provisions, that is, of oil and of wine.

    11:12. Moreover in every city he made an armoury of shields and spears, and he fortified them with great diligence, and he reigned over Juda, and Benjamin,

    11:13. And the priests and Levites, that were in all Israel, came to him out of all their seats,

    11:14. Leaving their suburbs, and their possessions, and passing over to Juda, and Jerusalem, because Jeroboam and his sons had cast them off, from executing the priestly office to the Lord.

    11:15. And he made to himself priests for the high places, and for the devils, and for the calves which he had made.

    11:16. Moreover out of all the tribes of Israel, whosoever gave their heart to seek the Lord the God of Israel, came into Jerusalem to sacrifice their victims before the Lord the God of their fathers.

    11:17. And they strengthened the kingdom of Juda, and established Roboam the son of Solomon for three years: for they walked in the ways of David and of Solomon, only three years.

    11:18. And Roboam took to wife Mahalath, the daughter of Jerimoth the son of David: and Abihail the daughter of Eliab the son of Isai.

    11:19. And they bore him sons Jehus, and Somorias, and Zoom.

    11:20. And after her he married Maacha the daughter of Absalom, who bore him Abia, and Ethai, and Ziza, and Salomith.

    11:21. And Roboam loved Maacha the daughter of Absalom above all his wives and concubines: for he had married eighteen wives, and threescore concubines: and he begot eight and twenty sons, and threescore daughters.

    11:22. But he put at the head of them Abia the son of Maacha to be the chief ruler over all his brethren: for he meant to make him king,

    11:23. Because he was wiser and mightier than all his sons, and in all the countries of Juda, and of Benjamin, and in all the walled cities: and he gave them provisions in abundance, and he sought many wives.

2 Paralipomenon Chapter 12

  • Roboam for his sins is delivered up into the hands of the king of Egypt: who carrieth away all the treasures of the temple.12:1. And when the kingdom of Roboam was strengthened and fortified, he forsook the law of the Lord, and all Israel with him.

    12:2. And in the fifth year of the reign of Roboam, Sesac king of Egypt came up against Jerusalem (because they had sinned against the Lord)

    12:3. With twelve hundred chariots and threescore thousand horsemen: and the people were without number that came with him out of Egypt, to wit, Libyans, and Troglodites, and Ethiopians.

    12:4. And he took the strongest cities in Juda, and came to Jerusalem.

    12:5. And Semeias the prophet came to Roboam, and to the princes of Juda, that were gathered together in Jerusalem, fleeing from Sesac, and he said to them: Thus saith the Lord: You have left me, and I have left you in the hand of Sesac.

    12:6. And the princes of Israel, and the king, being in a consternation, said: The Lord is just.

    12:7. And when the Lord saw that they were humbled, the word of the Lord came to Semeias, saying: Because they are humbled, I will not destroy them, and I will give them a little help, and my wrath shall not fall upon Jerusalem by the hand of Sesac.

    12:8. But yet they shall serve him, that they may know the difference between my service, and the service of a kingdom of the earth.

    12:9. So Sesac king of Egypt departed from Jerusalem, taking away the treasures of the king’s house, and he took all with him, and the golden shields that Solomon had made,

    12:10. Instead of which the king made brazen ones, and delivered them to the captains of the shieldbearers, who guarded the entrance of the palace.

    12:11. And when the king entered into the house of the Lord, the shieldbearers came and took them, and brought them back again to their armoury.

    12:12. But yet because they were humbled, the wrath of the Lord turned away from them, and they were not utterly destroyed: for even in Juda there were found good works.

    12:13. King Roboam therefore was strengthened in Jerusalem, and reigned: he was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord chose out of all the tribes of Israel, to establish his name there: and the name of his mother was Naama an Ammonitess.

    12:14. But he did evil, and did not prepare his heart to seek the Lord.

    12:15. Now the acts of Roboam first and last are written in the books of Semeias the prophet, and of Addo the seer, and diligently recorded: and there was war between Roboam and Jeroboam all their days.

    12:16. And Roboam slept with his fathers, and was buried in the city of David. And Abia his son reigned in his stead.

2 Paralipomenon Chapter 13

  • Abia’s reign: his victory over Jeroboam.13:1. In the eighteenth year of king Jeroboam, Abia reigned over Juda.

    13:2. Three years he reigned in Jerusalem, and his mother’s name was Michaia, the daughter of Uriel of Gabaa: and there was war between Abia and Jeroboam.

    Michaia… Alias Maacha. Her father had also two names, viz., Absalom, or Abessalom, and Uriel.

    13:3. And when Abia had begun battle, and had with him four hundred thousand most valiant and chosen men, Jeroboam put his army in array against him, eight hundred thousand men, who were also chosen and most valiant for war.

    13:4. And Abia stood upon mount Semeron, which was in Ephraim, and said: Hear me, O Jeroboam, and all Israel:

    13:5. Do you not know that the Lord God of Israel gave to David the kingdom over Israel for ever, to him and to his sons by a covenant of salt?

    A covenant of salt… That is, a firm and perpetual covenant. See Num. 18.19.

    13:6. And Jeroboam the son of Nabat, the servant of Solomon the son of David, rose up: and rebelled against his lord.

    13:7. And there were gathered to him vain men, and children of Belial: and they prevailed against Roboam the son of Solomon: for Roboam was unexperienced, and of a fearful heart, and could not resist them.

    13:8. And now you say that you are able to withstand the kingdom of the Lord, which he possesseth by the sons of David, and you have a great multitude of people, and golden calves, which Jeroboam hath made you for gods.

    13:9. And you have cast out the priests of the Lord, the sons of Aaron, and the Levites: and you have made you priests, like all the nations of the earth: whosoever cometh and consecrateth his hand with a bullock of the herd, and with seven rams, is made a priest of those who are no gods.

    13:10. But the Lord is our God, whom we forsake not, and the priests who minister to the Lord are the sons of Aaron, and the Levites are in their order.

    13:11. And they offer holocausts to the Lord, every day, morning and evening, and incense made according to the ordinance of the law, and the loaves are set forth on a most clean table, and there is with us the golden candlestick, and the lamps thereof, to be lighted always in the evening: for we keep the precepts of the Lord our God, whom you have forsaken.

    13:12. Therefore God is the leader in our army, and his priests who sound with trumpets, and resound against you: O children of Israel, fight not against the Lord the God of your fathers, for it is not good for you.

    13:13. While he spoke these things, Jeroboam caused an ambushment to come about behind him. And while he stood facing the enemies, he encompassed Juda, who perceived it not, with his army.

    13:14. And when Juda looked back, they saw the battle coming upon them both before and behind, and they cried to the Lord: and the priests began to sound with the trumpets.

    13:15. And all the men of Juda shouted: and behold when they shouted, God terrified Jeroboam, and all Israel that stood against Abia and Juda.

    13:16. And the children of Israel fled before Juda, and the Lord delivered them into their hand.

    13:17. And Abia and his people slew them with a great slaughter, and there fell wounded of Israel five hundred thousand valiant men.

    13:18. And the children of Israel were brought down, at that time, and the children of Juda were exceedingly strengthened, because they had trusted in the Lord the God of their fathers.

    13:19. And Abia pursued after Jeroboam, and took cities from him, Bethel and her daughters, and Jesana with her daughters, Ephron also and her daughters.

    13:20. And Jeroboam was not able to resist any more, in the days of Abia: and the Lord struck him, and he died.

    13:21. But Abia, being strengthened in his kingdom, took fourteen wives: and begot two and twenty sons, and sixteen daughters.

    13:22. And the rest of the acts of Abia, and of his ways and works, are written diligently in the book of Addo the prophet.

2 Paralipomenon Chapter 14

  • The reign of Asa: his victory over the Ethiopians.14:1. And Abia slept with his fathers, and they buried him in the city of David: an Asa his son reigned in his stead: in his days the land was quiet ten years.

    14:2. And Asa did that which was good and pleasing in the sight of his God, and he destroyed the altars of foreign worship, and the high places.

    14:3. And broke the statues, and cut down the groves.

    14:4. And he commanded Juda to seek the Lord the God of their fathers, and to do the law, and all the commandments.

    14:5. And he took away out of all the cities of Juda the altars, and temples, and reigned in peace.

    14:6. He built also strong cities in Juda, for he was quiet, and there had no wars risen in his time, the Lord giving peace.

    14:7. And he said to Juda: Let us build these cities, and compass them with walls, and fortify them with towers, and gates, and bars, while all is quiet from wars, because we have sought the Lord the God of our fathers, and he hath given us peace round about. So they built, and there was no hinderance in building.

    14:8. And Asa had in his army of men that bore shields and spears of Juda three hundred thousand, and of Benjamin that bore shields and drew bows, two hundred and eighty thousand, all these were most valiant men.

    14:9. And Zara the Ethiopian came out against them with his army of ten hundred thousand men, and with three hundred chariots: and he came as far as Maresa.

    14:10. And Asa went out to meet him, and set his army in array for battle in the vale of Sephata, which is near Maresa:

    14:11. And he called upon the Lord God, and said: Lord, there is no difference with thee, whether thou help with few, or with many: help us, O Lord our God: for with confidence in thee, and in thy name we are come against this multitude. O Lord thou art our God, let not man prevail against thee.

    14:12. And the Lord terrified the Ethiopians before Asa and Juda: and the Ethiopians fled.

    14:13. And Asa and the people that were with him pursued them to Gerara: and the Ethiopians fell even to utter destruction, for the Lord slew them, and his army fought against them, and they were destroyed. And they took abundance of spoils,

    14:14. And they took all the cities round about Gerara: for a great fear was come upon all men: and they pillaged the cities, and carried off much booty.

    14:15. And they destroyed the sheepcotes, and took an infinite number of cattle, and of camels: and returned to Jerusalem.

2 Paralipomenon Chapter 15

  • The prophecy of Azarias. Asa’s covenant with God. He deposeth his mother.15:1. And the spirit of God came upon Azarias the son of Oded,

    15:2. And he went out to meet Asa, and said to him: Hear ye me, Asa, and all Juda and Benjamin: The Lord is with you, because you have been with him. If you seek him, you shall find: but if you forsake him, he will forsake you.

    15:3. And many days shall pass in Israel, without the true God, and without a priest a teacher, and without the law.

    15:4. And when in their distress they shall return to the Lord the God of Israel, and shall seek him, they shall find him.

    15:5. At that time there shall be no peace to him that goeth out and cometh in, but terrors on every side among all the inhabitants of the earth.

    15:6. For nation shall fight against nation, and city against city, for the Lord will trouble them with all distress.

    15:7. Do you therefore take courage, and let not your hands be weakened: for there shall be a reward for your work.

    15:8. And when Asa had heard the words, and the prophecy of Azarias the son of Oded the prophet, he took courage, and took away the idols out of all the land of Juda, and out of Benjamin, and out of the cities of mount Ephraim, which he had taken, and he dedicated the altar of the Lord, which was before the porch of the Lord.

    15:9. And he gathered together all Juda and Benjamin, and the strangers with them of Ephraim, and Manasses, and Simeon: for many were come over to him out of Israel, seeing that the Lord his God was with him.

    15:10. And when they were come to Jerusalem in the third month, in the fifteenth year of the reign of Asa,

    15:11. They sacrificed to the Lord in that day of the spoils, and of the prey, that they had brought, seven hundred oxen, and seven thousand rams.

    15:12. And he went in to confirm as usual the covenant, that they should seek the Lord the God of their fathers with all their heart, and with all their soul.

    15:13. And if any one, said he, seek not the Lord the God of Israel, let him die, whether little or great, man or woman.

    15:14. And they swore to the Lord with a loud voice with joyful shouting, and with sound of trumpet, and sound of cornets,

    15:15. All that were in Juda with a curse: for with all their heart they swore, and with all their will they sought him, and they found him, and the Lord gave them rest round about.

    15:16. Moreover Maacha the mother of king Asa he deposed from the royal authority, because she had made in a grove an idol of Priapus: and he entirely destroyed it, and breaking it into pieces, burnt it at the torrent Cedron.

    15:17. But high places were left in Israel: nevertheless the heart of Asa was perfect all his days.

    15:18. And the things which his father had vowed, and he himself had vowed, he brought into the house of the Lord, gold and silver, and vessels of divers uses.

    15:19. And there was no war unto the five and thirtieth year of the kingdom of Asa.

2 Paralipomenon Chapter 16

  • Asa is reproved for seeking help from the Syrians: his last acts and death.16:1. And in the six and thirtieth year of his kingdom, Baasa the king of Israel came up against Juda, and built a wall about Rama, that no one might safely go out or come in of the kingdom of Asa.

    Six and thirtieth year of his kingdom… That is, of the kingdom of Juda, taking the date of it from the beginning of the reign of Reboam.

    16:2. Then Asa brought out silver and gold out of the treasures of the house of the Lord, and of the king’s treasures, and sent to Benadad king of Syria, who dwelt in Damascus, saying:

    16:3. There is a league between me and thee, as there was between my father and thy father, wherefore I have sent thee silver and gold, that thou mayst break thy league with Baasa king of Israel, and make him depart from me.

    16:4. And when Benadad heard this, he sent the captains of his armies against the cities of Israel: and they took Ahion, and Dan, and Abelmaim, and all the walled cities of Nephtali.

    16:5. And when Baasa heard of it, he left off the building of Rama, and interrupted his work.

    16:6. Then king Asa took all Juda, and they carried away from Rama the stones, and the timber that Baasa had prepared for the building: and he built with them Gabaa, and Maspha.

    16:7. At that time Hanani the prophet came to Asa king of Juda, and said to him: Because thou hast had confidence in the king of Syria, and not in the Lord thy God, therefore hath the army of the king of Syria escaped out of thy hand.

    16:8. Were not the Ethiopians, and the Libyans much more numerous in chariots, and horsemen, and an exceeding great multitude: yet because thou trustedst in the Lord, he delivered them into thy hand?

    16:9. For the eyes of the Lord behold all the earth, and give strength to those who with a perfect heart trust in him. Wherefore thou hast done foolishly, and for this cause from this time wars shall arise against thee.

    16:10. And Asa was angry with the seer, and commanded him to be put in prison: for he was greatly enraged because of this thing: and he put to death many of the people at that time.

    16:11. But the works of Asa the first and last are written in the book of the kings of Juda and Israel.

    16:12. And Asa fell sick in the nine and thirtieth year of his reign, of a most violent pain in his feet, and yet in his illness he did not seek the Lord, but rather trusted in the skill of physicians.

    16:13. And he slept with his fathers: and he died in the one and fortieth year of his reign.

    16:14. And they buried him in his own sepulchre, which he had made for himself in the city of David: and they laid him on his bed full of spices and odoriferous ointments, which were made by the art of the perfumers, and they burnt them over him with very great pomp.

2 Paralipomenon Chapter 17

  • Josaphat’s reign: his care for the instruction of his people: his numerous forces.17:1. And Josaphat his son reigned in his stead, and grew strong against Israel.

    17:2. And he placed numbers of soldiers in all the fortified cities of Juda. And he put garrisons in the land of Juda, and in the cities of Ephraim, which Asa his father had taken.

    17:3. And the Lord was with Josaphat, because he walked in the first ways of David his father: and trusted not in Baalim,

    17:4. But in the God of his father, and walked in his commandments, and not according to the sins of Israel.

    17:5. And the Lord established the kingdom in his hand, and all Juda brought presents to Josaphat: and he acquired immense riches, and much glory.

    17:6. And when his heart had taken courage for the ways of the Lord, he took away also the high places and the groves out of Juda.

    17:7. And in the third year of his reign, he sent of his princes Benhail, and Abdias, and Zacharias, and Nathanael, and Micheas, to teach in the cites of Juda:

    17:8. And with them the Levites, Semeias, and Nathanias, and Zabadias, and Asael, and Semiramoth, and Jonathan, and Adonias, and Tobias, and Thobadonias Levites, and with them Elisama, and Joram priests.

    17:9. And they taught the people in Juda, having with them the book of the law of the Lord: and they went about all the cities of Juda, and instructed the people.

    17:10. And the fear of the Lord came upon all the kingdoms of the lands that were round about Juda, and they durst not make war against Josaphat.

    17:11. The Philistines also brought presents to Josaphat, and tribute in silver, and the Arabians brought him cattle, seven thousand seven hundred rams, and as many he goats.

    17:12. And Josaphat grew, and became exceeding great: and he built in Juda houses like towers, and walled cities.

    17:13. And he prepared many works in the cities of Juda: and he had warriors, and valiant men in Jerusalem.

    17:14. Of whom this is the number of the houses and families of every one: in Juda captains of the army, Ednas the chief, and with him three hundred thousand most valiant men.

    17:15. After him Johanan the captain, and with him two hundred and eighty thousand.

    17:16. And after him was Amasias the son of Zechri, consecrated to the Lord, and with him were two hundred thousand valiant men.

    17:17. After him was Eliada valiant in battle, and with him two hundred thousand armed with bow and shield.

    17:18. After him also was Jozabad, and with him a hundred and eighty thousand ready for war.

    17:19. All these were at the hand of the king, beside others, whom he had put in the walled cities, in all Juda.

2 Paralipomenon Chapter 18

  • Josaphat accompanies Achab in his expedition against Ramoth; where Achab is slain, as Micheas had foretold.18:1. Now Josaphat was rich and very glorious, and was joined by affinity to Achab.

    18:2. And he went down to him after some years to Samaria: and Achab at his coming killed sheep and oxen in abundance for him and the people that came with him: and he persuaded him to go up to Ramoth Galaad.

    18:3. And Achab king of Israel said to Josaphat king of Juda: Come with me to Ramoth Galaad. And he answered him: Thou art as I am, and my people as thy people, and we will be with thee in the war.

    18:4. And Josaphat said to the king of Israel: Inquire, I beseech thee, at present the word of the Lord.

    18:5. So the king of Israel gathered together of the prophets four hundred men, and he said to them: Shall we go to Ramoth Galaad to fight, or shall we forbear? But they said: Go up, and God will deliver into the king’s hand.

    18:6. And Josaphat said: Is there not here a prophet of the Lord, that we may inquire also of him?

    18:7. And the king of Israel said to Josaphat: There is one man, of whom we may ask the will of the Lord: but I hate him, for he never prophesieth good to me, but always evil: and it is Micheas the son of Jemla. And Josaphat said: Speak not thus, O king.

    18:8. And the king of Israel called one of the eunuchs, and said to him: Call quickly Micheas the son of Jemla.

    18:9. Now the king of Israel, and Josaphat king of Juda, both sat on their thrones, clothed in royal robes, and they sat in the open court by the gate of Samaria, and all the prophets prophesied before them.

    18:10. And Sedecias the son of Chanaana made him horns of iron, and said: Thus saith the Lord: With these shalt thou push Syria, till thou destroy it.

    18:11. And all the prophets prophesied in like manner, and said: Go up to Ramoth Galaad, and thou shalt prosper, and the Lord will deliver them into the king’s hand.

    18:12. And the messenger that went to call Micheas, said to him: Behold the words of all the prophets with one mouth declare good to the king: I beseech thee therefore let not thy word disagree with them, and speak thou also good success.

    18:13. And Micheas answered him: As the Lord liveth, whatsoever my God shall say to me, that will I speak.

