The Passion Narrative

Estimated Range of Dating: 30-60 A.D.

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The Pre-Markan Passion Narrative
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The existence of a pre-Markan passion narrative has been challenged. The assumption of a pre-Markan passion narrative has been undermined by studies that aim to show that the final three chapters of Mark contain themes developed throughout the Gospel. In The Passion in Mark, Donahue, Robbins, Kelber, Perrin, Dewey, Weeden, and Crossan interpret the passion narrative with the use of “hermeneutical clues” provided in the first thirteen chapters. (p. 153) Kelber states the conclusion to be drawn: “The understanding of Mk 14-16 as a theologically integral part of the Mkan Gospel calls into question the classic form critical thesis concerning an independent and coherent Passion Narrative prior to Mk. Thematically, it is difficult to identify a major non-Mkan thrust or theme in Mk 14-16, let alone extrapolate a coherent pre-Mkan source.” (op. cit., p. 157)

Nevertheless, the idea of a pre-Markan passion narrative continues to seem probable to a majority of scholars. One recent study is presented by Gerd Theissen in The Gospels in Context, on which I am dependent for the following observations.

Theissen begins his discussion by observing that there lies behind Mark a narrative that presupposes a chronology that corresponds to the one found in John, in which Jesus dies on the preparation day before the Passover. Theissen states (pp. 166-167):

In my opinion, in Mark we can discern behind the text as we now have it a connected narrative that presupposes a certain chronology. According to Mark, Jesus died on the day of Passover, but the tradition supposes it was the preparation day before Passover: in 14:1-2 the Sanhedrin decided to kill Jesus before the feast in order to prevent unrest among the people on the day of the feast. This fits with the circumstance that in 15:21 Simon of Cyrene is coming in from the fields, which can be understood to mean he was coming from his work. It would be hard to imagine any author’s using a formulation so subject to misunderstanding in an account that describes events on the day of Passover, since no work was done on that day. Moreover, in 15:42 Jesus’ burial is said to be on the “preparation day,” but a relative clause is added to make it the preparation day for the Sabbath. Originally, it was probably the preparation day for the Passover (cf. Jn 19:42). The motive for removing Jesus from the cross and burying him before sundown would probably have been to have this work done before the beginning of the feast day, which would not make sense if it were already the day of Passover. Finally, the “trial” before the Sanhedrin presupposes that this was not a feast day, since no judicial proceedings could be held on that day. It would have been a breach of the legal code that the narrator could scarcely have ignored, because the point of the narrative is to represent the proceeding against Jesus as an unfair trial with contradictory witnesses and a verdict decided in advance by the high priests.

The inspiration for the subsequent discussion comes from the suggestion of R. Pesch that the passion narrative must have been written before 37 CE because “the high priest” is mentioned without any name. Although this argument is not secure, given the counter-example that the pharaoh in the exodus story is not named either, it leads Theissen to undertake a comprehensive evaluation of the way in which people in the story are mentioned.

Theissen finds another reason for the anonymity of the high priest; it was not necessarily for the reason that the writing took place before 37 CE. Rather, during the period between 30 and 70 CE, “there was no time when Caiaphas and his family were not powerful” (p. 173). For this reason, reasons Theissen, “Traditions circulating in their sphere of influence were well advised not to mention their names in a negative context” (p. 173). By contrast, as shown by Philo and Josephus, Pilate “was the subject of more negative tradition than many other prefects and procurators,” and so the creators of the original passion narrative had no reason not to mention Pilate by name and to place blame upon him. This situation is changed in the period after the First Jewish Revolt in the writings of Matthew and Luke, in which Pilate is exonerated and the high priest is named without hesitation.

On the naming of “James the younger,” Theissen writes, “It would have been particularly necessary in Jerusalem to distinguish a ‘James the younger’ (or ‘the less’) from the ‘older’ (or ‘greater’) bearers of that name in the period circa 30-65 C.E.” (p. 178) Theissen speculates that the “Mary of James the younger and the mother of Joses” is to be indentified with the mother of Jesus in Mk 6:3, and thus that “James the younger” is James the brother of Jesus. If this is the case, the expression belongs to the time before 44 C.E., when James the son of Zebedee was more prominent.

On the naming of people by place of origin (14:67, 14:10, 14:70, 15:21, 15:40, 15:43), Theissen states: “The mention of places of origin presumes that the places named have a differentiating character for the traditionists and the audience – that is, they must be recognizable as alternatives to other place names that are approximately as well known. Towns such as Nazareth, Magdala, and Arimathea are on about the same level as far as their degree of recognition is concerned: outside Palestine there would not be a soul who would have the faintest idea whether they were. . . . The combination of local and extraregional horizons would be readily imaginable in a major Palestinian city, and especially in Jerusalem, where Jews from Cyrene are expressly mentioned (Acts 6:9).” (p. 179)

Theissen indicates another consideration: although identification was most commonly made by way of fathers, there is no case in the passion account in which a person is identified by patronymic, even though more people are identified here than anywhere else in the synoptic tradition. Theissen states, “If we include the fact that the first Christians often joined the followers of Jesus after making a radical break with their parents and leaving the family home (cf. Mt 8:20-21), it is plausible that fathers became less important as points of identification” (p. 180).

Concerning the story of Barabbas, Theissen comments, “the text speaks quite simply of ‘the rebels,’ who were taken prisoner during ‘the insurrection.’ . . . We can only suppose that the text was composed before the next great uprising; after that, the author would have ‘historicized’ the account by distinguishing the previous ‘stasis’ from the more recent one. The next unrest with bloody clashes that struck Jerusalem was the apperance of Theudas under Cuspius Fadus (44-45 C.E.; cf. Acts 5:36, Ant. 20.97-98).”

Finally, there are two anonymous people in the story: the bystander who cuts off the ear of the high priest’s slave with a sword (Mk 14:47) and a young man who escapes arrest by running away (Mk 14:51-52). Theissen writes (pp. 186-187):

It seems to me that the narrative motive for this anonymity is not hard to guess: both of them run afoul of the “police.” The one who draws his sword commits no minor offense when he cuts off someone’s ear. Had the blow fallen only slightly awry, he could have wounded the man in the head or throat. This blow with a sword is violence with possibly mortal consequences. The anonymous young man has also offered resistance. In the struggle, his clothes are torn off, so that he has to run away naked. Both these people were in danger in the aftermath. As long as the high priest’s slave was alive (and as long as the scar from the sword cut was visible) it would have been inopportune to mention their names; it would not even have been wise to identify them as members of the early Christian community. Their anonymity is for their protection, and the obscuring of their positive relationship to Jesus is a strategy of caution. Both the teller and the hearers know more about these two people. Only they could tell us who they were, whether Peter was the one with the sword, whether both are the same person, and whether reference was made to them in order to make the story of Jesus’ end more credible. All that will have to remain closed to us.

Nevertheless, on this basis, it is made plausible that the anonymity of these characters is for the sake of prudence. Similar examples are cited from antiquity. Theissen tells us about Justin Martyr, who relates a tale about a respectable Christian woman who divorced her husband, who in turn denounced her as a Christian. She received a delay in her trial from the emperor, but her Christian teacher and two others who protested the sentence were put to death. Justin tells us the names of the two martyrs but conceals the name of the woman as a point of tact. Theissen also indicates that Josephus, in his story about three crucified men whom Josephus was able to get taken off their crosses, chose not to relate the names of these three men. Thus, the passion narrative could be a similar case.

Theissen writes: “If we are correct in our hypothesis of protective anonymity, the location of the Passion tradition would be unmistakable. Only in Jerusalem was there reason to draw a cloak of anonymity over followers of Jesus who had endangered themselves by their actions. The date could also be pinpointed: parts of the Passion account would have to have been composed within the generation of the eyewitnesses and their contemporaries, that is, somewhere between 30 and 60 C.E.”

Although any one of these lines of evidence could be dismissed as coincidence, Theissen manages to create a series of plausible connections that make a case as a whole for the existence of an early pre-Markan passion narrative.

Where did this pre-Markan passion narrative end? There are two plausible answers other than the narrative of the empty tomb. The first one is that the story climaxed and ended with the confession of the centurion. The second one is that the story ended with a narrative of an appearance to the disciples in Galilee, as proposed by J. D. Crossan and by Reginald Fuller.

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The First Book of Paralimpomenon

These Books are called by the Greek interpreters, Paralipomenon, that is, of things left out, or omitted; because they are a kind of a supplement of such things as were passed over in the books of the Kings. The Hebrews call them Dibre Haijamim, that is, The words of the days, or The Chronicles.—Not that they are the books which are so often quoted in the Kings, under the title of the words of the days of the kings of Israel, and of the kings of Juda: for the books of Paralipomenon were written after the books of Kings: but because in all probability they have been abridged from those ancient words of the days, by Esdras or some other sacred writer.
1 Paralipomenon Chapter 1

The genealogy of the patriarchs down to Abraham: The posterity of Abraham and of Esau.
1:1. Adam, Seth, Enos,

1:2. Cainan, Malaleel, Jared,

1:3. Henoc, Mathusale, Lamech,

1:4. Noe, Sem, Cham, and Japheth.

1:5. The sons of Japheth: Gomer, and Magog, and Madai, and Javan, Thubal, Mosoch, Thiras.

1:6. And the sons of Gomer: Ascenez, and Riphath, and Thogorma.

1:7. And the sons of Javan: Elisa and Tharsis, Cethim and Dodanim.

1:8. The sons of Cham: Chus, and Mesrai, and Phut, and Chanaan.