    18:14. So he came to the king: and the king said to him:

    Micheas, shall we go to Ramoth Galaad to fight, or forbear? And he answered him: Go up, for all shall succeed prosperously, and the enemies shall be delivered into your hands.

    18:15. And the king said: I adjure thee again and again to say nothing but the truth to me, in the name of the Lord.

    18:16. Then he said: I saw all Israel scattered in the mountains, like sheep without a shepherd: and the Lord said: These have no masters: let every man return to his own house in peace.

    18:17. And the king of Israel said to Josaphat: Did I not tell thee that this man would not prophesy me any good, but evil?

    18:18. Then he said: Hear ye therefore the word of the Lord: I saw the Lord sitting on his throne, and all the army of heaven standing by him on the right hand and on the left,

    18:19. And the Lord said: Who shall deceive Achab king of Israel, that he may go up and fall in Ramoth Galaad? And when one spoke in this manner, and another otherwise:

    Who shall deceive, etc… See the annotations, 3 Kings 22.

    18:20. There came forth a spirit, and stood before the Lord, and said: I will deceive him. And the Lord said to him: By what means wilt thou deceive him?

    18:21. And he answered: I will go out, and be a lying spirit in the mouth of all his prophets. And the Lord said: Thou shalt deceive, and shalt prevail: go out, and do so.

    18:22. Now therefore behold the Lord hath put a spirit of lying in the mouth of all thy prophets, and the Lord hath spoken evil against thee.

    18:23. And Sedecias the son of Chanaana came, and struck Micheas on the cheek and said: Which way went the spirit of the Lord from me, to speak to thee?

    18:24. And Micheas said: Thou thyself shalt see in that day, when thou shalt go in from chamber to chamber, to hide thyself.

    18:25. And the king of Israel commanded, saying: Take Micheas, and carry him to Amon the governor of the city, and to Joas the son of Amelech,

    18:26. And say: Thus saith the king: Put this fellow in prison, and give him bread and water in a small quantity till I return in peace.

    18:27. And Micheas said: If thou return in peace, the Lord hath not spoken by me. And he said: Hear, all ye people.

    18:28. So the king of Israel and Josaphat king of Juda went up to Ramoth Galaad.

    18:29. And the king of Israel said to Josaphat: I will change my dress, and so I will go to the battle, but put thou on thy own garments. And the king of Israel having changed his dress, went to the battle.

    18:30. Now the king of Syria had commanded the captains of his cavalry, saying: Fight ye not with small, or great, but with the king of Israel only.

    18:31. So when the captains of the cavalry saw Josaphat, they said: This is the king of Israel. And they surrounded him to attack him: but he cried to the Lord, and he helped him, and turned them away from him.

    18:32. For when the captains of the cavalry saw, that he was not the king of Israel, they left him.

    18:33. And it happened that one of the people shot an arrow at a venture, and struck the king of Israel between the neck and the shoulders, and he said to his chariot man: Turn thy hand, and carry me out of the battle, for I am wounded.

    18:34. And the fight was ended that day: but the king of Israel stood in his chariot against the Syrians until the evening, and died at the sunset.

2 Paralipomenon Chapter 19

  • Josaphat’s charge to the judges and to the Levites.19:1. And Josaphat king of Juda returned to his house in peace to Jerusalem.

    19:2. And Jehu the son of Hanani the seer met him, and said to him: Thou helpest the ungodly, and thou art joined in friendship with them that hate the Lord, and therefore thou didst deserve indeed the wrath of the Lord:

    19:3. But good works are found in thee, because thou hast taken away the groves out of the land of Juda, and hast prepared thy heart to seek the Lord the God of thy fathers.

    19:4. And Josaphat dwelt at Jerusalem: and he went out again to the people from Bersabee to mount Ephraim, and brought them back to the Lord the God of their fathers.

    19:5. And he set judges of the land in all the fenced cities of Juda, in every place.

    19:6. And charging the judges, he said: Take heed what you do: for you exercise not the judgment of man, but of the Lord: and whatsoever you judge, it shall redound to you.

    19:7. Let the fear of the Lord be with you, and do all things with diligence: for there is no iniquity with the Lord our God, nor respect of persons, nor desire of gifts.

    19:8. In Jerusalem also Josaphat appointed Levites, and priests and chiefs of the families of Israel, to judge the judgment and the cause of the Lord for the inhabitants thereof.

    19:9. And he charged them, saying, Thus shall you do in the fear of the Lord faithfully, and with a perfect heart.

    19:10. Every cause that shall come to you of your brethren, that dwell in their cities, between kindred and kindred, wheresoever there is question concerning the law, the commandment, the ceremonies, the justifications: shew it them, that they may not sin against the Lord, and that wrath may not come upon you and your brethren: and so doing you shall not sin.

    19:11. And Amarias the priest your high priest shall be chief in the things which regard God: and Zabadias the son of Ismahel, who is ruler in the house of Juda, shall be over those matters which belong to the king’s office: and you have before you the Levites for masters, take courage and do diligently, and the Lord will be with you in good things.

2 Paralipomenon Chapter 20

  • The Ammonites, Moabites, and Syrians combine against Josaphat: he seeketh God’s help by public prayer and fasting. A prophet foretelleth that God will fight for his people: the enemies destroy one another. Josaphat with his men gathereth the spoils. He reigneth in peace, but his navy perisheth, for his society with wicked Ochozias.20:1. After this the children of Moab, and the children of Ammon, and with them of the Ammonites, were gathered together to fight against Josaphat.

    20:2. And there came messengers, and told Josaphat, saying: There cometh a great multitude against thee from beyond the sea, and out of Syria, and behold they are in Asasonthamar, which is Engaddi.

    20:3. And Josaphat being seized with fear betook himself wholly to pray to the Lord, and he proclaimed a fast for all Juda.

    20:4. And Juda gathered themselves together to pray to the Lord: and all came out of their cities to make supplication to him.

    20:5. And Josaphat stood in the midst of the assembly of Juda, and Jerusalem, in the house of the Lord before the new court,

    20:6. And said: O Lord God of our fathers, thou art God in heaven, and rulest over all the kingdoms and nations, in thy hand is strength and power, and no one can resist thee.

    20:7. Didst not thou our God kill all the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?

    20:8. And they dwelt in it, and built in it a sanctuary to thy name, saying:

    20:9. If evils fall upon us, the sword of judgment, or pestilence, or famine, we will stand in thy presence before this house, in which thy name is called upon: and we will cry to thee in our afflictions, and thou wilt hear, and save us.

    20:10. Now therefore behold the children of Ammon, and of Moab, and mount Seir, through whose lands thou didst not allow Israel to pass, when they came out of Egypt, but they turned aside from them, and slew them not,

    20:11. Do the contrary, and endeavour to cast us out of the possession which thou hast delivered to us.

    20:12. O our God, wilt thou not then judge them? as for us we have not strength enough, to be able to resist this multitude, which cometh violently upon us. But as we know not what to do, we can only turn our eyes to thee.

    20:13. And all Juda stood before the Lord with their little ones, and their wives, and their children.

    20:14. And Jahaziel the son of Zacharias, the son of Banaias, the son of Jehiel, the son of Mathanias, a Levite of the sons of Asaph, was there, upon whom the spirit of the Lord came in the midst of the multitude,

    20:15. And he said: Attend ye, all Juda, and you that dwell in Jerusalem, and thou king Josaphat: Thus saith the Lord to you: Fear ye not, and be not dismayed at this multitude: for the battle is not yours, but God’s.

    20:16. To morrow you shall go down against them: for they will come up by the ascent named Sis, and you shall find them at the head of the torrent, which is over against the wilderness of Jeruel.

    20:17. It shall not be you that shall fight, but only stand with confidence, and you shall see the help of the Lord over you, O Juda, and Jerusalem: fear ye not, nor be you dismayed: to morrow you shall go out against them, and the Lord will be with you.

    20:18. Then Josaphat, and Juda, and all the inhabitants of Jerusalem fell flat on the ground before the Lord, and adored him.

    20:19. And the Levites of the sons of Caath, and of the sons of Core praised the Lord the God of Israel with a loud voice, on high.

    20:20. And they rose early in the morning, and went out through the desert of Thecua: and as they were marching, Josaphat standing in the midst of them, said: Hear me, ye men of Juda, and all the inhabitants of Jerusalem: believe in the Lord your God, and you shall be secure: believe his prophets, and all things shall succeed well.

    20:21. And he gave counsel to the people, and appointed the singing men of the Lord, to praise him by their companies, and to go before the army, and with one voice to say: Give glory to the Lord, for his mercy endureth for ever.

    20:22. And when they began to sing praises, the Lord turned their ambushments upon themselves, that is to say, of the children of Ammon, and of Moab, and of mount Seir, who were come out to fight against Juda, and they were slain.

    20:23. For the children of Ammon, and of Moab, rose up against the inhabitants of mount Seir, to kill and destroy them: and when they had made an end of them, they turned also against one another, and destroyed one another.

    20:24. And when Juda came to the watch tower, that looketh toward the desert, they saw afar off all the country, for a great space, full of dead bodies, and that no one was left that could escape death.

    20:25. Then Josaphat came, and all the people with him to take away the spoils of the dead, and they found among the dead bodies, stuff of various kinds, and garments, and most precious vessels: and they took them for themselves, insomuch that they could not carry all, nor in three days take away the spoils, the booty was so great.

    20:26. And on the fourth day they were assembled in the valley of Blessing: for there they blessed the Lord, and therefore they called that place the valley of Blessing until this day.

    20:27. And every man of Juda, and the inhabitants of Jerusalem returned, and Josaphat at their head, into Jerusalem with great joy, because the Lord had made them rejoice over their enemies.

    20:28. And they came into Jerusalem with psalteries, and harps, and trumpets into the house of the Lord.

    20:29. And the fear of the Lord fell upon all the kingdoms of the lands when they heard that the Lord had fought against the enemies of Israel.

    20:30. And the kingdom of Josaphat was quiet, and God gave him peace round about.

    20:31. And Josaphat reigned over Juda, and he was five and thirty years old, when he began to reign: and he reigned five and twenty years in Jerusalem: and the name of his mother was Azuba the daughter of Selahi.

    20:32. And he walked in the way of his father Asa and departed not from it, doing the things that were pleasing before the Lord.

    20:33. But yet he took not away the high places, and the people had not yet turned their heart to the Lord the God of their fathers.

    20:34. But the rest of the acts of Josaphat, first and last, are written in the words of Jehu the son of Hanani, which he digested into the books of the kings of Israel.

    20:35. After these things Josaphat king of Juda made friendship with Ochozias king of Israel, whose works were very wicked.

    20:36. And he was partner with him in making ships, to go to Tharsis: and they made the ships in Asiongaber.

    20:37. And Eliezer the son of Dodau of Maresa prophesied to Josaphat, saying: Because thou hast made a league with Ochozias, the Lord hath destroyed thy works, and the ships are broken, and they could not go to Tharsis.

2 Paralipomenon Chapter 21

  • Joram’s wicked reign: his punishment and death.21:1. And Josaphat slept with his fathers, and was buried with them in the city of David: and Joram his son reigned in his stead.

    21:2. And he had brethren the sons of Josaphat, Azarias, and Jahiel, and Zacharias, and Azaria, and Michael, and Saphatias, all these were the sons of Josaphat king of Juda.

    21:3. And their father gave them great gifts of silver, and of gold, and pensions, with strong cities in Juda: but the kingdom he gave to Joram, because he was the eldest.

    21:4. So Joram rose up over the kingdom of his father: and when he had established himself, he slew all his brethren with the sword, and some of the princes of Israel.

    21:5. Joram was two and thirty years old when he began to reign: and he reigned eight years in Jerusalem.

    21:6. And he walked in the ways of the kings of Israel, as the house of Achab had done: for his wife was a daughter of Achab, and he did evil in the sight of the Lord.

    21:7. But the Lord would not destroy the house of David: because of the covenant which he had made with him: and because he had promised to give a lamp to him, and to his sons for ever.

    21:8. In those days Edom revolted, from being subject to Juda, and made themselves a king.

    21:9. And Joram went over with his princes, and all his cavalry with him, and rose in the night, and defeated the Edomites who had surrounded him, and all the captains of his cavalry.

    21:10. However Edom revolted, from being under the dominion of Juda unto this day: at that time Lobna also revolted, from being under his hand. For he had forsaken the Lord the God of his fathers.

    21:11. Moreover he built also high places in the cities of Juda, and he made the inhabitants of Jerusalem to commit fornication, and Juda to transgress.

    21:12. And there was a letter brought him from Eliseus the prophet, in which it was written: Thus saith the Lord the God of David thy father: Because thou hast not walked in the ways of Josaphat thy father nor in the ways of Asa king of Juda,

    21:13. But hast walked in the ways of the kings of Israel, and hast made Juda and the inhabitants of Jerusalem to commit fornication, imitating the fornication of the house of Achab, moreover also thou hast killed thy brethren, the house of thy father, better men than thyself,

    21:14. Behold the Lord will strike thee with a great plague, with all thy people, and thy children, and thy wives, and all thy substance.

    21:15. And thou shalt be sick of a very grievous disease of thy bowels, till thy vital parts come out by little and little every day.

    21:16. And the Lord stirred up against Joram the spirit of the Philistines, and of the Arabians, who border on the Ethiopians.

    21:17. And they came up into the land of Juda, and wasted it, and they carried away all the substance that was found in the king’s house, his sons also, and his wives: so that there was no son left him but Joachaz, who was the youngest.

    Joachaz… Alias Ochozias.

    21:18. And besides all this the Lord struck him with an incurable disease in his bowels.

    21:19. And as day came after day, and time rolled on, two whole years passed: then after being wasted with a long consumption, so as to void his very bowels, his disease ended with his life. And he died of a most wretched illness, and the people did not make a funeral for him according to the manner of burning, as they had done for his ancestors.

    21:20. He was two and thirty years old when he began his reign, and he reigned eight years in Jerusalem. And he walked not rightly, and they buried him in the city of David: but not in the sepulchres of the kings.

2 Paralipomenon Chapter 22

  • The reign and death of Ochozias. The tyranny of Athalia.22:1. And the inhabitants of Jerusalem made Ochozias his youngest son king in his place: for the rovers of the Arabians, who had broke in upon the camp, had killed all that were his elder brothers. So Ochozias the son of Joram king of Juda reigned.

    22:2. Ochozias was forty-two years old when he began to reign, and he reigned one year in Jerusalem, and the name of his mother was Athalia the daughter of Amri.

    Forty-two, etc… Divers Greek Bibles read thirty-two, agreeably to 4 Kings 8.17.

    22:3. He also walked in the ways of the house of Achab: for his mother pushed him on to do wickedly.

    22:4. So he did evil in the sight of the Lord, as the house of Achab did: for they were his counsellors after the death of his father, to his destruction.

    22:5. And he walked after their counsels. And he went with Joram the son of Achab king of Israel, to fight against Hazael king of Syria, at Ramoth Galaad: and the Syrians wounded Joram.

    22:6. And he returned to be healed in Jezrahel: for he received many wounds in the foresaid battle. And Ochozias the son of Joram king of Juda, went down to visit Joram the son of Achab in Jezrahel where he lay sick.

    22:7. For it was the will of God against Ochozias that he should come to Joram: and when he was come should go out also against Jehu the son of Namsi, whom the Lord had anointed to destroy the house of Achab.

    22:8. So when Jehu was rooting out the house of Achab, he found the princes of Juda, and the sons of the brethren of Ochozias, who served him, and he slew them.

    22:9. And he sought for Ochozias himself, and took him lying hid in Samaria: and when he was brought to him, he killed him, and they buried him: because he was the son of Josaphat, who had sought the Lord with all his heart. And there was no more hope that any one should reign of the race of Ochozias.

    22:10. For Athalia his mother, seeing that her son was dead, rose up, and killed all the royal family of the house of Joram.

    22:11. But Josabeth the king’s daughter took Joas the son of Ochozias, and stole him from among the king’s sons that were slain. And she hid him with his nurse in a bedchamber: now Josabeth that hid him, was daughter of king Joram, wife of Joiada the high priest, and sister of Ochozias, and therefore Athalia did not kill him.

    22:12. And he was with them hid in the house of God six years, during which Athalia reigned over the land.

2 Paralipomenon Chapter 23

  • Joiada the high priest causeth Joas to be made king: Athalia to be slain, and idolatry to be destroyed.23:1. And in the seventh year Joiada being encouraged, took the captains of hundreds, to wit, Azarias the son of Jeroham, and Ismahel the son of Johanan, and Azarias the son of Obed, and Maasias the son of Adaias, and Elisaphat the son of Zechri: and made a covenant with them.

    23:2. And they went about Juda, and gathered together the Levites out of all the cities of Juda, and the chiefs of the families of Israel, and they came to Jerusalem.

    23:3. And all the multitude made a covenant with the king in the house of God: and Joiada said to them: Behold the king’s son shall reign, as the Lord hath said of the sons of David.

    23:4. And this is the thing that you shall do:

    23:5. A third part of you that come to the sabbath, of the priests, and of the Levites, and of the porters shall be at the gates: and a third part at the king’s house: and a third at the gate that is called the Foundation: but let all the rest of the people be in the courts of the house of the Lord.

    To the sabbath… That is, to perform in your weeks the functions of your office, or the weekly watches.

    23:6. And let no one come into the house of the Lord, but the priests, and they that minister of the Levites: let them only come in, because they are sanctified: and let all the rest of the people keep the watches of the Lord.

    23:7. And let the Levites be round about the king, every man with his arms; and if any other come into the temple, let him be slain; and let them be with the king, both coming in, and going out.

    23:8. So the Levites, and all Juda did according to all that Joiada the high priest had commanded: and they took every one his men that were under him, and that came in by the course of the sabbath, with those who had fulfilled the sabbath, and were to go out. For Joiada the high priest permitted not the companies to depart, which were accustomed to succeed one another every week.

    23:9. And Joiada the priest gave to the captains the spears, and the shields, and targets of king David, which he had dedicated in the house of the Lord.

    23:10. And he set all the people with swords in their hands from the right side of the temple, to the left side of the temple, before the altar, and the temple, round about the king.

    23:11. And they brought out the king’s son, and put the crown upon him, and the testimony, and gave him the law to hold in his hand, and they made him king: and Joiada the high priest and his sons anointed him: and they prayed for him, and said: God save the king.

    23:12. Now when Athalia heard the noise of the people running and praising the king, she came in to the people, into the temple of the Lord.

    23:13. And when she saw the king standing upon the step in the entrance, and the princes, and the companies about him, and all the people of the land rejoicing, and sounding with trumpets, and playing on instruments of divers kinds, and the voice of those that praised, she rent her garments, and said: Treason, treason.

    23:14. And Joiada the high priest going out to the captains, and the chiefs of the army, said to them: Take her forth without the precinct of the temple, and when she is without let her be killed with the sword. For the priest commanded that she should not be killed in the house of the Lord.

    23:15. And they laid hold on her by the neck: and when she was come within the horse gate of the palace, they killed her there.

    23:16. And Joiada made a covenant between himself and all the people, and the king, that they should be the people of the lord.

    23:17. And all the people went into the house of Baal, and destroyed it: and they broke down his altars and his idols: and they slew Mathan the priest of Baal before the altars.

    23:18. And Joiada appointed overseers in the house of the Lord, under the hands of the priests, and the Levites, whom David had distributed in the house of the Lord: to offer holocausts to the Lord, as it is written in the law of Moses, with joy and singing, according to the disposition of David.