1:9. And the sons of Chus: Saba, and Hevila, Sabatha, and Regma, and Sabathaca. And the sons of Regma: Saba, and Dadan.

1:10. Now Chus begot Nemrod: he began to be mighty upon earth.

1:11. But Mesraim begot Ludim, and Anamim, and Laabim, and Nephtuim,

1:12. Phetrusim also, and Casluim: from whom came the Philistines, and Caphtorim.

1:13. And Chanaan begot Sidon his firstborn, and the Hethite,

1:14. And the Jebusite, and the Amorrhite, and the Gergesite,

1:15. And the Hevite, and the Aracite, and the Sinite,

1:16. And the Aradian, and the Samarite, and the Hamathite.

1:17. The sons of Sem: Elam and Asur, and Arphaxad, and Lud, and Aram, and Hus, and Hul, and Gether, and Mosoch.

1:18. And Arphaxad begot Sale, and Sale begot Heber.

1:19. And to Heber were born two sons, the name of the one was Phaleg, because in his days the earth was divided; and the name of his brother was Jectan.

1:20. And Jectan begot Elmodad, and Saleph, and Asarmoth, and Jare,

1:21. And Adoram, and Usal, and Decla,

1:22. And Hebal, and Abimael, and Saba,

1:23. And Ophir, and Hevila, and Jobab. All these are the sons of Jectan.

1:24. Sem, Arphaxad, Sale,

1:25. Heber, Phaleg, Ragau,

1:26. Serug, Nachor, Thare,

1:27. Abram, this is Abraham.

1:28. And the sons of Abraham, Isaac and Ismahel.

1:29. And these are the generations of them. The firstborn of Ismahel, Nabajoth, then Cedar, and Adbeel, and Mabsam,

1:30. And Masma, and Duma, Massa, Hadad, and Thema,

1:31. Jetur, Naphis, Cedma: these are the sons of Ismahel.

1:32. And the sons of Cetura, Abraham’s concubine, whom she bore: Zamran, Jecsan, Madan, Madian, Jesboc, and Sue. And the sons of Jecsan, Saba, and Dadan. And the sons of Dadan: Assurim, and Latussim, and Laomin.

Concubine… She was his lawful wife, but of an inferior degree.

1:33. And the sons of Madian: Epha, and Epher, and Henoch, and Abida, and Eldaa. All these are the sons of Cetura.

1:34. And Abraham begot Isaac: and his sons were Esau and Israel.

1:35. The sons of Esau: Eliphaz, Rahuel, Jehus, Ihelom, and Core.

1:36. The sons of Eliphaz: Theman, Omar, Sephi, Gathan, Cenez, and by Thamna, Amalec.

1:37. The sons of Rahuel: Nahath, Zara, Samma, Meza.

1:38. The sons of Seir: Lotan, Sobal, Sebeon, Ana, Dison, Eser, Disan.

1:39. The sons of Lotan: Hori, Homam. And the sister of Lotan was Thamna.

1:40. The sons of Sobal: Alian, and Manahath, and Ebal, Sephi, and Onam. The sons of Sebeon: Aia, and Ana. The son of Ana: Dison.

1:41. The sons of Dison: Hamram, and Eseban, and Jethran, and Charan.

1:42. The sons of Eser: Balaan, and Zavan, and Jacan. The sons of Disan: Hus and Aran.

1:43. Now these are the kings that reigned in the land of Edom, before there was a king over the children of Israel: Bale the son of Beor: and the name of his city was Denaba.

1:44. And Bale died, and Jobab the son of Zare of Bosra, reigned in his stead.

1:45. And when Jobab also was dead, Husam of the land of the Themanites reigned in his stead.

1:46. And Husam also died, and Adad the son of Badad reigned in his stead, and he defeated the Madianites in the land of Moab: the name of his city was Avith.

1:47. And when Adad also was dead, Semla of Masreca reigned in his stead.

1:48. Semla also died, and Saul of Rohoboth, which is near the river, reigned in his stead.

1:49. And when Saul was dead, Balanan the son of Achobor reigned in his stead.

1:50. He also died, and Adad reigned in his stead: and the name of his city was Phau, and his wife was called Meetabel the daughter of Matred, the daughter of Mezaab.

1:51. And after the death of Adad, there began to be dukes in Edom instead of kings: duke Thamna, duke Alva, duke Jetheth,

1:52. Duke Oolibama, duke Ela, duke Phinon,

1:53. Duke Cenez, duke Theman, duke Mabsar,

1:54. Duke Magdiel, duke Hiram. These are the dukes of Edom.

1 Paralipomenon Chapter 2

The twelve tribes of Israel. The genealogy of Juda down to David. Other genealogies of the tribe of Juda.
2:1. And these are the sons of Israel: Ruben, Simeon, Levi, Juda, Issachar, and Zabulon,

2:2. Dan, Joseph, Benjamin, Nephtali, Gad, and Aser.