    23:19. He appointed also porters in the gates of the house of the Lord, that none who was unclean in any thing should enter in.

    23:20. And he took the captains of hundreds, and the most valiant men, and the chiefs of the people, and all the people of the land, and they brought down the king from the house of the Lord, and brought him through the upper gate into the king’s house, and set him on the royal throne.

    23:21. And all the people of the land rejoiced, and the city was quiet: but Athalia was slain with the sword.

2 Paralipomenon Chapter 24

  • Joas reigneth well all the days of Joiada: afterwards falleth into idolatry and causeth Zacharias to be slain. He is slain himself by his servants.24:1. Joas was seven years old when he began to reign: and he reigned forty years in Jerusalem: the name of his mother was Sebia of Bersabee.

    24:2. And he did that which is good before the Lord all the days of Joiada the priest.

    24:3. And Joiada took for him two wives, by whom he had sons and daughters.

    24:4. After this Joas had a mind to repair the house of the Lord.

    24:5. And he assembled the priests, and the Levites, and said to them: Go out to the cities of Juda, and gather of all Israel money to repair the temple of your God, from year to year: and do this with speed: but the Levites were negligent.

    24:6. And the king called Joiada the chief, and said to him: Why hast thou not taken care to oblige the Levites to bring in out of Juda and Jerusalem the money that was appointed by Moses the servant of the Lord for all the multitude of Israel to bring into the tabernacle of the testimony?

    24:7. For that wicked woman Athalia, and her children have destroyed the house of God, and adorned the temple of Baal with all the things that had been dedicated in the temple of the Lord.

    24:8. And the king commanded, and they made a chest: and set it by the gate of the house of the Lord on the outside.

    24:9. And they made a proclamation in Juda and Jerusalem, that every man should bring to the Lord the money which Moses the servant of God appointed for all Israel, in the desert.

    24:10. And all the princes, and all the people rejoiced: and going in they contributed and cast so much into the chest of the Lord, that it was filled.

    24:11. And when it was time to bring the chest before the king by the hands of the Levites, (for they saw there was much money,) the king’s scribe, and he whom the high priest had appointed went in: and they poured out the money that was in the chest: and they carried back the chest to its place: and thus they did from day to day, and there was gathered an immense sum of money.

    24:12. And the king and Joiada gave it to those who were over the works of the house of the Lord: but they hired with it stonecutters, and artificers of every kind of work to repair the house of the Lord: and such as wrought in iron and brass, to uphold what began to be falling.

    24:13. And the workmen were diligent, and the breach of the walls was closed up by their hands, and they set up the house of the Lord in its former state, and made it stand firm.

    24:14. And when they had finished all the works, they brought the rest of the money before the king and Joiada: and with it were made vessels for the temple for the ministry, and for holocausts and bowls, and other vessels of gold and silver: and holocausts were offered in the house of the Lord continually all the days of Joiada.

    24:15. But Joiada grew old and was full of days, and died when he was a hundred and thirty years old.

    24:16. And they buried him in the city of David among the kings, because he had done good to Israel, and to his house.

    24:17. And after the death of Joiada, the princes of Juda went in, and worshipped the king: and he was soothed by their services and hearkened to them.

    24:18. And they forsook the temple of the Lord the God of their fathers, and served groves and idols, and wrath came upon Juda and Jerusalem for this sin.

    24:19. And he sent prophets to them to bring them back to the Lord, and they would not give ear when they testified against them.

    24:20. The spirit of God then came upon Zacharias the son of Joiada the priest, and he stood in the sight of the people, and said to them: Thus saith the Lord God: Why transgress you the commandment of the Lord which will not be for your good, and have forsaken the Lord, to make him forsake you?

    24:21. And they gathered themselves together against him, and stoned him at the king’s commandment in the court of the house of the Lord.

    24:22. And king Joas did not remember the kindness that Joiada his father had done to him, but killed his son. And when he died, he said: The Lord see, and require it.

    24:23. And when a year was come about, the army of Syria came up against him: and they came to Juda and Jerusalem, and killed all the princes of the people, and they sent all the spoils to the king of Damascus.

    24:24. And whereas there came a very small number of the Syrians, the Lord delivered into their hands an infinite multitude, because they had forsaken the Lord the God of their fathers: and on Joas they executed shameful judgments.

    24:25. And departing they left him in great diseases: and his servants rose up against him, for revenge of the blood of the son of Joiada the priest, and they slew him in his bed, and he died: and they buried him in the city of David, but not in the sepulchres of the kings.

    24:26. Now the men that conspired against him were Zabad the son of Semmaath an Ammonitess, and Jozabad the son of Semarith a Moabitess.

    24:27. And concerning his sons, and the sum of money which was gathered under him, and the repairing the house of God, they are written more diligently in the book of kings: and Amasias his son reigned in his stead.

2 Paralipomenon Chapter 25

  • Amasias’ reign: he beginneth well, but endeth ill: he is overthrown by Joas, and slain by his people.25:1. Amasias was five and twenty years old when he began to reign, and he reigned nine and twenty years in Jerusalem, the name of his mother was Joadan of Jerusalem.

    25:2. And he did what was good in the sight of the Lord: but yet not with a perfect heart.

    25:3. And when he saw himself strengthened in his kingdom, he put to death the servants that had slain the king his father.

    25:4. But he slew not their children, as it is written in the book of the law of Moses, where the Lord commanded, saying: The fathers shall not be slain for the children, nor the children for their fathers, but every man shall die for his own sin.

    25:5. Amasias therefore gathered Juda together, and appointed them by families, and captains of thousands and of hundreds in all Juda, and Benjamin: and he numbered them from twenty years old and upwards, and found three hundred thousand young men that could go out to battle, and could hold the spear and shield.

    25:6. He hired also of Israel a hundred thousand valiant men, for a hundred talents of silver.

    25:7. But a man of God came to him, and said: O king, let not the army of Israel go out with thee, for the Lord is not with Israel, and all the children of Ephraim:

    25:8. And if thou think that battles consist in the strength of the army, God will make thee to be overcome by the enemies: for it belongeth to God both to help, and to put to flight.

    25:9. And Amasias said to the man of God: What will then become of the hundred talents which I have given to the soldiers of Israel? and the man of God answered him: The Lord is rich enough to be able to give thee much more than this.

    25:10. Then Amasias separated the army, that came to him out of Ephraim, to go home again: but they being much enraged against Juda, returned to their own country.

    25:11. And Amasias taking courage led forth his people, and went to the vale of saltpits, and slew of the children of Seir ten thousand.

    25:12. And other ten thousand men the sons of Juda took, and brought to the steep of a certain rock, and cast them down headlong from the top, and they all were broken to pieces.

    25:13. But that army which Amasias had sent back, that they should not go with him to battle, spread themselves among the cities of Juda, from Samaria to Beth-horon, and having killed three thousand took away much spoil.

    25:14. But Amasias after he had slain the Edomites, set up the gods of the children of Seir, which he had brought thence, to be his gods, and adored them, and burnt incense to them.

    25:15. Wherefore the Lord being angry against Amasias, sent a prophet to him, to say to him: Why hast thou adored gods that have not delivered their own people out of thy hand?

    25:16. And when he spoke these things, he answered him: Art thou the king’s counsellor? be quiet, lest I kill thee. And the prophet departing, said: I know that God is minded to kill thee, because thou hast done this evil, and moreover hast not hearkened to my counsel.

    25:17. Then Amasias king of Juda taking very bad counsel, sent to Joas the son of Joachaz the son of Jehu, king of Israel, saying: Come, let us see one another.

    25:18. But he sent back the messengers, saying: The thistle that is in Libanus, sent to the cedar in Libanus, saying: Give thy daughter to my son to wife: and behold the beasts that were in the wood of Libanus passed by and trod down the thistle.

    25:19. Thou hast said: I have overthrown Edom, and therefore thy heart is lifted up with pride: stay at home, why dost thou provoke evil against thee, that both thou shouldst fall and Juda with thee.

    25:20. Amasias would not hearken to him, because it was the Lord’s will that he should be delivered into the hands of enemies, because of the gods of Edom.

    25:21. So Joas king of Israel went up, and they presented themselves to be seen by one another: and Amasias king of Juda was in Bethsames of Juda:

    25:22. And Juda fell before Israel, and they fled to their dwellings.

    25:23. And Joas king of Israel took Amasias king of Juda, the son of Joas, the son of Joachaz, in Bethsames, and brought him to Jerusalem: and broke down the walls thereof from the gate of Ephraim, to the gate of the corner, four hundred cubits.

    25:24. And he took all the gold, and silver, and all the vessels, that he found in the house of God, and with Obededom, and in the treasures of the king’s house, moreover also the sons of the hostages, he brought back to Samaria.

    25:25. And Amasias the son of Joas king of Juda lived, after the death of Joas the son of Joachaz king of Israel, fifteen years.

    25:26. Now the rest of the acts of Amasias, the first and last, are written in the book of the kings of Juda and Israel.

    25:27. And after he revolted from the Lord, they made a conspiracy against him in Jerusalem. And he fled into Lachis, and they sent, and killed him there.

    25:28. And they brought him back upon horses, and buried him with his fathers in the city of David.

2 Paralipomenon Chapter 26

  • Ozias reigneth prosperously, till he invadeth the priests’ office, upon which he is struck with a leprosy.26:1. And all the people of Juda took his son Ozias, who was sixteen years old, and made him king in the room of Amasias his father.

    26:2. He built Ailath, and restored it to the dominion of Juda, after that the king slept with his fathers.

    26:3. Ozias was sixteen years old when he began to reign, and he reigned two and fifty years in Jerusalem: the name of his mother was Jechelia of Jerusalem.

    26:4. And he did that which was right in the eyes of the Lord, according to all that Amasias his father had done.

    26:5. And he sought the Lord in the days of Zacharias that understood and saw God: and as long as he sought the Lord, he directed him in all things.

    26:6. Moreover he went forth and fought against the Philistines, and broke down the wall of Geth, and the wall of Jabnia, and the wall of Azotus: and he built towns in Azotus, and among the Philistines.

    26:7. And God helped him against the Philistines, and against the Arabians, that dwelt in Gurbaal, and against the Ammonites.

    26:8. And the Ammonites gave gifts to Ozias: and his name was spread abroad even to the entrance of Egypt for his frequent victories.

    26:9. And Ozias built towers in Jerusalem over the gate of the corner, and over the gate of the valley, and the rest, in the same side of the wall, and fortified them.

    26:10. And he built towers in the wilderness, and dug many cisterns, for he had much cattle both in the plains, and in the waste of the desert: he had also vineyards and dressers of vines in the mountains, and in Carmel: for he was a man that loved husbandry.

    26:11. And the army of his fighting men, that went out to war, was under the hand of Jehiel the scribe, and Maasias the doctor, and under the hand of Henanias, who was one of the king’s captains.

    26:12. And the whole number of the chiefs by the families of valiant men were two thousand six hundred.

    26:13. And the whole army under them three hundred and seven thousand five hundred: who were fit for war, and fought for the king against the enemy.

    26:14. And Ozias prepared for them, that is, for the whole army, shields, and spears, and helmets, and coats of mail, and bows, and slings to cast stones.

    26:15. And he made in Jerusalem engines of diverse kinds, which he placed in the towers, and in the corners of the walls, to shoot arrows, and great stones: and his name went forth far abroad, for the Lord helped him, and had strengthened him.

    26:16. But when he was made strong, his heart was lifted up to his destruction, and he neglected the Lord his God: and going into the temple of the Lord, he had a mind to burn incense upon the altar of incense.

    26:17. And immediately Azarias the priest going in after him, and with him fourscore priests of the Lord, most valiant men,

    26:18. Withstood the king and said: It doth not belong to thee, Ozias, to burn incense to the Lord, but to the priests, that is, to the sons of Aaron, who are consecrated for this ministry: go out of the sanctuary, do not despise: for this thing shall not be accounted to thy glory by the Lord God.

    26:19. And Ozias was angry, and holding in his hand the censer to burn incense, threatened the priests. And presently there rose a leprosy in his forehead before the priests, in the house of the Lord at the altar of incense.

    26:20. And Azarias the high priest, and all the rest of the priests looked upon him, and saw the leprosy in his forehead, and they made haste to thrust him out. Yea himself also being frightened, hasted to go out, because he had quickly felt the stroke of the Lord.

    26:21. And Ozias the king was a leper unto the day of his death, and he dwelt in a house apart being full of the leprosy, for which he had been cast out of the house of the Lord. And Joatham his son governed the king’s house, and judged the people of the land.

    26:22. But the rest of the acts of Ozias first and last were written by Isaias the son of Amos, the prophet.

    26:23. And Ozias slept with his fathers, and they buried him in the field of the royal sepulchres, because he was a leper: and Joatham his son reigned in his stead.

2 Paralipomenon Chapter 27

  • Joatham’s good reign.27:1. Joatham was five and twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: the name of his mother was Jerusa the daughter of Sadoc.

    27:2. And he did that which was right before the Lord, according to all that Ozias his father had done, only that he entered not into the temple of the Lord, and the people still transgressed.

    27:3. He built the high gate of the house of the Lord, and on the wall of Ophel he built much.

    27:4. Moreover he built cities in the mountains of Juda, and castles and towers in the forests.

    27:5. He fought against the king of the children of Ammon, and overcame them, and the children of Ammon gave him at that time a hundred talents of silver, and ten thousand measures of wheat, and as many measures of barley: so much did the children of Ammon give him in the second and third year.

    27:6. And Joatham was strengthened, because he had his way directed before the Lord his God.

    27:7. Now the rest of the acts of Joatham, and all his wars, and his works, are written in the book of the kings of Israel and Juda.

    27:8. He was five and twenty years old when he began to reign, and he reigned sixteen years in Jerusalem.

    27:9. And Joatham slept with his fathers, and they buried him in the city of David: and Achaz his son reigned in his stead.

2 Paralipomenon Chapter 28

  • The wicked and unhappy reign of Achaz.28:1. Achaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: he did not that which was right in the sight of the Lord as David his father had done,

    28:2. But walked in the ways of the kings of Israel; moreover also he cast statues for Baalim.

    28:3. It was he that burnt incense in the valley of Benennom, and consecrated his sons in the fire according to the manner of the nations, which the Lord slew at the coming of the children of Israel.

    28:4. He sacrificed also, and burnt incense in the high places, and on the hills, and under every green tree.

    28:5. And the Lord his God delivered him into the hands of the king of Syria, who defeated him, and took a great booty out of his kingdom, and carried it to Damascus: he was also delivered into the hands of the king of Israel, who overthrew him with a great slaughter.

    28:6. For Phacee the son of Romelia slew of Juda a hundred and twenty thousand in one day, all valiant men, because they had forsaken the Lord the God of their fathers.

    28:7. At the same time Zechri a powerful man of Ephraim, slew Maasias the king’s son, and Ezricam the governor of his house, and Elcana who was next to the king.

    28:8. And the children of Israel carried away of their brethren two hundred thousand women, boys, and girls, and an immense booty: and they brought it to Samaria.

    28:9. At that time there was a prophet of the Lord there, whose name was Oded: and he went out to meet the army that came to Samaria, and said to them: Behold the Lord the God of your fathers being angry with Juda, hath delivered them into your hands, and you have butchered them cruelly, so that your cruelty hath reached up to heaven.

    28:10. Moreover you have a mind to keep under the children of Juda and Jerusalem for your bondmen and bondwomen, which ought not to be done: for you have sinned in this against the Lord your God.

    28:11. But hear ye my counsel, and release the captives that you have brought of your brethren, because a great indignation of the Lord hangeth over you.

    28:12. Then some of the chief men of the sons of Ephraim, Azarias the son of Johanan, Barachias the son of Mosollamoth, Ezechias the son of Sellum, and Amasa the son of Adali, stood up against them that came from the war.

    28:13. And they said to them: You shall not bring in the captives hither, lest we sin against the Lord. Why will you add to our sins, and heap up upon our former offences? for the sin is great, and the fierce anger of the Lord hangeth over Israel.

    28:14. So the soldiers left the spoils, and all that they had taken, before the princes and all the multitude.

    28:15. And the men, whom we mentioned above, rose up and took the captives, and with the spoils clothed all them that were naked: and when they had clothed and shod them, and refreshed them with meat and drink, and anointed them because of their labour, and had taken care of them, they set such of them as could not walk, and were feeble, upon beasts, and brought them to Jericho the city of palm trees to their brethren, and they returned to Samaria.

    28:16. At that time king Achaz sent to the king of the Assyrians asking help.

    28:17. And the Edomites came and slew many of Juda, and took a great booty.

    28:18. The Philistines also spread themselves among the cities of the plains, and to the south of Juda: and they took Bethsames, and Aialon, and Gaderoth, and Socho, and Thamnan, and Gamzo, with their villages, and they dwelt in them.

    28:19. For the Lord had humbled Juda because of Achaz the king of Juda, for he had stripped it of help, and had contemned the Lord.

    For he had stripped it of help… That is, Achaz stripped the kingdom of Juda of the divine assistance by his wickedness, and by his introducing idolatry.

    28:20. And he brought against him Thelgathphalnasar king of the Assyrians, who also afflicted him, and plundered him without any resistance.

    28:21. And Achaz stripped the house of the Lord, and the house of the kings, and of the princes, and gave gifts to the king of the Assyrians, and yet it availed him nothing.

    28:22. Moreover also in the time of his distress he increased contempt against the Lord: king Achaz himself by himself,

    28:23. Sacrificed victims to the gods of Damascus that struck him, and he said: The gods of the kings of Syria help them, and I will appease them with victims, and they will help me; whereas on the contrary they were the ruin of him, and of all Israel.

    28:24. Then Achaz having taken away all the vessels of the house of God, and broken them, shut up the doors of the temple of God, and made himself altars in all the corners of Jerusalem.

    28:25. And in all the cities of Juda he built altars to burn frankincense, and he provoked the Lord the God of his fathers to wrath.

    28:26. But the rest of his acts, and all his works first and last are written in the book of the kings of Juda and Israel.

    28:27. And Achaz slept with his fathers, and they buried him in the city of Jerusalem: for they received him not into the sepulchres of the kings of Israel. And Ezechias his son reigned in his stead.

2 Paralipomenon Chapter 29

  • Ezechias purifieth the temple, and restoreth religion.29:1. Now Ezechias began to reign, when he was five and twenty years old, and he reigned nine and twenty years in Jerusalem: the name of his mother was Abia, the daughter of Zacharias.

    29:2. And he did that which was pleasing in the sight of the Lord, according to all that David his father had done.

    29:3. In the first year and month of his reign he opened the doors of the house of the Lord, and repaired them.

    29:4. And he brought the priests and the Levites, and assembled them in the east street.

    29:5. And he said to them: Hear me, ye Levites, and be sanctified, purify the house of the Lord the God of your fathers, and take away all filth out of the sanctuary.

    29:6. Our fathers have sinned and done evil in the sight of the Lord God, forsaking him: they have turned away their faces from the tabernacle of the Lord, and turned their backs.

    29:7. They have shut up the doors that were in the porch, and put out the lamps, and have not burnt incense, nor offered holocausts in the sanctuary of the God of Israel.

    29:8. Therefore the wrath of the Lord hath been stirred up against Juda and Jerusalem, and he hath delivered them to trouble, and to destruction, and to be hissed at, as you see with your eyes.