2:3. The sons of Juda: Her, Onan and Sela. These three were born to him of the Chanaanitess the daughter of Sue. And Her the firstborn of Juda, was wicked in the sight of the Lord, and he slew him.

2:4. And Thamar his daughter in law bore him Phares and Zara. So all the sons of Juda were five.

2:5. And the sons of Phares, were Hesron and Hamul.

2:6. And the sons also of Zare: Zamri, and Ethan, and Eman, and Chalchal, and Dara, five in all.

2:7. And the sons of Charmi: Achar, who troubled Israel, and sinned by the theft of the anathema.

Achar… Alias Achan. Jos. 7.-Ibid. The anathema… The thing devoted or accursed, viz., the spoils of Jericho.

2:8. The sons of Ethan: Azarias,

2:9. And the sons of Hesron that were born to him: Jerameel, and Ram, and Calubi.

2:10. And Ram begot Aminadab, and Aminadab begot Nahasson, prince of the children of Juda.

Ram… He is commonly called Aram. But it is to be observed here, once for all, that it was a common thing among the Hebrews for the same persons to have different names: and that it is not impossible among so many proper names, as here occur in the first nine chapters of this book, that the transcribers of the ancient Hebrew copies may have made some slips in the orthography.

2:11. And Nahasson begot Salma, the father of Booz.

2:12. And Booz begot Obed, and Obed begot Isai.

2:13. And Isai begot Eliab his firstborn, the second Abinadab, the third Simmaa,

2:14. The fourth, Nathanael, the fifth Raddai,

2:15. The sixth Asom, the seventh David.

2:16. And their sisters were Sarvia, and Abigail. The sons of Sarvia: Abisai, Joab, and Asael, three.

2:17. And Abigail bore Amasa, whose father was Jether the Ismahelite.

2:18. And Caleb the son of Hesron took a wife named Azuba, of whom he had Jerioth: and her sons were Jaser, and Sobab, and Ardon.

Caleb… Alias Calubi, ver. 9.

2:19. And when Azuba was dead, Caleb took to wife Ephrata: who bore him Hur.

2:20. And Hur begot Uri: and Uri begot Bezeleel.

2:21. And afterwards Hesron went in to the daughter of Machir the father of Galaad, and took her to wife when he was threescore years old: and she bore him Segub.

2:22. And Segub begot Jair, and he had three and twenty cities in the land of Galaad.

2:23. And he took Gessur, and Aram the towns of Jair, and Canath, and the villages thereof, threescore cities. All these, the sons of Machir father of Galaad.

2:24. And when Hesron was dead, Caleb went in to Ephrata. Hesron also had to wife Abia who bore him Ashur the father of Thecua.

2:25. And the sons of Jerameel the firstborn of Hesron, were Ram his firstborn, and Buna, and Aram, and Asom, and Achia.

2:26. And Jerameel married another wife, named Atara, who was the mother of Onam.

2:27. And the sons of Ram the firstborn of Jerameel, were Moos, Jamin, and Achar.

2:28. And Onam had sons Semei, and Jada. And the sons of Semei: Nadab, and Abisur.

2:29. And the name of Abisur’s wife was Abihail, who bore him Ahobban, and Molid.

2:30. And the sons of Nadab were Saled and Apphaim. And Saled died without children.

2:31. But the son of Apphaim was Jesi: and Jesi begot Sesan. And Sesan begot Oholai.

2:32. And the sons of Jada the brother of Semei: Jether and Jonathan. And Jether also died without children.

2:33. But Jonathan begot Phaleth, and Ziza. These were the sons of Jerameel.

2:34. And Sesan had no sons, but daughters and a servant an Egyptian, named Jeraa.

2:35. And he gave him his daughter to wife: and she bore him Ethei.

2:36. And Ethei begot Nathan, and Nathan begot Zabad.

2:37. And Zabad begot Ophlal, and Ophlal begot Obed.

2:38. Obed begot Jehu, Jehu begot Azarias.

2:39. Azarias begot Helles, and Helles begot Elasa.

2:40. Elasa begot Sisamoi, Sisamoi begot Sellum,

2:41. Sellum begot Icamia, and Icamia begot Elisama.

2:42. Now the sons of Caleb the brother of Jerameel were Mesa his firstborn, who was the father of Siph: and the sons of Maresa father of Hebron.

2:43. And the sons of Hebron, Core, and Thaphua, and Recem, and Samma.

2:44. And Samma begot Raham, the father of Jercaam, and Recem begot Sammai.

2:45. The son of Sammai, Maon: and Maon the father of Bethsur.

2:46. And Epha the concubine of Caleb bore Haran, and Mosa, and Gezez. And Haran begot Gezez.

2:47. And the sons of Jahaddai, Rogom, and Joathan, and Gesan, and Phalet, and Epha, and Saaph.

2:48. And Maacha the concubine of Caleb bore Saber, and Tharana.

2:49. And Saaph the father of Madmena begot Sue the father of Machbena, and the father of Gabaa. And the daughter of Caleb was Achsa.

2:50. These were the sons of Caleb, the son of Hur the firstborn of Ephrata, Sobal the father of Cariathiarim.

2:51. Salma the father of Bethlehem, Hariph the father of Bethgader.

2:52. And Sobal the father of Cariathiarim had sons: he that saw half of the places of rest.

He that saw, etc… The Latin interpreter seems to have given us here, instead of the proper names, the meaning of those names in the Hebrew. He has done in like manner, ver. 55.

2:53. And of the kindred of Cariathiarim, the Jethrites, and Aphuthites, and Semathites, and Maserites. Of them came the Saraites, and Esthaolites.

2:54. The sons of Salma, Bethlehem, and Netophathi, the crowns of the house of Joab, and half of the place of rest of Sarai.

2:55. And the families of the scribes that dwell in Jabes, singing and making melody, and abiding in tents. These are the Cinites, who came of Calor (Chamath) father of the house of Rechab.

1 Paralipomenon Chapter 3

The genealogy of the house of David.
3:1. Now these were the sons of David that were born to him in Hebron: the firstborn Amnon of Achinoam the Jezrahelitess, the second Daniel of Abigail the Carmelitess.

3:2. The third Absalom the son of Maacha the daughter of Tolmai king of Gessur, the fourth Adonias the son of Aggith,

3:3. The fifth Saphatias of Abital, the sixth Jethrahem of Egla his wife.

3:4. So six sons were born to him in Hebron, where he reigned seven years and six months. And in Jerusalem he reigned three and thirty years.

3:5. And these sons were born to him in Jerusalem: Simmaa, and Sobab, and Nathan, and Solomon, four of Bethsabee the daughter of Ammiel.

3:6. Jebaar also and Elisama,

3:7. And Eliphaleth, and Noge, and Nepheg, and Japhia,

3:8. And Elisama, and Eliada, and Elipheleth, nine:

3:9. All these the sons of David, beside the sons of the concubines: and they had a sister Thamar.

The concubines… The inferior wives.

3:10. And Solomon’s son was Roboam: whose son Abia begot Asa. And his son was Josaphat,

3:11. The father of Joram: and Joram begot Ochozias, of whom was born Joas:

3:12. And his son Amasias begot Azarias. And Joathan the son of Azarias

3:13. Begot Achaz, the father of Ezechias, of whom was born Manasses.

3:14. And Manasses begot Amon the father of Josias.

3:15. And the sons of Josias were, the firstborn Johanan, the second Joakim, the third Sedecias, the fourth Sellum.

3:16. Of Joakim was born Jechonias, and Sedecias.

3:17. The sons of Jechonias were Asir, Salathiel,

3:18. Melchiram, Phadaia, Senneser and Jecemia, Sama, and Nadabia.

3:19. Of Phadaia were born Zorobabel and Semei. Zorobabel begot Mosollam, Hananias, and Salomith their sister:

3:20. Hasaba also, and Ohol, and Barachias, and Hasadias, Josabhesed, five.

3:21. And the son of Hananias was Phaltias the father of Jeseias, whose son was Raphaia. And his son was Arnan, of whom was born Obdia, whose son was Sechenias.

3:22. The son of Sechenias was Semeia, whose sons were Hattus, and Jegaal, and Baria, and Naaria, and Saphat, six in number.

Six… Counting the father in the number.

3:23. The sons of Naaria, Elioenai, and Ezechias, and Ezricam, three.

3:24. The sons of Elioenai, Oduia, and Eliasub, and Pheleia, and Accub, and Johanan, and Dalaia, and Anani, seven.

1 Paralipomenon Chapter 4

Other genealogies of Juda and Simeon, and their victories.
4:1. The sons of Juda: Phares, Hesron, and Charmi and Hur, and Sobal.

4:2. And Raia the son of Sobal begot Jahath, of whom were born Ahumai, and Laad. These are the families of Sarathi.

4:3. And this is the posterity of Etam: Jezrahel, and Jesema, And Jedebos: and the name of their sister was Asalelphuni.

4:4. And Phanuel the father of Gedor, and Ezar the father of Hosa, these are the sons of Hur the firstborn of Ephratha the father of Bethlehem.

4:5. And Assur the father of Thecua had two wives, Halaa and Naara:

4:6. And Naara bore him Ozam, and Hepher, and Themani, and Ahasthari: these are the sons of Naara.

4:7. And the sons of Halaa, Sereth, Isaar, and Ethnan.

4:8. And Cos begot Anob, and Soboba, and the kindred of Aharehel the son of Arum.