    29:9. Behold, our fathers are fallen by the sword, our sons, and our daughters, and wives are led away captives for this wickedness.

    29:10. Now therefore I have a mind that we make a covenant with the Lord the God of Israel, and he will turn away the wrath of his indignation from us.

    29:11. My sons, be not negligent: the Lord hath chosen you to stand before him, and to minister to him, and to worship him, and to burn incense to him.

    29:12. Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azarias, of the sons of Caath: and of the sons of Merari, Cis the son of Abdi, and Azarias the son of Jalaleel. And of the sons of Gerson, Joah the son of Zemma, and Eden the son of Joah.

    29:13. And of the sons of Elisaphan, Samri, and Jahiel. Also of the sons of Asaph, Zacharias, and Mathanias.

    29:14. And of the sons of Heman, Jahiel, and Semei: and of the sons of Idithun, Semeias, and Oziel.

    29:15. And they gathered together their brethren, and sanctified themselves, and went in according to the commandment of the king, and the precept of the Lord, to purify the house of God.

    29:16. And the priests went into the temple of the Lord to sanctify it, and brought out all the uncleanness that they found within to the entrance of the house of the Lord, and the Levites took it away, and carried it out abroad to the torrent Cedron.

    29:17. And they began to cleanse on the first day of the first month, and on the eighth day of the same month they came into the porch of the temple of the Lord, and they purified the temple in eight days, and on the sixteenth day of the same month they finished what they had begun.

    29:18. And they went in to king Ezechias, and said to him: We have sanctified all the house of the Lord, and the altar of holocaust, and the vessels thereof, and the table of proposition with all its vessels,

    29:19. And all the furniture of the temple, which king Achaz in his reign had defiled, after his transgression; and behold they are all set forth before the altar of the Lord.

    29:20. And king Ezechias rising early, assembled all the rulers of the city, and went up into the house of the Lord:

    29:21. And they offered together seven bullocks, and seven rams, and seven lambs, and seven he goats for sin, for the kingdom, for the sanctuary, for Juda: and he spoke to the priests the sons of Aaron, to offer them upon the altar of the Lord.

    29:22. Therefore they killed the bullocks, and the priests took the blood, and poured it upon the altar; they killed also the rams, and their blood they poured also upon the altar, and they killed the lambs, and poured the blood upon the altar.

    29:23. And they brought the he goats for sin before the king, and the whole multitude, and they laid their hand upon them:

    29:24. And the priests immolated them, and sprinkled their blood before the altar for an expiation of all Israel: for the king had commanded that the holocaust and the sin offering should be made for all Israel.

    29:25. And he set the Levites in the house of the Lord with cymbals, and psalteries, and harps according to the regulation of David the king, and of Gad the seer, and of Nathan the prophet: for it was the commandment of the Lord by the hand of his prophets.

    29:26. And the Levites stood, with the instruments of David, and the priests with trumpets.

    29:27. And Ezechias commanded that they should offer holocausts upon the altar: and when the holocausts were offered, they began to sing praises to the Lord, and to sound with trumpets, and divers instruments which David the king of Israel had prepared.

    29:28. And all the multitude adored, and the singers, and the trumpeters, were in their office till the holocaust was finished.

    29:29. And when the oblation was ended, the king, and all that were with him bowed down and adored.

    29:30. And Ezechias and the princes commanded the Levites to praise the Lord with the words of David, and Asaph the seer: and they praised him with great joy, and bowing the knee adored.

    29:31. And Ezechias added, and said: You have filled your hands to the Lord, come and offer victims, and praises in the house of the Lord. And all the multitude offered victims, and praises, and holocausts with a devout mind.

    29:32. And the number of the holocausts which the multitude offered, was seventy bullocks, a hundred rams, and two hundred lambs.

    29:33. And they consecrated to the Lord six hundred oxen, and three thousand sheep.

    29:34. But the priests were few, and were not enough to flay the holocausts: wherefore the Levites their brethren helped them, till the work was ended, and priests were sanctified, for the Levites are sanctified with an easier rite than the priests.

    29:35. So there were many holocausts, and the fat of peace offerings, and the libations of holocausts: and the service of the house of the Lord was completed.

    29:36. And Ezechias, and all the people rejoiced because the ministry of the Lord was accomplished. For the resolution of doing this thing was taken suddenly.

2 Paralipomenon Chapter 30

  • Ezechias inviteth all Israel to celebrate the pasch; the solemnity is kept fourteen days.30:1. And Ezechias sent to all Israel and Juda: and he wrote letters to Ephraim and Manasses, that they should come to the house of the Lord in Jerusalem, and keep the phase to the Lord the God of Israel,

    30:2. For the king, taking counsel, and the princes, and all the assembly of Jerusalem, decreed to keep the phase the second month.

    30:3. For they could not keep it in its time; because there were not priests enough sanctified, and the people was not as yet gathered together to Jerusalem.

    The host of heaven… The sun, moon, and stars.

    30:4. And the thing pleased the king, and all the people.

    30:5. And they decreed to send messengers to all Israel from Bersabee even to Dan, that they should come, and keep the phase to the Lord the God of Israel in Jerusalem: for many had not kept it as it is prescribed by the law.

    30:6. And the posts went with letters by commandment of the king, and his princes, to all Israel and Juda, proclaiming according to the king’s orders: Ye children of Israel, turn again to the Lord the God of Abraham, and of Isaac, and of Israel: and he will return to the remnant of you that have escaped the hand of the king of the Assyrians.

    30:7. Be not like your fathers, and brethren, who departed from the Lord the God of their fathers, and he hath given them up to destruction, as you see.

    30:8. Harden not your necks, as your fathers did: yield yourselves to the Lord, and come to his sanctuary, which he hath sanctified forever: serve the Lord the God of your fathers, and the wrath of his indignation shall be turned away from you.

    30:9. For if you turn again to the Lord, your brethren, and children shall find mercy before their masters, that have led them away captive, and they shall return into this land: for the Lord your God is merciful, and will not turn away his face from you, if you return to him.

    30:10. So the posts went speedily from city to city, through the land of Ephraim, and of Manasses, even to Zabulon, whilst they laughed at them and mocked them.

    30:11. Nevertheless some men of Aser, and of Manasses, and of Zabulon, yielding to the counsel, came to Jerusalem.

    30:12. But the hand of God was in Juda, to give them one heart to do the word of the Lord, according to the commandment of the king, and of the princes.

    30:13. And much people were assembled to Jerusalem to celebrate the solemnity of the unleavened bread in the second month:

    30:14. And they arose and destroyed the altars that were in Jerusalem, and took away all things in which incense was burnt to idols and cast them into the torrent Cedron.

    30:15. And they immolated the phase on the fourteenth day of the second month. And the priests and the Levites being at length sanctified offered holocausts in the house of the Lord.

    30:16. And they stood in their order according to the disposition and law of Moses the man of God: but the priests received the blood which was to be poured out, from the hands of the Levites,

    30:17. Because a great number was not sanctified: and therefore the Levites immolated the phase for them that came not in time to be sanctified to the Lord.

    30:18. For a great part of the people from Ephraim, and Manasses, and Issachar, and Zabulon, that had not been sanctified, ate the phase otherwise than it is written: and Ezechias prayed for them, saying: The Lord who is good will shew mercy,

    30:19. To all them, who with their whole heart, seek the Lord the God of their fathers: and will not impute it to them that they are not sanctified.

    30:20. And the Lord heard him, and was merciful to the people.

    30:21. And the children of Israel, that were found at Jerusalem, kept the feast of unleavened bread seven days with great joy, praising the Lord every day. the Levites also, and the priests, with instruments that agreed to their office.

    30:22. And Ezechias spoke to the heart of all the Levites, that had good understanding concerning the Lord: and they ate during the seven days of the solemnity, immolating victims of peace offerings, and praising the Lord the God of their fathers.

    30:23. And it pleased the whole multitude to keep other seven days: which they did with great joy.

    30:24. For Ezechias the king of Juda had given to the multitude a thousand bullocks, and seven thousand sheep: and the princes had given the people a thousand bullocks, and ten thousand sheep: and a great number of priests was sanctified.

    30:25. And all the multitude of Juda with the priests and Levites, and all the assembly, that came out of Israel; and the proselytes of the land of Israel, and that dwelt in Juda were full of joy.

    30:26. And there was a great solemnity in Jerusalem, such as had not been in that city since the time of Solomon the son of David king of Israel.

    30:27. And the priests and the Levites rose up and blessed the people: and their voice was heard: and their prayer came to the holy dwelling place of heaven.

2 Paralipomenon Chapter 31

  • Idolatry is abolished; and provisions made for the ministers.31:1. And when these things had been duly celebrated, all Israel that were found in the cities of Juda, went out, and they broke the idols, and cut down the groves, demolished the high places, and destroyed the altars, not only out of all Juda and Benjamin, but out of Ephraim also and Manasses, till they had utterly destroyed them: then all the children of Israel returned to their possessions and cities.

    31:2. And Ezechias appointed companies of the priests, and the Levites, by their courses, every man in his own office, to wit, both of the priests, and of the Levites, for holocausts, and for peace offerings, to minister, and to praise, and to sing in the gates of the camp of the Lord.

    31:3. And the king’s part was, that of his proper substance the holocaust should be offered always morning and evening, and on the sabbaths, and the new moons and the other solemnities, as it is written in the law of Moses.

    31:4. He commanded also the people that dwelt in Jerusalem, to give to the priests, and the Levites their portion, that they might attend to the law of the Lord.

    31:5. Which when it was noised abroad in the ears of the people, the children of Israel offered in abundance the firstfruits of corn, wine, and oil, and honey: and brought the tithe of all things which the ground bringeth forth.

    31:6. Moreover the children of Israel and Juda, that dwelt in the cities of Juda, brought in the tithes of oxen, and sheep, and the tithes of holy things, which they had vowed to the Lord their God: and carrying them all, made many heaps.

    31:7. In the third month they began to lay the foundations of the heaps, and in the seventh month, they finished them.

    31:8. And when Ezechias and his princes came in, they saw the heaps, and they blessed the Lord and the people of Israel.

    31:9. And Ezechias asked the priests and the Levites, why the heaps lay so.

    31:10. Azarias the chief priest of the race of Sadoc answered him, saying: Since the firstfruits began to be offered in the house of the Lord, we have eaten, and have been filled, and abundance is left, because the Lord hath blessed his people: and of that which is left is this great store which thou seest.

    31:11. Then Ezechias commanded to prepare storehouses in the house of the Lord. And when they had done so,

    31:12. They brought in faithfully both the firstfruits, and the tithes, and all they had vowed. And the overseer of them was Chonenias the Levite, and Semei his brother was the second,

    31:13. And after him Jehiel, and Azarias, and Nahath, and Asael, and Jerimoth, and Jozabad, and Eliel, and Jesmachias, and Mahath, and Banaias, overseers under the hand of Chonenias, and Semei his brother, by the commandment of Ezechias the king, and Azarias the high priest of the house of God, to whom all things appertained.

    31:14. But Core the son of Jemna the Levite, the porter of the east gate, was overseer of the things which were freely offered to the Lord, and of the firstfruits and the things dedicated for the holy of holies.

    31:15. And under his charge were Eden, and Benjamin, Jesue, and Semeias, and Amarias, and Sechenias, in the cities of the priests, to distribute faithfully portions to their brethren, both little and great:

    31:16. Besides the males from three years old and upward, to all that went into the temple of the Lord, and whatsoever there was need of in the ministry, and their offices according to their courses, day by day.

    31:17. To the priests by their families, and to the Levites from the twentieth year and upward, by their classes and companies.

    31:18. And to all the multitude, both to their wives, and to their children of both sexes, victuals were given faithfully out of the things that had been sanctified.

    31:19. Also of the sons of Aaron who were in the fields and in the suburbs of each city, there were men appointed, to distribute portions to all the males, among the priests and the Levites.

    31:20. So Ezechias did all things which we have said in all Juda, and wrought that which was good, and right, and truth, before the Lord his God,

    31:21. In all the service of the house of the Lord according to the law and the ceremonies, desiring to seek his God with all his heart, and he did it and prospered.

2 Paralipomenon Chapter 32

  • Idolatry is abolished; and provisions made for the ministers.32:1. And when these things had been duly celebrated, all Israel that were found in the cities of Juda, went out, and they broke the idols, and cut down the groves, demolished the high places, and destroyed the altars, not only out of all Juda and Benjamin, but out of Ephraim also and Manasses, till they had utterly destroyed them: then all the children of Israel returned to their possessions and cities.

    32:2. And Ezechias appointed companies of the priests, and the Levites, by their courses, every man in his own office, to wit, both of the priests, and of the Levites, for holocausts, and for peace offerings, to minister, and to praise, and to sing in the gates of the camp of the Lord.

    32:3. And the king’s part was, that of his proper substance the holocaust should be offered always morning and evening, and on the sabbaths, and the new moons and the other solemnities, as it is written in the law of Moses.

    32:4. He commanded also the people that dwelt in Jerusalem, to give to the priests, and the Levites their portion, that they might attend to the law of the Lord.

    32:5. Which when it was noised abroad in the ears of the people, the children of Israel offered in abundance the firstfruits of corn, wine, and oil, and honey: and brought the tithe of all things which the ground bringeth forth.

    32:6. Moreover the children of Israel and Juda, that dwelt in the cities of Juda, brought in the tithes of oxen, and sheep, and the tithes of holy things, which they had vowed to the Lord their God: and carrying them all, made many heaps.

    32:7. In the third month they began to lay the foundations of the heaps, and in the seventh month, they finished them.

    32:8. And when Ezechias and his princes came in, they saw the heaps, and they blessed the Lord and the people of Israel.

    32:9. And Ezechias asked the priests and the Levites, why the heaps lay so.

    32:10. Azarias the chief priest of the race of Sadoc answered him, saying: Since the firstfruits began to be offered in the house of the Lord, we have eaten, and have been filled, and abundance is left, because the Lord hath blessed his people: and of that which is left is this great store which thou seest.

    32:11. Then Ezechias commanded to prepare storehouses in the house of the Lord. And when they had done so,

    32:12. They brought in faithfully both the firstfruits, and the tithes, and all they had vowed. And the overseer of them was Chonenias the Levite, and Semei his brother was the second,

    32:13. And after him Jehiel, and Azarias, and Nahath, and Asael, and Jerimoth, and Jozabad, and Eliel, and Jesmachias, and Mahath, and Banaias, overseers under the hand of Chonenias, and Semei his brother, by the commandment of Ezechias the king, and Azarias the high priest of the house of God, to whom all things appertained.

    32:14. But Core the son of Jemna the Levite, the porter of the east gate, was overseer of the things which were freely offered to the Lord, and of the firstfruits and the things dedicated for the holy of holies.

    32:15. And under his charge were Eden, and Benjamin, Jesue, and Semeias, and Amarias, and Sechenias, in the cities of the priests, to distribute faithfully portions to their brethren, both little and great:

    32:16. Besides the males from three years old and upward, to all that went into the temple of the Lord, and whatsoever there was need of in the ministry, and their offices according to their courses, day by day.

    32:17. To the priests by their families, and to the Levites from the twentieth year and upward, by their classes and companies.

    32:18. And to all the multitude, both to their wives, and to their children of both sexes, victuals were given faithfully out of the things that had been sanctified.

    32:19. Also of the sons of Aaron who were in the fields and in the suburbs of each city, there were men appointed, to distribute portions to all the males, among the priests and the Levites.

    32:20. So Ezechias did all things which we have said in all Juda, and wrought that which was good, and right, and truth, before the Lord his God,

    32:21. In all the service of the house of the Lord according to the law and the ceremonies, desiring to seek his God with all his heart, and he did it and prospered.

2 Paralipomenon Chapter 33

  • Manasses for his manifold wickedness is led captive to Babylon: he repenteth, and is restored to his kingdom, and destroyeth idolatry: his successor Amon is slain by his servants.33:1. Manasses was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.

    33:2. And he did evil before the Lord, according to all the abominations of the nations, which the Lord cast out before the children of Israel:

    33:3. And he turned, and built again the high places which Ezechias his father had destroyed: and he built altars to Baalim, and made groves, and he adored all the host of heaven, and worshipped them.

    The host of heaven… The sun, moon, and stars.

    33:4. He built also altars in the house of the Lord, whereof the Lord had said: In Jerusalem shall my name be for ever.

    33:5. And he built them for all the host of heaven in the two courts of the house of the Lord.

    33:6. And he made his sons to pass through the fire in the valley of Benennom: he observed dreams, followed divinations, gave himself up to magic arts, had with him magicians, and enchanters: and he wrought many evils before the Lord, to provoke him to anger.

    33:7. He set also a graven, and a molten statue in the house of God, of which God had said to David, and to Solomon his son: In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever.

    33:8. And I will not make the foot of Israel to be removed out of the land which I have delivered to their fathers: yet so if they will take heed to do what I have commanded them, and all the law, and the ceremonies, and judgments by the hand of Moses.

    33:9. So Manasses seduced Juda, and the inhabitants of Jerusalem, to do evil beyond all the nations, which the Lord had destroyed before the face of the children of Israel.

    33:10. And the Lord spoke to his people, and they would not hearken.

    33:11. Therefore he brought upon them the captains of he army of the king of the Assyrians: and they took Manasses, and carried him bound with chains and fetters to Babylon.

    33:12. And after that he was in distress he prayed to the Lord his God: and did penance exceedingly before the God of his fathers.

    33:13. And he entreated him, and besought him earnestly: and he heard his prayer, and brought him again to Jerusalem into his kingdom, and Manasses knew that the Lord was God.

    33:14. After this he built a wall without the city of David, on the west side of Gihon in the valley, from the entering in of the gate round about to Ophel, and raised it up to a great height: and he appointed captains of the army in all the fenced cities of Juda:

    33:15. And he took away the strange gods, and the idol out of the house of the Lord: the altars also which he had made in the mount of the house of the Lord, and in Jerusalem, and he cast them all out of the city.

    33:16. And he repaired the altar of the Lord, and sacrificed upon it victims, and peace offerings, and praise: and he commanded Juda to serve the Lord the God of Israel.

    33:17. Nevertheless the people still sacrificed in the high places to the Lord their God.

    33:18. But the rest of the acts of Manasses, and his prayer to his God, and the words of the seers that spoke to him in the name of the Lord the God of Israel, are contained in the words of the kings of Israel.

    33:19. His prayer also, and his being heard and all his sins, and contempt, and places wherein he built high places, and set up groves, and statues before he did penance, are written in the words of Hozai.

    33:20. And Manasses slept with his fathers, and they buried him in his house: and his son Amon reigned in his stead.

    33:21. Amon was two and twenty years old when he began to reign, and he reigned two years in Jerusalem.

    33:22. And he did evil in the sight of the Lord, as Manasses his father had done: he sacrificed to all the idols which Manasses his father had made, and served them.

    33:23. And he did not humble himself before the lord, as Manasses his father had humbled himself, but committed far greater sin.

    33:24. And his servants conspired against him, and slew him in his own house.

    33:25. But the rest of the multitude of the people slew them that had killed Amon, and made Josias his son king in his stead.

2 Paralipomenon Chapter 34

  • Josias destroyeth idolatry, repaireth the temple, and reneweth the covenant between God and the people.34:1. Josias was eight years old when he began to reign, and he reigned one and thirty years in Jerusalem.

    34:2. And he did that which was right in the sight of the Lord, and walked in the ways of David his father: he declined not, neither to the right hand, nor to the left.

    34:3. And in the eighth year of his reign, when he was yet a boy, he began to seek the God of his father David: and in the twelfth year after he began to reign, he cleansed Juda and Jerusalem from the high places, and the groves, and the idols, and the graven things.

    34:4. And they broke down before him the altars of Baalim, and demolished the idols that had been set upon them: and he cut down the groves and the graven things, and broke them in pieces: and strewed the fragments upon the graves of them that had sacrificed to them.

    34:5. And he burnt the bones of the priests on the altars of the idols, and he cleansed Juda and Jerusalem.

    34:6. And in the cities of Manasses, and of Ephraim, and of Simeon, even to Nephtali he demolished all.

    34:7. And when he had destroyed the altars, and the groves, and had broken the idols in pieces, and had demolished all profane temples throughout all the land of Israel, he returned to Jerusalem.

    34:8. Now in the eighteenth year of his reign, when he had cleansed the land, and the temple of the Lord, he sent Saphan the son of Elselias, and Maasias the governor of the city, Joha the son of Joachaz the recorder, to repair the house of the Lord his God.

    34:9. And they came to Helcias the high priest: and received of him the money which had been brought into the house of the Lord, and which the Levites and porters had gathered together from Manasses, and Ephraim, and all the remnant of Israel, and from all Juda, and Benjamin, and the inhabitants of Jerusalem,

    34:10. Which they delivered into the hands of them that were over the workmen in the house of the Lord, to repair the temple, and mend all that was weak.

    34:11. But they gave it to the artificers, and to the masons, to buy stones out of the quarries, and timber for the couplings of the building, and to rafter the houses, which the kings of Juda had destroyed.

    34:12. And they did all faithfully. Now the overseers of the workmen were Jahath and Abdias of the sons of Merari, Zacharias and Mosollam of the sons of Caath, who hastened the work: all Levites skilful to play on instruments.

    34:13. But over them that carried burdens for divers uses, were scribes, and masters of the number of the Levites, and porters.

    34:14. Now when they carried out the money that had been brought into the temple of the Lord, Helcias the priest found the book of the law of the Lord, by the hand of Moses.

    34:15. And he said to Saphan the scribe: I have found the book of the law in the house of the Lord: and he delivered it to him.

    34:16. But he carried the book to the king, and told him, saying: Lo, all that thou hast committed to thy servants, is accomplished.

    34:17. They have gathered together the silver that was found in the house of the Lord: and it is given to the overseers of the artificers, and of the workmen, for divers works.

    34:18. Moreover Helcias the priest gave me this book. And he read it before the king.

    34:19. And when he had heard the words of the law, he rent his garments:

    34:20. And he commanded Helcias, and Ahicam the son of Saphan, and Abdon the son of Micha, and Saphan the scribe, and Asaa the king’s servant, saying:

    34:21. Go, and pray to the Lord for me, and for the remnant of Israel, and Juda, concerning all the words of this book, which is found: for the great wrath of the Lord hath fallen upon us, because our fathers have not kept the words of the Lord, to do all things that are written in this book.

    34:22. And Helcias and they that were sent with him by the king, went to Olda the prophetess, the wife of Sellum the son of Thecuath, the son of Hasra keeper of the wardrobe: who dwelt in Jerusalem in the Second part: and they spoke to her the words above mentioned.

    34:23. And she answered them: Thus saith the Lord the God of Israel: Tell the man that sent you to me:

    34:24. Thus saith the Lord: Behold I will bring evils upon this place, and upon the inhabitants thereof, and all the curses that are written in this book which they read before the king of Juda.

    34:25. Because they have forsaken me, and have sacrificed to strange gods, to provoke me to wrath with all the works of their hands, therefore my wrath shall fail upon this place, and shall not be quenched.

    34:26. But as to the king of Juda that sent you to beseech the Lord, thus shall you say to him: Thus saith the Lord the God of Israel: Because thou hast heard the words of this book,

    34:27. And thy heart was softened, and thou hast humbled thyself in the sight of God for the things that are spoken against this place, and the inhabitants of Jerusalem, and reverencing my face, hast rent thy garments, and wept before me: I also have heard thee, saith the Lord.

    34:28. For now I will gather thee to thy fathers, and thou shalt be brought to thy tomb in peace: and thy eyes shall not see all the evil that I will bring upon this place, and the inhabitants thereof. They therefore reported to the king all that she had said.

    34:29. And he called together all the ancients of Juda and Jerusalem.

    34:30. And went up to the house of the Lord, and all the men of Juda, and the inhabitants of Jerusalem, the priests and the Levites, and all the people from the least to the greatest. And the king read in their hearing, in the house of the Lord, all the words of the book.

    34:31. And standing up in his tribunal, he made a covenant before the Lord to walk after him, and keep his commandments, and testimonies, and justifications with all his heart, and with all his soul, and to do the things that were written in that book which he had read.

    34:32. And he adjured all that were found in Jerusalem and Benjamin to do the same: and the inhabitants of Jerusalem did according to the covenant of the Lord the God of their fathers.

    34:33. And Josias took away all the abominations out of all the countries of the children of Israel and made all that were left in Israel, to serve the Lord their God. As long as he lived they departed not from the Lord the God of their fathers.

2 Paralipomenon Chapter 35

  • Josias celebrateth a most solemn pasch. He is slain by the king of Egypt.35:1. And Josias kept a phase to the Lord in Jerusalem, and it was sacrificed on the fourteenth day of the first month.

    35:2. And he set the priests in their offices, and exhorted them to minister in the house of the Lord.

    35:3. And he spoke to the Levites, by whose instruction all Israel was sanctified to the Lord, saying: Put the ark in the sanctuary of the temple, which Solomon the son of David king of Israel built: for you shall carry it no more: but minister now to the Lord your God, and to his people Israel.

    35:4. And prepare yourselves by your houses, and families according to your courses, as David king of Israel commanded, and Solomon his son hath written.

    35:5. And serve ye in the sanctuary by the families and companies of Levi.

    35:6. And being sanctified kill the phase, and prepare your brethren, that they may do according to the words which the Lord spoke by the hand of Moses.

    35:7. And Josias gave to all the people that were found there in the solemnity of the phase, of lambs and of kids of the flocks, and of other small cattle thirty thousand, and of oxen three thousand, all these were of the king’s substance.

    35:8. And his princes willingly offered what they had vowed, both to the people and to the priests and the Levites. Moreover Helcias, and Zacharias, and Jahiel rulers of the house of the Lord, gave to the priests to keep the phase two thousand six hundred small cattle, and three hundred oxen.

    35:9. And Chonenias, and Semeias and Nathanael, his brethren, and Hasabias, and Jehiel, and Jozabad princes of the Levites, gave to the rest of the Levites to celebrate the phase five thousand small cattle, and five hundred oxen.

    35:10. And the ministry was prepared, and the priests stood in their office: the Levites also in their companies, according to the king’s commandment.

    35:11. And the phase was immolated: and the priests sprinkled the blood with their hand, and the Levites flayed the holocausts:

    35:12. And they separated them, to give them by the houses and families of every one, and to be offered to the Lord, as it is written in the book of Moses, and with the oxen they did in like manner.

    35:13. And they roasted the phase with fire, according to that which is written in the law: but the victims of peace offerings they boiled in caldrons, and kettles, and pots, and they distributed them speedily among all the people.

    35:14. And afterwards they made ready for themselves, and for the priests: for the priests were busied in offering of holocausts and the fat until night, wherefore the Levites prepared for themselves, and for the priests the sons of Aaron last.

    35:15. And the singers the sons of Asaph stood in their order, according to the commandment of David, and Asaph, and Heman, and Idithun, the prophets of the king: and the porters kept guard at every gate, so as not to depart one moment from their service, and therefore their brethren the Levites prepared meats for them.

    35:16. So all the service of the Lord was duly accomplished that day, both in keeping the phase and offering holocausts upon the altar of the Lord, according to the commandment of king Josias.

    35:17. And the children of Israel that were found there, kept the phase at that time, and the feast of unleavened seven days.

    35:18. There was no phase like to this in Israel, from the days of Samuel the prophet: neither did any of all the kings of Israel keep such a phase as Josias kept, with the priests, and the Levites, and all Juda, and Israel that were found, and the inhabitants of Jerusalem.

    35:19. In the eighteenth year of the reign of Josias was this phase celebrated.

    35:20. After that Josias had repaired the temple, Nechao king of Egypt came up to fight in Charcamis by the Euphrates: and Josias went out to meet him.

    35:21. But he sent messengers to him, saying: What have I to do with thee, O king of Juda? I come not against thee this day, but I fight against another house, to which God hath commanded me to go in haste: forbear to do against God, who is with me, lest he kill thee.

    35:22. Josias would not return, but prepared to fight against him, and hearkened not to the words of Nechao from the mouth of God, but went to fight in the field of Mageddo.

    35:23. And there he was wounded by the archers, and he said to his servants: Carry me out of the battle, for I am grievously wounded.

    35:24. And they removed him from the chariot into another, that followed him after the manner of kings, and they carried him away to Jerusalem, and he died, and was buried in the monument of his fathers, and all Juda and Jerusalem mourned for him,

    35:25. Particularly Jeremias: whose lamentations for Josias all the singing men and singing women repeat unto this day, and it became like a law in Israel: Behold it is found written in the Lamentations.

    35:26. Now the rest of the acts of Josias and of his mercies, according to what was commanded by the law of the Lord:

    35:27. And his works first and last, are written in the book of the kings of Juda and Israel.

2 Paralipomenon Chapter 36

  • The reigns of Joachaz, Joakim, Joachin, and Sedecias: the captivity of Babylon released at length by Cyrus.36:1. Then the people of the land took Joachaz the son of Josias, and made him king instead of his father in Jerusalem.

    36:2. Joachaz was three and twenty years old when he began to reign, and he reigned three months in Jerusalem.

    36:3. And the king of Egypt came to Jerusalem, and deposed him, and condemned the land in a hundred talents of silver, and a talent of gold.

    36:4. And he made Eliakim his brother king in his stead, over Juda and Jerusalem: and he turned his name to Joakim: but he took Joachaz with him and carried him away into Egypt.

    36:5. Joakim was five and twenty years old when he began to reign, and he reigned eleven years in Jerusalem: and he did evil before the Lord his God.

    36:6. Against him came up Nabuchodonosor king of the Chaldeans, and led him bound in chains into Babylon.

    36:7. And he carried also thither the vessels of the Lord, and put them in his temple.

    36:8. But the rest of the acts of Joakim, and his abominations, which he wrought, and the things that were found in him, are contained in the book of the kings of Juda and Israel. And Joachin his son reigned in his stead.

    36:9. Joachin was eight years old when he began to reign, and he reigned three months and ten days in Jerusalem, and he did evil in the sight of the Lord.

    Eight years old… He was associated by his father to the kingdom, when he was but eight years old; but after his father’s death, when he reigned alone, he was eighteen years old. 4 Kings 24.8.

    36:10. And at the return of the year, king Nabuchodonosor sent, and brought him to Babylon, carrying away at the same time the most precious vessels of the house of the Lord: and he made Sedecias his uncle king over Juda and Jerusalem.

    36:11. Sedecias was one and twenty years old when he began to reign: and he reigned eleven years in Jerusalem.

    36:12. And he did evil in the eyes of the Lord his God, and did not reverence the face of Jeremias the prophet speaking to him from the mouth of the Lord.

    36:13. He also revolted from king Nabuchodonosor, who had made him swear by God: and he hardened his neck and his heart, from returning to the Lord the God of Israel.

    36:14. Moreover all the chief of the priests, and the people wickedly transgressed according to all the abominations of the Gentiles: and they defiled the house of the Lord, which he had sanctified to himself in Jerusalem.

    36:15. And the Lord the God of their fathers sent to them, by the hand of his messengers, rising early, and daily admonishing them: because he spared his people and his dwelling place.

    36:16. But they mocked the messengers of God, and despised his words, and misused the prophets, until the wrath of the Lord arose against his people, and there was no remedy.

    36:17. For he brought upon them the king of the Chaldeans, and he slew their young men with the sword in the house of his sanctuary, he had no compassion on young man, or maiden, old man or even him that stooped for age, but he delivered them all into his hands.

    36:18. And all the vessels of the house of Lord, great and small, and the treasures of the temple and of the king, and of the princes he carried away to Babylon.

    36:19. And the enemies set fire to the house of God, and broke down the wall of Jerusalem, burnt all the towers, and what soever was precious they destroyed.

    36:20. Whosoever escaped the sword, was led into Babylon, and there served the king and his sons, till the reign of the king of Persia,

    36:21. That the word of the Lord by the mouth of Jeremias might be fulfilled, and the land might keep her sabbaths: for all the days of the desolation she kept a sabbath, till the seventy years were expired.

    36:22. But in the first year of Cyrus king of the Persians, to fulfil the word of the Lord, which he had spoken by the mouth of Jeremias, the Lord stirred up the heart of Cyrus, king of the Persians: who commanded it to be proclaimed through all his kingdom, and by writing also, saying:

    36:23. Thus saith Cyrus king of the Persians: All the kingdoms of the earth hath the Lord the God of heaven given to me, and he hath charged me to build him a house in Jerusalem, which is in Judea: who is there among you of all his people? The Lord his God be with him, and let him go up.

On the Origin of the World

Seeing that everybody, gods of the world and mankind, says that nothing existed prior to chaos, I, in distinction to them, shall demonstrate that they are all mistaken, because they are not acquainted with the origin of chaos, nor with its root. Here is the demonstration.

How well it suits all men, on the subject of chaos, to say that it is a kind of darkness! But in fact it comes from a shadow, which has been called by the name ‘darkness’. And the shadow comes from a product that has existed since the beginning. It is, moreover, clear that it existed before chaos came into being, and that the latter is posterior to the first product. Let us therefore concern ourselves with the facts of the matter; and furthermore, with the first product, from which chaos was projected. And in this way the truth will be clearly demonstrated.

After the natural structure of the immortal beings had completely developed out of the infinite, a likeness then emanated from Pistis (Faith); it is called Sophia (Wisdom). It exercised volition and became a product resembling the primeval light. And immediately her will manifested itself as a likeness of heaven, having an unimaginable magnitude; it was between the immortal beings and those things that came into being after them, like […]: she (Sophia) functioned as a veil dividing mankind from the things above.

Now the eternal realm (aeon) of truth has no shadow outside it, for the limitless light is everywhere within it. But its exterior is shadow, which has been called by the name ‘darkness’. From it, there appeared a force, presiding over the darkness. And the forces that came into being subsequent to them called the shadow ‘the limitless chaos’. From it, every kind of divinity sprouted up […] together with the entire place, so that also, shadow is posterior to the first product. It was <in> the abyss that it (shadow) appeared, deriving from the aforementioned Pistis.

Then shadow perceived there was something mightier than it, and felt envy; and when it had become pregnant of its own accord, suddenly it engendered jealousy. Since that day, the principle of jealousy amongst all the eternal realms and their worlds has been apparent. Now as for that jealousy, it was found to be an abortion without any spirit in it. Like a shadow, it came into existence in a vast watery substance. Then the bile that had come into being out of the shadow was thrown into a part of chaos. Since that day, a watery substance has been apparent. And what sank within it flowed away, being visible in chaos: as with a woman giving birth to a child – all her superfluities flow out; just so, matter came into being out of shadow, and was projected apart. And it did not depart from chaos; rather, matter was in chaos, being in a part of it.

And when these things had come to pass, then Pistis came and appeared over the matter of chaos, which had been expelled like an aborted fetus – since there was no spirit in it. For all of it (chaos) was limitless darkness and bottomless water. Now when Pistis saw what had resulted from her defect, she became disturbed. And the disturbance appeared, as a fearful product; it rushed to her in the chaos. She turned to it and blew into its face in the abyss, which is below all the heavens.

And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of the waters, she said to him, “Child, pass through to here,” whose equivalent is ‘yalda baoth‘.

Since that day, there appeared the principle of verbal expression, which reached the gods and the angels and mankind. And what came into being as a result of verbal expression, the gods and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him. And because of that voice, he called himself ‘Yaldabaoth’. But ‘Ariael’ is what the perfect call him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia withdrew up to her light.

When the ruler saw his magnitude – and it was only himself that he saw: he saw nothing else, except for water and darkness – then he supposed that it was he alone who existed. His […] was completed by verbal expression: it appeared as a spirit moving to and fro upon the waters. And when that spirit appeared, the ruler set apart the watery substance. And what was dry was divided into another place. And from matter, he made for himself an abode, and he called it ‘heaven’. And from matter, the ruler made a footstool, and he called it ‘earth’.

Next, the ruler had a thought – consistent with his nature – and by means of verbal expression he created an androgyne. He opened his mouth and cooed to him. When his eyes had been opened, he looked at his father, and he said to him, “Eee!” Then his father called him Eee-a-o (‘Yao’). Next he created the second son. He cooed to him. And he opened his eyes and said to his father, “Eh!” His father called him ‘Eloai’. Next, he created the third son. He cooed to him. And he opened his eyes and said to his father, “Asss!” His father called him ‘Astaphaios’. These are the three sons of their father.

Seven appeared in chaos, androgynous. They have their masculine names and their feminine names. The feminine name is Pronoia (Forethought) Sambathas, which is ‘week’.
And his son is called Yao: his feminine name is Lordship.
Sabaoth: his feminine name is Deity.
Adonaios: his feminine name is Kingship.
Elaios: his feminine name is Jealousy.
Oraios: his feminine name is Wealth.
And Astaphaios: his feminine name is Sophia (Wisdom).
These are the seven forces of the seven heavens of chaos. And they were born androgynous, consistent with the immortal pattern that existed before them, according to the wish of Pistis: so that the likeness of what had existed since the beginning might reign to the end. You will find the effect of these names and the force of the male entities in the Archangelic (Book) of the Prophet Moses, and the names of the female entities in the first Book of Noraia.

Now the prime parent Yaldabaoth, since he possessed great authorities, created heavens for each of his offspring through verbal expression – created them beautiful, as dwelling places – and in each heaven he created great glories, seven times excellent. Thrones and mansions and temples, and also chariots and virgin spirits up to an invisible one and their glories, each one has these in his heaven; mighty armies of gods and lords and angels and archangels – countless myriads – so that they might serve. The account of these matters you will find in a precise manner in the first Account of Oraia.

And they were completed from this heaven to as far up as the sixth heaven, namely that of Sophia. The heaven and his earth were destroyed by the troublemaker that was below them all. And the six heavens shook violently; for the forces of chaos knew who it was that had destroyed the heaven that was below them. And when Pistis knew about the breakage resulting from the disturbance, she sent forth her breath and bound him and cast him down into Tartaros. Since that day, the heaven, along with its earth, has consolidated itself through Sophia the daughter of Yaldabaoth, she who is below them all.

Now when the heavens had consolidated themselves along with their forces and all their administration, the prime parent became insolent. And he was honored by all the army of angels. And all the gods and their angels gave blessing and honor to him. And for his part, he was delighted and continually boasted, saying to them, “I have no need of anyone.” He said, “It is I who am God, and there is no other one that exists apart from me.” And when he said this, he sinned against all the immortal beings who give answer. And they laid it to his charge.