4:9. And Jabes was more honourable than any of his brethren, and his mother called his name Jabes, saying: Because I bore him with sorrow.

Jabes… That is, sorrowful.

4:10. And Jabes called upon the God of Israel, saying: If blessing thou wilt bless me, and wilt enlarge my borders, and thy hand be with me, and thou save me from being oppressed by evil. And God granted him the things he prayed for.

4:11. And Caleb the brother of Sua begot Mahir, who was the father of Esthon.

4:12. And Esthon begot Bethrapha, and Phesse, and Tehinna father of the city of Naas: these are the men of Recha.

4:13. And the sons of Cenez were Othoniel, and Saraia. And the sons of Othoniel, Hathath, and Maonathi.

4:14. Maonathi begot Ophra, and Saraia begot Joab the father of the Valley of artificers: for artificers were there.

4:15. And the sons of Caleb the son of Jephone, were Hir, and Ela, and Naham. And the sons of Ela: Cenez.

4:16. The sons also of Jaleleel: Ziph, and Zipha, Thiria and Asrael.

4:17. And the sons of Esra, Jether, and Mered, and Epher, and Jalon, and he begot Mariam, and Sammai, and Jesba the father of Esthamo.

4:18. And his wife Judaia, bore Jared the father of Gedor, and Heber the father of Socho, and Icuthiel the father of Zanoe. And these are the sons of Bethia the daughter of Pharao, whom Mered took to wife.

4:19. And the sons of his wife Odaia the sister of Naham the father of Celia, Garmi, and Esthamo, who was of Machathi.

4:20. The sons also of Simon, Amnon, and Rinna the son of Hanan, and Thilon. And the sons of Jesi Zoheth, and Benzoheth.

4:21. The sons of Sela the son of Juda: Her the father of Lecha, and Laada the father of Maresa, and the families of the house of them that wrought fine linen in the House of oath.

4:22. And he that made the sun to stand, and the men of Lying, and Secure, and Burning, who were princes in Moab, and who returned into Lahem. Now these are things of old.

He that made, etc… Viz., Joazim, the meaning of whose name in Hebrew is, he that made the sun to stand. In like manner the following names, Lying (Chozeba), Secure (Joas), and Burning (Saraph), are substituted in place of the Hebrew names of the same signification.

4:23. These are the potters, and they dwelt in Plantations, and Hedges, with the king for his works, and they abode there.

Plantations and Hedges… These are the proper names of the places where they dwelt. In Hebrew Atharim and Gadira.

4:24. The sons of Simeon: Namuel and Jamin, Jarib, Zara, Saul:

4:25. Sellum his son, Mapsam his son, Masma his son.

4:26. The sons of Masma: Hamuel his son, Zachur his son, Semei his son.

4:27. The sons of Semei were sixteen, and six daughters: but his brethren had not many sons, and the whole kindred could not reach to the sum of the children of Juda.

4:28. And they dwelt in Bersabee, and Molada, and Hasarsuhal,

4:29. And in Bala, and in Asom, and in Tholad,

4:30. And in Bathuel, and in Horma, and in Siceleg,

4:31. And in Bethmarchaboth, and in Hasarsusim, and in Bethberai, and in Saarim. These were their cities unto the reign of David.

4:32. Their towns also were Etam, and Aen, Remmon, and Thochen, and Asan, five cities.

4:33. And all their villages round about these cities as far as Baal. This was their habitation, and the distribution of their dwellings.

4:34. And Mosabab and Jemlech, and Josaphat, the son of Amasias,

4:35. And Joel, and Jehu the son of Josabia the son of Saraia, the son of Asiel,

4:36. And Elioenai, and Jacoba, and Isuhaia, and Asaia, and Adiel, and Ismiel, and Banaia,

4:37. Ziza also the son of Sephei the son of Allon the son of Idaia the son of Semri the son of Samaia.

4:38. These were named princes in their kindreds, and in the houses of their families were multiplied exceedingly.

4:39. And they went forth to enter into Gador as far as to the east side of the valley, to seek pastures for their flocks.

4:40. And they found fat pastures, and very good, and a country spacious, and quiet, and fruitful, in which some of the race of Cham had dwelt before.

4:41. And these whose names are written above, came in the days of Ezechias king of Juda: and they beat down their tents, and slew the inhabitants that were found there, and utterly destroyed them unto this day: and they dwelt in their place, because they found there fat pastures.

4:42. Some also of the children of Simeon, five hundred men, went into mount Seir, having for their captains Phaltias and Naaria and Raphaia and Oziel the sons of Jesi:

4:43. And they slew the remnant of the Amalecites, who had been able to escape, and they dwelt there in their stead unto this day.

1 Paralipomenon Chapter 5

Genealogies of Ruben and Gad: their victories over the Agarites: their captivity.
5:1. Now the sons of Ruben the firstborn of Israel, (for he was his firstborn: but forasmuch as he defiled his father’s bed, his first birthright was given to the sons of Joseph the son of Israel, and he was not accounted for the firstborn.

5:2. But of the race of Juda, who was the strongest among his brethren, came the princes: but the first birthright was accounted to Joseph.)

Accounted to Joseph… Viz., as to the double portion, which belonged to the firstborn; but the princely dignity was given to Juda, and the priesthood to Levi.

5:3. The sons then of Ruben the firstborn of Israel were Enoch, and Phallu, Esron, and Charmi.

5:4. The sons of Joel: Samaia his son, Gog his son, Semei his son,

5:5. Micha his son, Reia his son, Baal his son,

5:6. Beera his son, whom Thelgathphalnasar king of the Assyrians carried away captive, and he was prince in the tribe of Ruben.

5:7. And his brethren, and all his kindred, when they were numbered by their families, had for princes Jehiel, and Zacharias.

5:8. And Bala the son of Azaz, the son of Samma, the son of Joel, dwelt in Aroer as far as Nebo, and Beelmeon.

5:9. And eastward he had his habitation as far as the entrance of the desert, and the river Euphrates. For they possessed a great number of cattle in the land of Galaad.

5:10. And in the days of Saul they fought against the Agarites, and slew them, and dwelt in their tents in their stead, in all the country, that looketh to the east of Galaad.

5:11. And the children of Gad dwelt over against them in the land of Basan, as far as Selcha:

5:12. Johel the chief, and Saphan the second: and Janai, and Saphat in Basan.

5:13. And their brethren according to the houses of their kindreds, were Michael and Mosollam, and Sebe, and Jorai, and Jacan, and Zie, and Heber, seven.

5:14. These were the sons of Abihail, the son of Huri, the son of Jara, the son of Galaad, the son of Michael, the son of Jesisi, the son of Jeddo, the son of Buz.

5:15. And their brethren the sons of Abdiel, the son of Guni, chief of the house in their families,

5:16. And they dwelt in Galaad, and in Basan and in the towns thereof, and in all the suburbs of Saron, unto the borders.

5:17. All these were numbered in the days of Joathan king of Juda, and in the days of Jeroboam king of Israel.

5:18. The Sons of Ruben, and of Gad, and of the half tribe of Manasses, fighting men, bearing shields, and swords, and bending the bow, and trained up to battles, four and forty thousand seven hundred and threescore that went out to war.

5:19. They fought against the Agarites: but the Itureans, and Naphis, and Nodab,

5:20. Gave them help. And the Agarites were delivered into their hands, and all that were with them, because they called upon God in the battle: and he heard them, because they had put their faith in him.

5:21. And they took all that they possessed, of camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men a hundred thousand souls.

5:22. And many fell down slain: for it was the battle of the Lord. And they dwelt in their stead till the captivity.

5:23. And the children of the half tribe of Manasses possessed the land, from the borders of Basan unto Baal, Hermon, and Sanir, and mount Hermon, for their number was great.

5:24. And these were the heads of the house of their kindred, Epher, and Jesi, and Eliel, and Esriel, and Jeremia, and Odoia, and Jediel, most valiant and powerful men, and famous chiefs in their families.

5:25. But they forsook the God of their fathers, and went astray after the gods of the people of the land, whom God destroyed before them.

5:26. And the God of Israel stirred up the spirit of Phul king of the Assyrians. and the spirit of Thelgathphalnasar king of Assur: and he carried away Ruben, and Gad, and the half tribe of Manasses, and brought them to Lahela, and to Habor, and to Ara, and to the river of Gozan, unto this day.

1 Paralipomenon Chapter 6

The genealogies of Levi, and of Aaron: the cities of the Levites.
6:1. The sons of Levi were Gerson, Caath, and Merari.

6:2. The Sons of Caath: Amram, Isaar, Hebron, and Oziel.

6:3. The children of Amram: Aaron, Moses, and Mary. The Sons of Aaron: Nadab and Abiu, Eleazar and Ithamar.

6:4. Eleazar begot Phinees, and Phinees begot Abisue,

6:5. And Abisue begot Bocci, and Bocci begot Ozi.

6:6. Ozi begot Zaraias, and Zaraias begot Maraioth.

6:7. And Maraioth begot Amarias, and Amarias begot Achitob.

6:8. Achitob begot Sadoc, and Sadoc begot Achimaas.

6:9. Achimaas begot Azarias, Azarias begot Johanan,

6:10. Johanan begot Azarias. This is he that executed the priestly office in the house which Solomon built in Jerusalem.

6:11. And Azarias begot Amarias, and Amarias begot Achitob.

6:12. And Achitob begot Sadoc, and Sadoc begot Sellum,

6:13. Sellum begot Helcias, and Helcias begot Azarias,

6:14. Azarias begot Saraias, and Saraias begot Josedec.