Then when Pistis saw the impiety of the chief ruler, she was filled with anger. She was invisible. She said, “You are mistaken, Samael,” (that is, “blind god”). “There is an immortal man of light who has been in existence before you, and who will appear among your modelled forms; he will trample you to scorn, just as potter’s clay is pounded. And you will descend to your mother, the abyss, along with those that belong to you. For at the consummation of your (pl.) works, the entire defect that has become visible out of the truth will be abolished, and it will cease to be, and will be like what has never been.” Saying this, Pistis revealed her likeness of her greatness in the waters. And so doing, she withdrew up to her light.

Now when Sabaoth, the son of Yaldabaoth, heard the voice of Pistis, he sang praises to her, and he condemned the father […] at the word of Pistis; and he praised her because she had instructed them about the immortal man and his light. Then Pistis Sophia stretched out her finger and poured upon him some light from her light, to be a condemnation of his father. Then when Sabaoth was illumined, he received great authority against all the forces of chaos. Since that day he has been called “Lord of the Forces”.

He hated his father, the darkness, and his mother, the abyss, and loathed his sister, the thought of the prime parent, which moved to and fro upon the waters. And because of his light, all the authorities of chaos were jealous of him. And when they had become disturbed, they made a great war in the seven heavens. Then when Pistis Sophia had seen the war, she dispatched seven archangels to Sabaoth from her light. They snatched him up to the seventh heaven. They stood before him as attendants. Furthermore, she sent him three more archangels, and established the kingdom for him over everyone, so that he might dwell above the twelve gods of chaos.

Now when Sabaoth had taken up the place of repose in return for his repentance, Pistis also gave him her daughter Zoe (Life), together with great authority, so that she might instruct him about all things that exist in the eighth heaven. And as he had authority, he made himself first of all a mansion. It is huge, magnificent, seven times as great as all those that exist in the seven heavens.

And before his mansion he created a throne, which was huge and was upon a four-faced chariot called “Cherubin”. Now the Cherubin has eight shapes per each of the four corners, lion forms and calf forms and human forms and eagle forms, so that all the forms amount to sixty-four forms – and seven archangels that stand before it; he is the eighth, and has authority. All the forms amount to seventy-two. Furthermore, from this chariot the seventy-two gods took shape; they took shape so that they might rule over the seventy-two languages of the peoples. And by that throne he created other, serpent-like angels, called “Seraphin”, which praise him at all times.

Thereafter he created a congregation of angels, thousands and myriads, numberless, which resembled the congregation in the eighth heaven; and a firstborn called

Israel – which is, “the man that sees God”; and another being, called Jesus Christ, who resembles the savior above in the eighth heaven, and who sits at his right upon a revered throne. And at his left, there sits the virgin of the holy spirit, upon a throne and glorifying him. And the seven virgins stand before her, […] possessing thirty harps, and psalteries and trumpets, glorifying him. And all the armies of the angels glorify him, and they bless him. Now where he sits is upon a throne of light <within a> great cloud that covers him. And there was no one with him in the cloud except Sophia <the daughter of> Pistis, instructing him about all the things that exist in the eighth heaven, so that the likenesses of those things might be created, in order that his reign might endure until the consummation of the heavens of chaos and their forces.

Now Pistis Sophia set him apart from the darkness and summoned him to her right, and the prime parent she put at her left. Since that day, right has been called justice, and left called wickedness. Now because of this, they all received a realm in the congregation of justice and wickedness, […] stand […] upon a creature […] all.

Thus, when the prime parent of chaos saw his son Sabaoth and the glory that he was in, and perceived that he was greatest of all the authorities of chaos, he envied him. And having become wrathful, he engendered Death out of his death: and he (viz., Death) was established over the sixth heaven, <for> Sabaoth had been snatched up from there. And thus the number of the six authorities of chaos was achieved. Then Death, being androgynous, mingled with his (own) nature and begot seven androgynous offspring. These are the names of the male ones: Jealousy, Wrath, Tears, Sighing, Suffering, Lamentation, Bitter Weeping. And these are the names of the female ones: Wrath, Pain, Lust, Sighing, Curse, Bitterness, Quarrelsomeness. They had intercourse with one another, and each one begot seven, so that they amount to forty-nine androgynous demons. Their names and their effects you will find in the Book of Solomon.

And in the presence of these, Zoe, who was with Sabaoth, created seven good androgynous forces. These are the names of the male ones: the Unenvious, the Blessed, the Joyful, the True, the Unbegrudging, the Beloved, the Trustworthy. Also, as regards the female ones, these are their names: Peace, Gladness, Rejoicing, Blessedness, Truth, Love, Faith (Pistis). And from these are many good and innocent spirits. Their influences and their effects you will find in the Configurations of the Fate of Heaven That Is Beneath the Twelve.

And having seen the likeness of Pistis in the waters, the prime parent grieved very much, especially when he heard her voice, like the first voice that had called to him out of the waters. And when he knew that it was she who had given a name to him, he sighed. He was ashamed on account of his transgression. And when he had come to know in truth that an immortal man of light had been existing before him, he was greatly disturbed; for he had previously said to all the gods and their angels, “It is I who am god. No other one exists apart from me.” For he had been afraid they might know that another had been in existence before him, and might condemn him. But he, being devoid of understanding, scoffed at the condemnation and acted recklessly. He said, “If anything has existed before me, let it appear, so that we may see its light.”

And immediately, behold! Light came out of the eighth heaven above and passed through all of the heavens of the earth. When the prime parent saw that the light was beautiful as it radiated, he was amazed. And he was greatly ashamed. As that light appeared, a human likeness appeared within it, very wonderful. And no one saw it except for the prime parent and Pronoia, who was with him. Yet its light appeared to all the forces of the heavens. Because of this they were all troubled by it.

Then when Pronoia saw that emissary, she became enamored of him. But he hated her because she was on the darkness. But she desired to embrace him, and she was not able to. When she was unable to assuage her love, she poured out her light upon the earth. Since that day, that emissary has been called “Adam of Light,” whose rendering is “the luminous man of blood,” and the earth spread over him, holy Adaman, whose rendering is “the Holy Land of Adamantine.” Since that day, all the authorities have honored the blood of the virgin. And the earth was purified on account of the blood of the virgin. But most of all, the water was purified through the likeness of Pistis Sophia, who had appeared to the prime parent in the waters. Justly, then, it has been said: “through the waters.” The holy water, since it vivifies the all, purifies it.

Out of that first blood Eros appeared, being androgynous. His masculinity is Himireris, being fire from the light. His femininity that is with him – a soul of blood – is from the stuff of Pronoia. He is very lovely in his beauty, having a charm beyond all the creatures of chaos. Then all the gods and their angels, when they beheld Eros, became enamored of him. And appearing in all of them, he set them afire: just as from a single lamp many lamps are lit, and one and the same light is there, but the lamp is not diminished. And in this way, Eros became dispersed in all the created beings of chaos, and was not diminished. Just as from the midpoint of light and darkness Eros appeared and at the midpoint of the angels and mankind the sexual union of Eros was consummated, so out of the earth the primal pleasure blossomed. The woman followed earth. And marriage followed woman. Birth followed marriage. Dissolution followed birth.

After that Eros, the grapevine sprouted up out of that blood, which had been shed over the earth. Because of this, those who drink of it conceive the desire of sexual union. After the grapevine, a fig tree and a pomegranate tree sprouted up from the earth, together with the rest of the trees, all species, having with them their seed from the seed of the authorities and their angels.

Then Justice created Paradise, being beautiful and being outside the orbit of the moon and the orbit of the sun in the Land of Wantonness, in the East in the midst of the stones. And desire is in the midst of the beautiful, appetizing trees. And the tree of eternal life is as it appeared by God’s will, to the north of Paradise, so that it might make eternal the souls of the pure, who shall come forth from the modelled forms of poverty at the consummation of the age. Now the color of the tree of life is like the sun. And its branches are beautiful. Its leaves are like those of the cypress. Its fruit is like a bunch of grapes when it is white. Its height goes as far as heaven. And next to it (is) the tree of knowledge (gnosis), having the strength of God. Its glory is like the moon when fully radiant. And its branches are beautiful. Its leaves are like fig leaves. Its fruit is like a good appetizing date. And this tree is to the north of Paradise, so that it might arouse the souls from the torpor of the demons, in order that they might approach the tree of life and eat of its fruit, and so condemn the authorities and their angels. The effect of this tree is described in the Sacred Book, to wit: “It is you who are the tree of knowledge, which is in Paradise, from which the first man ate and which opened his mind; and he loved his female counterpart and condemned the other, alien likenesses and loathed them.”

Now after it, the olive tree sprouted up, which was to purify the kings and the high priests of righteousness, who were to appear in the last days, since the olive tree appeared out of the light of the first Adam for the sake of the unguent that they were to receive.

And the first soul (psyche) loved Eros, who was with her, and poured her blood upon him and upon the earth. And out of that blood the rose first sprouted up, out of the earth, out of the thorn bush, to be a source of joy for the light that was to appear in the bush. Moreover, after this the beautiful, good-smelling flowers sprouted up from the earth, different kinds, from every single virgin of the daughters of Pronoia. And they, when they had become enamored of Eros, poured out their blood upon him and upon the earth. After these, every plant sprouted up from the earth, different kinds, containing the seed of the authorities and their angels. After these, the authorities created out of the waters all species of beast, and the reptiles and birds – different kinds – containing the seed of the authorities and their angels.

But before all these, when he had appeared on the first the first day, he remained upon the earth, something like two days, and left the lower Pronoia in heaven, and ascended towards his light. And immediately darkness covered all the universe. Now when she wished, the Sophia who was in the lower heaven received authority from Pistis, and fashioned great luminous bodies and all the stars. And she put them in the sky to shine upon the earth and to render temporal signs and seasons and years and months and days and nights and moments and so forth. And in this way the entire region upon the sky was adorned.

Now when Adam of Light conceived the wish to enter his light – i.e., the eighth heaven – he was unable to do so because of the poverty that had mingled with his light. Then he created for himself a vast eternal realm. And within that eternal realm he created six eternal realms and their adornments, six in number, that were seven times better than the heavens of chaos and their adornments. Now all these eternal realms and their adornments exist within the infinity that is between the eighth heaven and the chaos below it, being counted with the universe that belongs to poverty. If you want to know the arrangement of these, you will find it written in the Seventh Universe of the Prophet Hieralias.

And before Adam of Light had withdrawn in the chaos, the authorities saw him and laughed at the prime parent because he had lied when he said, “It is I who am God. No one exists before me.” When they came to him, they said, “Is this not the god who ruined our work?” He answered and said, “Yes. If you do not want him to be able to ruin our work, come let us create a man out of earth, according to the image of our body and according to the likeness of this being, to serve us; so that when he sees his likeness, he might become enamored of it. No longer will he ruin our work; rather,we shall make those who are born out of the light our servants for all the duration of this eternal realm.” Now all of this came to pass according to the forethought of Pistis, in order that man should appear after his likeness, and should condemn them because of their modelled form. And their modelled form became an enclosure of the light.

Then the authorities received the knowledge (gnosis) necessary to create man. Sophia Zoe – she who is with Sabaoth – had anticipated them. And she laughed at their decision. For they are blind: against their own interests they ignorantly created him. And they do not realize what they are about to do. The reason she anticipated them and made her own man first, was in order that he might instruct their modelled form how to despise them, and thus to escape from them.

Now the production of the instructor came about as follows. When Sophia let fall a droplet of light, it flowed onto the water, and immediately a human being appeared, being androgynous. That droplet she molded first as a female body. Afterwards, using the body she molded it in the likeness of the mother, which had appeared. And he finished it in twelve months. An androgynous human being was produced, whom the Greeks call Hermaphrodites; and whose mother the Hebrews call Eve of Life (Zoe), namely, the female instructor of life. Her offspring is the creature that is lord. Afterwards, the authorities called it “Beast”, so that it might lead astray their modelled creatures. The interpretation of “the beast” is “the instructor”. For it was found to be the wisest of all beings.

Now, Eve is the first virgin, the one who without a husband bore her first offspring. It is she who served as her own midwife. For this reason she is held to have said:

It is I who am the part of my mother; and it is I who am the mother.
It is I who am the wife; it is I who am the virgin.
It is I who am pregnant; it is I who am the midwife.
It is I who am the one that comforts pains of travail.
It is my husband who bore me; and it is I who am his mother.
And it is he who is my father and my lord.
It is he who is my force; What he desires, he says with reason.
I am in the process of becoming; yet I have borne a man as lord.

Now these through the will <…> The souls that were going to enter the modelled forms of the authorities were manifested to Sabaoth and his Christ. And regarding these, the holy voice said, “Multiply and improve! Be lord over all creatures.” And it is they who were taken captive, according to their destinies, by the prime parent. And thus they were shut into the prisons of the modelled forms until the consummation of the age.

And at that time, the prime parent then rendered an opinion concerning man to those who were with him. Then each of them cast his sperm into the midst of the navel of the earth. Since that day, the seven rulers have fashioned man with his body resembling their body, but his likeness resembling the man that had appeared to them. His modelling took place by parts, one at a time. And their leader fashioned the brain and the nervous system. Afterwards, he appeared as prior to him. He became a soul-endowed man. And he was called Adam, that is, “father”, according to the name of the one that existed before him.

And when they had finished Adam, he abandoned him as an inanimate vessel, since he had taken form like an abortion, in that no spirit was in him. Regarding this thing, when the chief ruler remembered the saying of Pistis, he was afraid lest the true man enter his modelled form and become its lord. For this reason he left his modelled form forty days without soul, and he withdrew and abandoned it. Now on the fortieth day, Sophia Zoe sent her breath into Adam, who had no soul. He began to move upon the ground. And he could not stand up.

Then, when the seven rulers came, they saw him and were greatly disturbed. They went up to him and seized him. And he (viz., the chief ruler) said to the breath within him, “Who are you? And whence did you come hither?” It answered and said, “I have come from the force of the man for the destruction of your work.” When they heard, they glorified him, since he gave them respite from the fear and the anxiety in which they found themselves. Then they called that day “Rest”, in as much as they had rested from toil. And when they saw that Adam could stand up, they were glad, and they took him and put him in Paradise. And they withdrew up to their heavens.

After the day of rest, Sophia sent her daughter Zoe, being called Eve, as an instructor, in order that she might make Adam, who had no soul, arise, so that those whom he should engender might become containers of light. When Eve saw her male counterpart prostrate, she had pity upon him, and she said, “Adam! Become alive! Arise upon the earth!” Immediately her word became accomplished fact. For Adam, having arisen, suddenly opened his eyes. When he saw her, he said, “You shall be called ‘Mother of the Living’. For it is you who have given me life.”

Then the authorities were informed that their modelled form was alive and had arisen, and they were greatly troubled. They sent seven archangels to see what had happened. They came to Adam. When they saw Eve talking to him, they said to one another, “What sort of thing is this luminous woman? For she resembles that likeness which appeared to us in the light. Now come, let us lay hold of her and cast her seed into her, so that when she becomes soiled she may not be able to ascend into her light. Rather, those whom she bears will be under our charge. But let us not tell Adam, for he is not one of us. Rather let us bring a deep sleep over him. And let us instruct him in his sleep to the effect that she came from his rib, in order that his wife may obey, and he may be lord over her.”

Then Eve, being a force, laughed at their decision. She put mist into their eyes and secretly left her likeness with Adam. She entered the tree of knowledge and remained there. And they pursued her, and she revealed to them that she had gone into the tree and become a tree. Then, entering a great state of fear, the blind creatures fled.

Afterwards, when they had recovered from the daze, they came to Adam; and seeing the likeness of this woman with him, they were greatly disturbed, thinking it was she that was the true Eve. And they acted rashly; they came up to her and seized her and cast their seed upon her. They did so wickedly, defiling not only in natural ways but also in foul ways, defiling first the seal of her voice – that had spoken with them, saying, “What is it that exists before you?” – intending to defile those who might say at the consummation (of the age) that they had been born of the true man through verbal expression. And they erred, not knowing that it was their own body that they had defiled: it was the likeness that the authorities and their angels defiled in every way.

First she was pregnant with Abel, by the first ruler. And it was by the seven authorities and their angels that she bore the other offspring. And all this came to pass according to the forethought of the prime parent, so that the first mother might bear within her every seed, being mixed and being fitted to the fate of the universe and its configurations, and to Justice. A prearranged plan came into effect regarding Eve, so that the modelled forms of the authorities might become enclosures of the light, whereupon it would condemn them through their modelled forms.

Now the first Adam, (Adam) of Light, is spirit-endowed and appeared on the first day. The second Adam is soul-endowed and appeared on the sixth day, which is called Aphrodite. The third Adam is a creature of the earth, that is, the man of the law, and he appeared on the eighth day […] the tranquility of poverty, which is called “The Day of the Sun” (Sunday). And the progeny of the earthly Adam became numerous and was completed, and produced within itself every kind of scientific information of the soul-endowed Adam. But all were in ignorance.

Next, let me say that once the rulers had seen him and the female creature who was with him erring ignorantly like beasts, they were very glad. When they learned that the immortal man was not going to neglect them, rather that they would even have to fear the female creature that had turned into a tree, they were disturbed, and said, “Perhaps this is the true man – this being who has brought a fog upon us and has taught us that she who was soiled is like him – and so we shall be conquered!”

Then the seven of them together laid plans. They came up to Adam and Eve timidly: they said to him, “The fruit of all the trees created for you in Paradise shall be eaten; but as for the tree of knowledge, control yourselves and do not eat from it. If you eat, you will die.” Having imparted great fear to them, they withdrew up to their authorities.

Then came the wisest of all creatures, who was called Beast. And when he saw the likeness of their mother Eve he said to her, “What did God say to you? Was it ‘Do not eat from the tree of knowledge’?” She said, “He said not only, ‘Do not eat from it’, but, ‘Do not touch it, lest you die.'” He said to her, “Do not be afraid. In death you shall not die. For he knows that when you eat from it, your intellect will become sober and you will come to be like gods, recognizing the difference that obtains between evil men and good ones. Indeed, it was in jealousy that he said this to you, so that you would not eat from it.”

Now Eve had confidence in the words of the instructor. She gazed at the tree and saw that it was beautiful and appetizing, and liked it; she took some of its fruit and ate it; and she gave some also to her husband, and he too ate it. Then their intellect became open. For when they had eaten, the light of knowledge had shone upon them. When they clothed themselves with shame, they knew that they were naked of knowledge. When they became sober, they saw that they were naked and became enamored of one another. When they saw that the ones who had modelled them had the form of beasts, they loathed them: they were very aware.

Then when the rulers knew that they had broken their commandments, they entered Paradise and came to Adam and Eve with earthquake and great threatening, to see the effect of the aid. Then Adam and Eve trembled greatly and hid under the trees in Paradise. Then the rulers did not know where they were and said, “Adam, where are you?” He said, “I am here, for through fear of you I hid, being ashamed.” And they said to him ignorantly, “Who told you about the shame with which you clothed yourself? – unless you have eaten from that tree!” He said, “The woman whom you gave me – it is she that gave to me and I ate.” Then they said to the latter, “What is this that you have done?” She answered and said, “It is the instructor who urged me on, and I ate.”

Then the rulers came up to the instructor. Their eyes became misty because of him, and they could not do anything to him. They cursed him, since they were powerless. Afterwards, they came up to the woman and cursed her and her offspring. After the woman, they cursed Adam, and the land because of him, and the crops; and all things they had created, they cursed. They have no blessing. Good cannot result from evil.

From that day, the authorities knew that truly there was something mightier than they: they recognized only that their commandments had not been kept. Great jealousy was brought into the world solely because of the immortal man. Now when the rulers saw that their Adam had entered into an alien state of knowledge, they desired to test him, and they gathered together all the domestic animals and the wild beasts of the earth and the birds of heaven and brought them to Adam to see what he would call them. When he saw them, he gave names to their creatures.

They became troubled because Adam had recovered from all the trials. They assembled and laid plans, and they said, “Behold Adam! He has come to be like one of us, so that he knows the difference between the light and the darkness. Now perhaps he will be deceived, as in the case of the Tree of Knowledge, and also will come to the Tree of Life and eat from it, and become immortal, and become lord, and despise us and disdain us and all our glory! Then he will denounce us along with our universe. Come, let us expel him from Paradise, down to the land from which he was taken, so that henceforth he might not be able to recognize anything better than we can.” And so they expelled Adam from Paradise, along with his wife. And this deed that they had done was not enough for them. Rather, they were afraid. They went in to the Tree of Life and surrounded it with great fearful things, fiery living creatures called “Cheroubin”, and they put a flaming sword in their midst, fearfully twirling at all times, so that no earthly being might ever enter that place.

Thereupon, since the rulers were envious of Adam they wanted to diminish their (viz., Adam’s and Eve’s) lifespans. They could not (, however,) because of fate, which had been fixed since the beginning. For to each had been allotted a lifespan of 1,000 years, according to the course of the luminous bodies. But although the rulers could not do this, each of the evildoers took away ten years. And all this lifespan (which remained) amounted to 930 years: and these are in pain and weakness and evil distraction. And so life has turned out to be, from that day until the consummation of the age.

Thus when Sophia Zoe saw that the rulers of the darkness had laid a curse upon her counterparts, she was indignant. And coming out of the first heaven with full power, she chased those rulers out of their heavens, and cast them down into the sinful world, so that there they should dwell, in the form of evil spirits (demons) upon the earth.

[…], so that in their world it might pass the thousand years in Paradise – a soul-endowed living creature called “phoenix”. It kills itself and brings itself to life as a witness to the judgment against them, for they did wrong to Adam and his generation, unto the consummation of the age. There are […] three men, and also his posterities, unto the consummation of the world: the spirit-endowed of eternity, and the soul-endowed, and the earthly. Likewise, the three phoenixes <in> Paradise – the first is immortal; the second lives 1,000 years; as for the third, it is written in the Sacred Book that it is consumed. So, too, there are three baptisms – the first is the spiritual, the second is by fire, the third is by water. Just as the phoenix appears as a witness concerning the angels, so the case of the water hydri in Egypt, which has been a witness to those going down into the baptism of a true man. The two bulls in Egypt possess a mystery, the sun and the moon, being a witness to Sabaoth: namely, that over them Sophia received the universe; from the day that she made the sun and the moon, she put a seal upon her heaven, unto eternity.

And the worm that has been born out of the phoenix is a human being as well. It is written (Ps 91:13 LXX) concerning it, “the just man will blossom like a phoenix”. And the phoenix first appears in a living state, and dies, and rises again, being a sign of what has become apparent at the consummation of the age. It was only in Egypt that these great signs appeared – nowhere else – as an indication that it is like God’s Paradise.

Let us return to the aforementioned rulers, so that we may offer some explanation of them. Now, when the seven rulers were cast down from their heavens onto the earth, they made for themselves angels, numerous, demonic, to serve them. And the latter instructed mankind in many kinds of error and magic and potions and worship of idols and spilling of blood and altars and temples and sacrifices and libations to all the spirits of the earth, having their coworker fate, who came into existence by the concord between the gods of injustice and justice.

And thus when the world had come into being, it distractedly erred at all times. For all men upon earth worshiped the spirits (demons) from the creation to the consummation – both the angels of righteousness and the men of unrighteousness. Thus did the world come to exist in distraction, in ignorance, and in a stupor. They all erred, until the appearance of the true man.

Let this suffice so far as the matter goes. Now we shall proceed to consideration of our world, so that we may accurately finish the description of its structure and management. Then it will become obvious how belief in the unseen realm, which has been apparent from creation down to the consummation of the age, was discovered.

I come, therefore, to the main points regarding the immortal man: I shall speak of all the beings that belong to him, explaining how they happen to be here.

When a multitude of human beings had come into existence, through the parentage of the Adam who had been fashioned, and out of matter, and when the world had already become full, the rulers were master over it – that is, they kept it restrained by ignorance. For what reason? For the following: since the immortal father knows that a deficiency of truth came into being amongst the eternal realms and their universe, when he wished to bring to naught the rulers of perdition through the creatures they had modelled, he sent your likenesses down into the world of perdition, namely, the blessed little innocent spirits. They are not alien to knowledge. For all knowledge is vested in one angel who appeared before them; he is not without power in the company of the father. And <he> gave them knowledge. Whenever they appear in the world of perdition, immediately and first of all they reveal the pattern of imperishability as a condemnation of the rulers and their forces. Thus when the blessed beings appeared in forms modelled by authorities, they were envied. And out of envy the authorities mixed their seed with them, in hopes of polluting them. They could not. Then when the blessed beings appeared in luminous form, they appeared in various ways. And each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition. It (viz., the church) was found to contain all kinds of seed, because of the seed of the authorities that had mixed with it.

Then the Savior created […] of them all – and the spirits of these are manifestly superior, being blessed and varying in election – and also (he created) many other beings, which have no king and are superior to everyone that was before them. Consequently, four races exist. There are three that belong to the kings of the eighth heaven. But the fourth race is kingless and perfect, being the highest of all. For these shall enter the holy place of their father. And they will gain rest in repose and eternal, unspeakable glory and unending joy. Moreover, they are kings within the mortal domain, in that they are immortal. They will condemn the gods of chaos and their forces.

Now the Word that is superior to all beings was sent for this purpose alone: that he might proclaim the unknown. He said, “There is nothing hidden that is not apparent, and what has not been recognized will be recognized.” And these were sent to make known what is hidden, and the seven authorities of chaos and their impiety. And thus they were condemned to death.

So when all the perfect appeared in the forms modelled by the rulers, and when they revealed the incomparable truth, they put to shame all the wisdom of the gods. And their fate was found to be a condemnation. And their force dried up. Their lordship was dissolved. Their forethought became emptiness, along with their glory.

Before the consummation of the age, the whole place will shake with great thundering. Then the rulers will be sad, […] their death. The angels will mourn for their mankind, and the demons will weep over their seasons, and their mankind will wail and scream at their death. Then the age will begin, and they will be disturbed. Their kings will be intoxicated with the fiery sword, and they will wage war against one another, so that the earth is intoxicated with bloodshed. And the seas will be disturbed by those wars. Then the sun will become dark, and the moon will cause its light to cease. The stars of the sky will cancel their circuits. And a great clap of thunder will come out of a great force that is above all the forces of chaos, where the firmament of the woman is situated. Having created the first product, she will put away the wise fire of intelligence and clothe herself with witless wrath. Then she will pursue the gods of chaos, whom she created along with the prime parent. She will cast them down into the abyss. They will be obliterated because of their wickedness. For they will come to be like volcanoes and consume one another until they perish at the hand of the prime parent. When he has destroyed them, he will turn against himself and destroy himself until he ceases to exist.

And their heavens will fall one upon the next and their forces will be consumed by fire. Their eternal realms, too, will be overturned. And his heaven will fall and break in two. His […] will fall down upon the […] support them; they will fall into the abyss, and the abyss will be overturned.

The light will […] the darkness and obliterate it: it will be like something that has never been. And the product to which the darkness had been posterior will dissolve. And the deficiency will be plucked out by the root (and thrown) down into the darkness. And the light will withdraw up to its root. And the glory of the unbegotten will appear. And it will fill all the eternal realm.

When the prophecy and the account of those that are king becomes known and is fulfilled by those who are called perfect, those who – in contrast – have not become perfect in the unbegotten father will receive their glory in their realms and in the kingdoms of the immortals: but they will never enter the kingless realm. For everyone must go to the place from which he has come. Indeed, by his acts and his knowledge, each person will make his (own) nature known.

The Prophecy of Osee

  • OSEE, or Hosea, whose name signifies A saviour, was the first in the order of time among those who are commonly called lesser prophets, because their prophecies are short. He prophesied in the kingdom of Israel, that is, of the ten tribes, about the same time that Isaias prophesied in the kingdom of Juda.

Osee Chapter 1

  • By marrying a harlot, and by the names of his children, the prophet sets forth the crimes of Israel and their punishment. He foretells their redemption by Christ.1:1. The word of the Lord, that came to Osee, the son of Beeri, in the days of Ozias, Joathan, Achaz, and Ezechias, kings of Juda, and in the days of Jeroboam, the son of Joas, king of Israel.

    1:2. The beginning of the Lord’s speaking by Osee: and the Lord said to Osee: Go, take thee a wife of fornications, and have of her children of fornications: for the land by fornication shall depart from the Lord.

    A wife of fornications… That is, a wife that has been given to fornication. This was to represent the Lord’s proceedings with his people Israel, who, by spiritual fornication, were continually offending him.-Ibid. Children of fornications… So called from the character of their mother, if not also from their own wicked dispositions.

    1:3. So he went and took Gomer, the daughter of Debelaim: and she conceived, and bore him a son.

    1:4. And the Lord said to him: Call his name Jezrahel: for yet a little while, and I will visit the blood of Jezrahel upon the house of Jehu, and I will cause to cease the kingdom of the house of Israel.

    1:5. And in that day I will break in pieces the bow of Israel in the valley of Jezrahel.

    1:6. And she conceived again, and bore a daughter, and he said to him: Call her name, Without mercy: for I will not add any more to have mercy on the house of Israel, but I will utterly forget them.

    Without mercy… Lo-Ruhamah.

    1:7. And I will have mercy on the house of Juda, and I will save them by the Lord, their God: and I will not save them by bow, nor by sword, nor by battle, nor by horses, nor by horsemen.

    1:8. And she weaned her that was called Without mercy. And she conceived, and bore a son.

    1:9. And he said: Call his name, Not my people: for you are not my people, and I will not be yours.

    Not my people… Lo-ammi.

    1:10. And the number of the children of Israel shall be as the sand of the sea, that is without measure, and shall not be numbered. And it shall be in the place where it shall be said to them: You are not my people: it shall be said to them: Ye are the sons of the living God.

    The number, etc… Viz., of the true Israelites, the children of the church of Christ.

    1:11. And the children of Juda, and the children of Israel, shall be gathered together: and they shall appoint themselves one head, and shall come up out of the land: for great is the day of Jezrahel.

    One head… viz., Christ.-Ibid. Great is the day of Jezrahel… That is, of the seed of God; for Jezrahel signifies the seed of God.

Osee Chapter 2

  • Israel is justly punished for leaving God. The abundance of grace in the church of Christ.2:1. Say ye to your brethren: You are my people: and to your sister: Thou hast obtained mercy.

    Say to your brethren, etc… or, Call your brethren, My people: and your sister, Her that hath obtained mercy. This is connected with the latter end of the foregoing chapter, and relates to the converts of Israel.

    2:2. Judge your mother, judge her: because she is not my wife, and I am not her husband. Let her put away her fornications from her face, and her adulteries from between her breasts.

    Your mother… The synagogue.

    2:3. Lest I strip her naked, and set her as in the day that she was born: and I will make her as a wilderness, and will set her as a land that none can pass through and will kill her with drought.

    2:4. And I will not have mercy on her children. for they are the children of fornications.

    2:5. For their mother hath committed fornication, she that conceived them is covered with shame: for she said: I will go after my lovers, that give me my bread, and my water, my wool, and my flax, my oil, and my drink.

    2:6. Wherefore, behold, I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths.

    2:7. And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find, and she shall say: I will go, and return to my first husband: because it was better with me then than now.

    2:8. And she did not know that I gave her corn, and wine, and oil, and multiplied her silver, and gold, which they have used in the service of Baal.

    2:9. Therefore will I return, and take away my corn in its season, and my wine in its season, and I will set at liberty my wool, and my flax, which covered her disgrace.

    2:10. And now I will lay open her folly in the eyes of her lovers: and no man shall deliver her out of my hand:

    2:11. And I will cause all her mirth to cease, her solemnities, her new moons, her sabbaths, and all her festival times. 2:12. And I will destroy her vines, and her fig trees, of which she said: These are my rewards, which my lovers have given me: and I will make her as a forest and the beasts of the field shall devour her.

    2:13. And I will visit upon her the days of Baalim, to whom she burnt incense, and decked herself out with her earrings, and with her jewels, and went after her lovers, and forgot me, saith the Lord.

    2:14. Therefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her heart.

    I will allure her, etc… After all her disloyalties, I will still allure her by my grace etc., and send her vinedressers, viz., the apostles: originally her own children, who shall open to her the gates of hope; as heretofore at her coming into the land of promise, she had all good success after she had satisfied the divine justice by the execution of Achan in the valley of Achor. Jos. 7.

    2:15. And I will give her vinedressers out of the same place, and the valley of Achor for an opening of hope: and she shall sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt.

    2:16. And it shall be in that day, saith the Lord: That she shall call me: My husband, and she shall call me no more Banli.

    My husband… In Hebrew, Ishi. Baali, my lord. The meaning of this verse is: that whereas Ishi and Baali were used indifferently in those days by wives speaking to their husbands; the synagogue, whom God was pleased to consider as his spouse, should call him only Ishi, and abstain from the name of Baali, because of its affinity with the idol Baal.

    2:17. And I will take away the names of Baalim out of her mouth, and she shall no more remember their name.

    Baalim… It is the plural number of Baal: for there were divers idols of Baal.

    2:18. And in that day I will make a covenant with them, with the beasts of the field, and with the fowls of the air, and with the creeping things of the earth: and I will destroy the bow, and the sword, and war out of the land: and I will make them sleep secure.

    2:19. And I will espouse thee to me for ever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations.

    I will espouse thee, etc… This relates to the happy espousals of Christ with his church: which shall never be dissolved.

    2:20. And I will espouse thee to me in faith: and thou shalt know that I am the Lord.

    2:21. And it shall come to pass in that day: I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth.

    Hear the heavens, etc… All shall conspire in favour of the church, which in the following verse is called Jezrahel, that is, the seed of God.

    2:22. And the earth shall hear the corn, and the wine, and the oil, and these shall hear Jezrahel.

    2:23. And I will sow her unto me in the earth, and I will have mercy on her that was without mercy.

    2:24. And I will say to that which is not my people: Thou art my people: and they shall say: Thou art my God.

    That which was not my people, etc… This relates to the conversion of the Gentiles.

Osee Chapter 3

  • The prophet is commanded again to love an adulteress; to signify God’s love to the synagogue. The wretched state of the Jews for a long time, till at last they shall be converted.3:1. And the Lord said to me: Go yet again, and love a woman beloved of her friend, and an adulteress: as the Lord loveth the children of Israel, and they look to strange gods, and love the husks of the grapes.

    3:2. And I bought her to me for fifteen pieces of silver, and for a core of barley, and for half a core of barley.

    3:3. And I said to her: Thou shalt wait for me many days: thou shalt not play tbe harlot, and thou shalt be no man’s, and I also will wait for thee.

    3:4. For the children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without theraphim.

    Theraphim… Images or representations.

    3:5. And after this the children of Israel shall return and shall seek the Lord, their God, and David, their king: and they shall fear the Lord, and his goodness, in the last days.

    David their king… That is, Christ, who is of the house of David.

Osee Chapter 4

  • God’s judgment against the sins of Israel: Juda is warned not to follow their example.4:1. Hear the word of the Lord, ye children of Israel, for the Lord shall enter into judgment with the inhabitants of the land: for there is no truth, and there is no mercy, and there is no knowledge of God in the land.

    4:2. Cursing, and lying, and killing, and theft, and adultery, have overflowed, and blood hath touched blood.

    4:3. Therefore shall the land mourn, and every one that dwelleth in it shall languish with the heat of the field, and with the fowls of the air: yea, the fishes of the sea also shall be gathered together.

    4:4. But yet let not any man judge: and let not a man be rebuked: for thy people are as they that contradict the priest.

    Let not any man judge, etc… As if he would say: It is in vain to strive with them, or reprove them, they are so obstinate in evil.

    4:5. And thou shalt fall today, and the prophet also shall fall with thee: in the night I have made thy mother to be silent.

    4:6. My people have been silent, because they had no knowledge: because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me: and thou hast forgotten the law of thy God, I also will forget thy children.

    4:7. According to the multitude of them, so have they sinned against me: I will change their glory into shame.

    4:8. They shall eat the sins of my people, and shall lift up their souls to their iniquity.

    4:9. And there shall be like people like priest: and I will visit their ways upon them, and I will repay them their devices.

    4:10. And they shall eat and shall not be filled: they have committed fornication, and have not ceased: because they have forsaken the Lord in not observing the law.

    4:11. Fornication, and wine, and drunkenness, take away the understanding.

    4:12. My people have consulted their stocks, and their staff hath declared unto them: for the spirit of fornication hath deceived them, and they have committed fornication against their God.

    4:13. They offered sacrifice upon the tops of the mountains, and burnt incense upon the hills: under the oak, and the poplar, and the turpentine tree, because the shadow thereof was good: therefore shall your daughters commit fornication, aud your spouses shall be adulteresses.

    4:14. I will not visit upon your daughters, when they shall commit fornication, and upon your spouses when they shall commit adultery: because themselves conversed with harlots, and offered sacrifice with the effeminate, and the people that doth not understand shall be beaten.

    4:15. If thou play the harlot, O Israel, at least let not Juda offend: and go ye not into Galgal, and come not up into Bethaven, and do not swear: The Lord liveth.

    Galgal and Bethaven… Places where idols were worshipped. Bethel, which signifies the house of God, is called by the prophet, Bethaven, that is, the house of vanity, from Jeroboam’s golden calf that was worshipped there.

    4:16. For Israel hath gone astray like a wanton heifer now will the Lord feed them, as a lamb in a spacious place.

    4:17. Ephraim is a partaker with idols, let him alone.

    4:18. Their banquet is separated, they have gone astray by fornication: they that should have protected them have loved to bring shame upon them.

    4:19. The wind hath bound them up in its wings, and they shall be confounded because of their sacrifices.

Osee Chapter 5

  • God’s threats against the priests, the people, and princes of Israel, for their idolatry.5:1. Hear ye this, O priests, and hearken, O ye house of Israel, and give ear, O house of the king: for there is a judgment against you, because you have been a snare to them whom you should have watched over and a net spread upon Thabor.

    O priests… What is said of priests in this prophecy is chiefly understood of the priests of the kingdom of Israel; who were not true priests of the race of Aaron; but served the calves at Bethel and Dan.

    5:2. And you have turned aside victims into the depth and I am the teacher of them all.

    5:3. I know Ephraim, and Israel is not hid from me for now Ephraim hath committed fornication, Israel is defiled.

    5:4. They will not set their thoughts to return to their God: for the spirit of fornication is in the midst of them, and they have not known the Lord.

    5:5. And the pride of Israel shall answer in his face: and Israel, and Ephraim shall fall in their iniquity, Juda also shall fall with them.

    5:6. With their flocks and with their herds, they shall go to seek the Lord, and shall not find him: he is withdrawn from them.

    5:7. They have transgressed against the Lord: for they have begotten children that are strangers: now shall a month devour them with their portions.

    Children that are strangers… That is, aliens from God: and therefore they are threatened with speedy destruction.

    5:8. Blow ye the cornet in Gabaa, the trumpet in Rama: howl ye in Bethaven, behind thy back, O Benjamin.

    5:9. Ephraim shall be in desolation in the day of rebuke: among the tribes of Israel I have shewn that which shall surely be.

    5:10. The princes of Juda are become as they that take up the bound: I will pour out my wrath upon them like water.

    As they that take up the bound… That is, they that remove the boundary, encroaching on the property of their neighbors: figuratively: going beyond the boundary of the laws of God.

    5:11. Ephraim is under oppression, and broken in judgment: because he began to go after filthiness.

    5:12. And I will be like a moth to Ephraim: and like rottenness to the house of Juda.

    5:13. And Ephraim saw his sickness, and Juda his band: and Ephraim went to the Assyrian, and sent to the avenging king: and he shall not be able to heal you, neither shall he be able to take off the band from you.

    5:14. For I will be like a lioness to Ephraim, and like a lion’s whelp to the house of Juda: I, I will catch, and go: I will take away, and there is none that can rescue.

    5:15. I will go and return to my place: until you are consumed, and seek my face.

Osee Chapter 6

  • Affliction shall be a means to bring many to Christ, a complaint of the untowardness of the Jews. God loves mercy more than sacrifice.6:1. In their affliction they will rise early to me: Come, and let us return to the Lord.

    6:2. For he hath taken us, and he will heal us: he will strike, and he will cure us.

    6:3. He will revive us after two days: on the third day he will raise us up, and we shall live in his sight. We shall know, and we shall follow on, that we may know the Lord. His going forth is prepared as the morning light, and he will come to us as the early and the latter rain to the earth.

    6:4. What shall I do to thee, O Ephraim? what shall I do to thee, O Juda? your mercy is as a morning cloud, and as the dew that goeth away in the morning.

    6:5. For this reason have I hewed them by the prophets, I have slain them by the words of my mouth: and thy judgments shall go forth as the light.

    6:6. For I desired mercy, and not sacrifice: and the knowledge of God more than holocausts.

    6:7. But they, like Adam, have transgressed the covenant, there have they dealt treacherously against me.

    6:8. Galaad is a city of workers of idols, supplanted with blood.

    Supplanted with blood… that is, undermined and brought to ruin, for shedding of blood: and, as it is signified in the following verse, for conspiring with the priests (of Bethel) like robbers, to murder in the way such as passed out of Sichem to go towards the temple of Jerusalem. Or else …supplanted with blood… signifies flowing in such manner with blood, as to suffer none to walk there without imbruing the soles of their feet in blood.

    6:9. And like the jaws of highway robbers, they conspire with the priests who murder in the way those that pass out of Sichem: for they have wrought wickedness.

    6:10. I have seen a horrible thing in the house of Israel: the fornications of Ephraim there: Israel is defiled.

    6:11. And thou also, O Juda, set thee a harvest, when I shall bring back the captivity of my people.

Osee Chapter 7

  • The manifold sins of Israel, and of their kings, hinder the Lord from healing them.7:1. When I would have healed Israel, the iniquity of Ephraim was discovered, and the wickedness of Samaria, for they have committed falsehood, and the thief is come in to steal, the robber is without.

    7:2. And lest they may say in their hearts, that I remember all their wickedness: their own devices now have beset them about, they have been done before my face.

    7:3. They have made the king glad with their wickedness: and the princes with their lies.

    Made the king glad, etc… To please Jeroboam, and their other kings they have given themselves up to the wicked worship of idols, which are mere falsehood and lies.

    7:4. They are all adulterers, like an oven heated by the baker: the city rested a little from the mingling of the leaven, till the whole was leavened.

    7:5. The day of our king, the princes began to be mad with wine: he stretched out his hand with scorners.

    7:6. Because they have applied their heart like an oven, when he laid snares for them: he slept all the night baking them, in the morning he himself was heated as a flaming fire.

    7:7. They were all heated like an oven, and have devoured their judges: all their kings have fallen: there is none amongst them that calleth unto me.

    7:8. Ephraim himself is mixed among the nations: Ephraim is become as bread baked under the ashes, that is not turned.

    7:9. Strangers have devoured his strength, and he knew it not: yea, grey hairs also are spread about upon him, and he is ignorant of it.

    7:10. And the pride of Israel shall be humbled before his face: and they have not returned to the Lord their God, nor have they sought him in all these.

    7:11. And Ephraim is become as a dove that is decoyed, not having a heart: they called upon Egypt, they went to the Assyrians.

    7:12. And when they shall go, I will spread my net upon them: I will bring them down as the fowl of the air, I will strike them as their congregation hath heard.

    7:13. Woe to them, for they have departed from me: they shall be wasted because they have transgressed against me: and I redeemed them: and they have spoken lies against me.

    7:14. And they have not cried to me with their heart, but they howled in their beds: they have thought upon wheat and wine, they are departed from me.

    7:15. And I have chastised them, and strengthened their arms: and they have imagined evil against me.

    7:16. They returned, that they might be without yoke: they became like a deceitful bow: their princes shall fall by the sword, for the rage of their tongue. This is their derision in the land of Egypt.

Osee Chapter 8

  • The Israelites are threatened with destruction for their impiety and idolatry.8:1. Let there be a trumpet in thy throat like an eagle upon the house of the Lord: because they have transgressed my covenant, and have violated my law.

    8:2. They shall call upon me: O my God, we, Israel, know thee.

    8:3. lsrael hath cast off the thing that is good, the enemy shall pursue him.

    8:4. They have reigned, but not by me: they have been princes, and I knew not: of their silver and their gold they have made idols to themselves, that they might perish.

    8:5. Thy calf, O Samaria, is cast off, my wrath is kindled against them. How long will they be incapable of being cleansed?

    8:6. For itself also is the invention of Israel: a workman made it, and it is no god: for the calf of Samaria shall be turned to spiders’ webs.

    8:7. For they shall sow wind, and reap a whirlwind, there is no standing stalk in it, the bud shall yield no meal; and if it should yield, strangers shall eat it.

    8:8. Israel is swallowed up: now is he become among the nations like an unclean vessel.

    8:9. For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath given gifts to his lovers.

    8:10. But even though they shall have hired the nations, now will I gather them together: and they shall rest a while from the burden of the king, and the princes.

    8:11. Because Ephraim hath made many altars to sin: altars are become to him unto sin.

    8:12. I shall write to him my manifold laws, which have been accounted as foreign.

    8:13. They shall offer victims, they shall sacrifice flesh, and shall eat it, and the Lord will not receive them: now will he remember their iniquity, and will visit their sins: they shall return to Egypt.

    8:14. And Israel hath forgotten his Maker, and hath built temples: and Juda hath built many fenced cities: and I will send a fire upon his cities, and it shall devour the houses thereof.

Osee Chapter 9

  • The distress and captivity of Israel for their sins and idolatry.9:1. Rejoice not, O Israel: rejoice not as the nations do: for thou hast committed fornication against thy God, thou hast loved a reward upon every cornfloor.

    9:2. The floor and the winepress shall not feed them, and the wine shall deceive them.

    9:3. They shall not dwell in the Lord’s land: Ephraim is returned to Egypt, and hath eaten unclean things among the Assyrians.

    9:4. They shall not offer wine to the Lord, neither shall they please him: their sacrifices shall be like the bread of mourners: all that shall eat it shall be defiled: for their bread is life for their soul, it shall not enter into the house of the Lord.

    9:5. What will you do in the solemn day, in the day of the feast of the Lord?

    9:6. For behold they are gone because of destruction: Egypt shall gather them together, Memphis shall bury them: nettles shall inherit their beloved silver, the bur shall be in their tabernacles.

    9:7. The days of visitation are come, the days of repaying are come: know ye, O Israel, that the prophet was foolish, the spiritual man was mad, for the multitude of thy iniquity, and the multitude of thy madness.

    9:8. The watchman of Ephraim was with my God: the prophet is become a snare of ruin upon all his ways, madness is in the house of his God.

    9:9. They have sinned deeply, as in the days of Gabaa: he will remember their iniquity, and wilI visit their sin.

    9:10. I found Israel like grapes in the desert, I saw their fathers like the firstfruits of the fig tree in the top thereof: but they went in to Beelphegor, and alienated themselves to that confusion, and became abominable, as those things were, which they loved.

    9:11. As for Ephraim, their glory hath flown away like bird from the birth, and from the womb, and from the conception.

    9:12. And though they should bring up their children, I will make them without children among men: yea, and woe to them, when I shall depart from them.

    9:13. Ephraim, as I saw, was a Tyre, founded in beauty: and Ephraim shall bring out his children to the murderer.

    9:14. Give them, O Lord. What wilt thou give them? Give them a womb without children, and dry breasts.

    9:15. All their wickedness is in Galgal, for there I hated them: for the wickedness of their devices I will cast them forth out of my house: I will love them no more, all their princes are revolters.

    9:16. Ephraim is struck, their root is dried up, they shall yield no fruit. And if they should have issue, I will slay the best beloved fruit of their womb.

    9:17. My God will cast them away, because they hearkened not to him: and they shall be wanderers among the nations.

Osee Chapter 10

  • After many benefits, great affliction shall fall upon the ten tribes, for their ingratitude to God.10:1. Israel a vine full of branches, the fruit is agreeable to it: according to the multitude of his fruit, he hath multiplied altars, according to the plenty of his land he hath abounded with idols.

    10:2. Their heart is divided: now they shall perish: he shall break down their idols, he shall destroy their altars.

    10:3. For now they shall say: We have no king: because we fear not the Lord: and what shall a king do to us?

    10:4. You speak words of an unprofitable vision, and you shall make a covenant: and judgment shall spring up as bitterness in the furrows of the field.

    10:5. The inhabitants of Samaria have worshipped the kine of Bethaven: for the people thereof have mourned over it, and the wardens of its temple that rejoiced over it in its glory because it is departed from it.

    The kine of Bethaven… The golden calves of Jeroboam.

    10:6. For itself also is carried into Assyria, a present to the avenging king: shame shall fall upon Ephraim, and Israel shall be confounded in his own will.

    Itself also is carried, etc… One of the golden calves was given by king Manahem, to Phul, king of the Assyrians, to engage him to stand by him.

    10:7. Samaria hath made her king to pass as froth upon the face of the water.

    10:8. And the high places of the idol, the sin of Israel shall be destroyed: the bur and the thistle shall grow up over their altars: and they shall say to the mountains Cover us; and to the hills: Fall upon us.

    10:9. From the days of Gabaa, Israel hath sinned, there they stood: the battle in Gabaa against the children of iniquity shall not overtake them.

    10:10. According to my desire, I will chastise them: and the nations shall be gathered together against them, when they shall be chastised for their two iniquities.

    Their two iniquities… Their two calves.

    10:11. Ephraim is a heifer taught to love to tread out corn, but I passed over upon the beauty of her neck: I will ride upon Ephraim, Juda shall plough, Jacob shall break the furrows for himself.

    10:12. Sow for yourselves in justice, and reap in the mouth of mercy, break up your fallow ground: but the time to seek the Lord is, when he shall come that shall teach you justice.

    10:13. You have ploughed wickedness, you have reaped iniquity, you have eaten the fruit of lying: because thou hast trusted in thy ways, in the multitude of thy strong ones.

    10:14. A tumult shall arise among thy people: and all thy fortresses shall be destroyed as Salmana was destroyed, by the house of him that judged Baal in the day of battle, the mother being dashed in pieces upon her children.

    As Salmana, king of the Midianites, was destroyed by the house, that is, by the followers of him that judged Baal; that is, of Gideon, who threw down the altar of Baal; and was therefore called Jerubaal. See Judges 6 and 8.

    10:15. So hath Bethel done to you, because of the evil of your iniquities.

Osee Chapter 11

  • God proceeds in threatening Israel for their ingratitude: yet he will not utterly destroy them.11:1. As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.

    I called my son… Viz., Israel. But as the calling of Israel out of Egypt, was a figure of the calling of Christ from thence; therefore this text is also applicable to Christ, as we learn from Matthew 2.15.

    11:2. As they called them, they went away from before their face: they offered victims to Baalim, and sacrificed to idols.

    They called… Viz., Moses and Aaron called; but they went away after other gods and would not hear.

    11:3. And I was like a foster father to Ephraim, I carried them in my arms: and they knew not that I healed them.

    11:4. I will draw them with the cords of Adam, with the bands of love: and I will be to them as one that taketh off the yoke on their jaws: and I put his meat to him that he might eat.

    11:5. He shall not return into the land of Egypt, but the Assyrian shall be his king: because they would not be converted.

    11:6. The sword hath begun in his cities, and it shall consume his chosen men, and shall devour their heads.

    11:7. And my people shall long for my return: but a yoke shall be put upon them together, which shall not be taken off.

    11:8. How shall I deal with thee, O Ephraim, shall I protect thee, O Israel? how shall I make thee as Adama, shall I set thee as Seboim? my heart is turned within me, my repentance is stirred up.

    Adama, etc… Adama and Seboim were two cities in the neighborhood of Sodom: and underwent the like destruction.

    11:9. I will not execute the fierceness of my wrath: I will not return to destroy Ephraim: because I am God, and not man: the holy one in the midst of thee, and I will not enter into the city.

    11:10. They shall walk after the Lord, he shall roar as a lion: because he shall roar, and the children of the sea shall fear.

    11:11. And they shall fly away like a bird out of Egypt, and like a dove out of the land of the Assyrians: and I will place them in their own houses, saith the Lord.

    11:12. Ephraim hath compassed me about with denials, and the house of Israel with deceit: but Juda went down as a witness with God, and is faithful with the saints.

Osee Chapter 12

  • Israel is reproved for sin. God’s favours to them.12:1. Ephraim feedeth on the wind, and followeth the burning heat: all the day long he multiplied lies and desolation: and he hath made a covenant with the Assyrians, and carried oil into Egypt.

    12:2. Therefore there is a judgment of the Lord with Juda, and a visitation for Jacob: he will render to him according to his ways, and according to his devices.

    12:3. In the womb he supplanted his brother: and by his strength he had success with an angel.

    12:4. And he prevailed over the angel, and was strengthened: he wept, and made supplication to him: he found him in Bethel, and there he spoke with us.

    12:5. Even the Lord God of hosts, the Lord is his memorial.

    12:6. Therefore turn thou to thy God: keep mercy and judgment, and hope in thy God always.

    12:7. He is like Chanaan, there is a deceitful balance in his hand, he hath loved oppression.

    12:8. And Ephraim said: But yet I am become rich, I have found me an idol: all my labours shall not find me the iniquity that I have committed.

    12:9. And I that am the Lord thy God from the land of Egypt, will yet cause thee to dwell in tabernacles, as in the days of the feast.

    12:10. And I have spoken by the prophets, and I have multiplied visions, and I have used similitudes by the ministry of the prophets.

    12:11. If Galaad be an idol, then in vain were they in Galgal offering sacrifices with bullocks: for their altars also are as heaps in the furrows of the field.

    If Galaad be an idol, etc… That is, if Galaad with all its idols and sacrifices be like a mere idol itself, being brought to nothing by Theglathphalasar: how vain is it to expect, that the idols worshipped in Galgal shall be of any service to the tribes that remain.

    12:12. Jacob fled into the country of Syria, and Israel served for a wife, and was a keeper for a wife.

    12:13. But the Lord by a prophet brought Israel out of Egypt: and he was preserved by a prophet.

    12:14. Ephraim hath provoked me to wrath with his bitterness, and his blood shall come upon him, and his Lord will render his reproach unto him.

Osee Chapter 13

  • The judgments of God upon Israel for their sins. Christ shall one day redeem them.13:1. When Ephraim spoke, a horror seized Israel: and he sinned in Baal, and died.

    13:2. And now they have sinned more and more: and they have made to themselves a molten thing of their silver as the likeness of idols: the whole is the work of craftsmen: to these that say: Sacrifice men, ye that adore calves.

    13:3. Therefore they shall be as a morning cloud, and as the early dew that passeth away, as the dust that is driven with a whirlwind out of the floor, and as the smoke out of the chimney.

    13:4. But I am the Lord thy God from the land of Egypt: and thou shalt know no God but me, and there is no saviour beside me.

    13:5. I knew thee in the desert, in the land of the wilderness.

    13:6. According to their pastures they were filled, and were made full: and they lifted up their heart, and have forgotten me.

    13:7. And I will be to them as a lioness, as a leopard in the way of the Assyrians.

    13:8. I will meet them as a bear that is robbed of her whelps, and I will rend the inner parts of their liver: and I will devour them there as a lion, the beast of the field shall tear them.

    13:9. Destruction is thy own, O Israel: thy help is only in me.

    13:10. Where is thy king? now especially let him save thee in all thy cities: and thy judges, of whom thou saidst: Give me kings and princes.

    13:11. I will give thee a king in my wrath, and will take him away iu my indignation.

    13:12. The iniquity of Ephraim is bound up, his sin is hidden.

    13:13. The sorrows of a woman in labour shall come upon him, he is an unwise son: for now he shall not stand in the breach of the children.

    13:14. I will deliver them out of the hand of death. I will redeem them from death: O death, I will be thy death; O hell, I will be thy bite: comfort is hidden from my eyes.

    13:15. Because he shall make a separation between brothers: the Lord will bring a burning wind that shall rise from the desert, and it shall dry up his springs, and shall make his fountain desolate, and he shall carry off the treasure of every desirable vessel.

Osee Chapter 14

  • Samaria shall be destroyed. An exhortation to repentance:God’s favour through Christ to the penitent.

    14:1. Let Samaria perish, becsuse she hath stirred up her God to bitterness: let them perish by the sword, let their little ones be dashed, and let the women with child be ripped up.

    Perish, because she hath stirred up her God to bitterness… It is not a curse or imprecation, but a prophecy of what should come to pass.

    14:2. Return, O Israel, to the Lord thy God: for thou hast fallen down by thy iniquity.

    14:3. Take with you words, and return to the Lord, and say to him: Take away all iniquity, and receive the good: and we will render the calves of our lips.

    14:4. Assyria shall not save us, we will not ride upon horses, neither will we say any more: The works of our hands are our gods: for thou wilt have mercy on the fatherless that is in thee.

    14:5. I will heal their breaches, I will love them freely: for my wrath is turned away from them.

    14:6. I will be as the dew, Israel shall spring as the lily, and his root shall shoot forth as that of Libanus.

    14:7. His branches shall spread, and his glory shall be as the olive tree: and his smell as that of Libanus.

    14:8. They shall be converted that sit under his shadow: they shall live upon wheat, and they shall blossom as a vine: his memorial shall be as the wine of Libanus.

    14:9. Ephraim shall say, What have I to do any more with idols? I will hear him, and I will make him flourish like a green fir tree: from me is thy fruit found.

    14:10. Who is wise, and he shall understand these things? prudent, and he shall know these things? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall in them.