6:15. Now Josedec went out, when the Lord carried away Juda, and Jerusalem, by the hands of Nabuchodonosor.

6:16. So the sons of Levi were Gerson, Caath, and Merari.

6:17. And these are the names of the sons of Gerson: Lobni and Semei.

6:18. The sons of Caath: Amram, and Isaar, and Hebron, and Oziel.

6:19. The sons of Merari: Moholi and Musi. And these are the kindreds of Levi according to their families.

6:20. Of Gerson: Lobni his son, Jahath his son, Zamma his son,

6:21. Joah his son, Addo his son, Zara his son, Jethrai his son.

6:22. The sons of Caath, Aminadab his son, Core his son, Asir his son,

6:23. Elcana his son, Abiasaph his son, Asir his son,

6:24. Thahath his son, Uriel his son, Ozias his son, Saul his son.

6:25. The sons of Elcana: Amasai, and Achimoth.

6:26. And Elcana. The sons of Elcana: Sophai his son, Nahath his son,

6:27. Eliab his son, Jeroham his son, Elcana his son.

6:28. The sons of Samuel: the firstborn Vasseni, and Abia.

6:29. And the sons of Merari, Moholi: Lobni his son, Semei his son, Oza his son,

6:30. Sammaa his son, Haggia his son, Asaia his son.

6:31. These are they, whom David set over the singing men of the house of the Lord, after that the ark was placed.

6:32. And they ministered before the tabernacle of the testimony, with singing, until Solomon built the house of the Lord in Jerusalem, and they stood according to their order in the ministry.

6:33. And these are they that stood with their sons, of the sons of Caath, Hemam a singer, the son of Joel, the son of

Sammuel,

6:34. The son of Elcana, the son of Jeroham, the son of Eliel, the son of Thohu,

6:35. The son of Suph, the son of Elcana, the son of Mahath, the son of Amasai,

6:36. The son of Elcana, the son of Johel, the son of Azarias, the son of Sophonias,

6:37. The son of Thahath, the son of Asir, the son of Abiasaph, the son of Core,

6:38. The son of Isaar, the son of Caath, the son of Levi, the son of Israel.

6:39. And his brother Asaph, who stood on his right hand, Asaph the son of Barachias, the son of Samaa.

6:40. The son of Michael, the son of Basaia, the, son of Melchia.

6:41. The son of Athanai, the son of Zara, the son of Adaia.

6:42. The son of Ethan, the son of Zamma, the son of Semei.

6:43. The son of Jeth, the son of Gerson, the son of Levi.

6:44. And the sons of Merari their brethren, on the left hand, Ethan the son of Cusi, the son of Abdi, the son of Meloch,

6:45. The son of Hasabia, the son of Amasai, the son of Helcias,

6:46. The son of Amasai, the son of Boni, the son of Somer,

6:47. The son of Moholi, the son of Musi, the son of Merari, the son of Levi.

6:48. Their brethren also the Levites, who were appointed for all the ministry of the tabernacle of the house of the Lord.

6:49. But Aaron and his sons offered burnt offerings upon the altar of holocausts, and upon the altar of incense, for every work of the holy of holies: and to pray for Israel according to all that Moses the servant of God had commanded.

6:50. And these are the sons of Aaron: Eleazar his son, Phinees his son, Abisue his son,

6:51. Bocci his son, Ozi his son, Zarahia his son,

6:52. Meraioth his son, Amarias his son, Achitob his son,

6:53. Sadoc his son, Achimaas his son.

6:54. And these are their dwelling places by the towns and confines, to wit, of the sons of Aaron, of the families of the Caathites: for they fell to them by lot.

6:55. And they gave them Hebron in the land of Juda, and the suburbs thereof round about:

6:56. But the fields of the city, and the villages to Caleb son of Jephone.

6:57. And to the sons of Aaron they gave the cities for refuge Hebron, and Lobna, and the suburbs thereof,

6:58. And Jether and Esthemo, with their suburbs, and Helon, and Dabir with their suburbs:

6:59. Asan also, and Bethsames, with their suburbs.

6:60. And out of the tribe of Benjamin: Gabee and its suburbs, Almath with its suburbs, Anathoth also with its suburbs: all their cities throughout their families were thirteen.

6:61. And to the sons of Caath that remained of their kindred they gave out of the half tribe of Manasses ten cities in possession.

6:62. And to the sons of Gerson by their families out of the tribe of Issachar, and out of the tribe of Aser, and out of the tribe of Nephtali, and out of the tribe Manasses in Basan, thirteen cities.

6:63. And to the sons of Merari by their families out of the tribe of Ruben, and out of the tribe of Gad, and out of the tribe of Zabulon, they gave by lot twelve cities.

6:64. And the children of Israel gave to the Levites the cities, and their suburbs.

6:65. And they gave them by lot, out of the tribe of the sons of Juda, and out of the tribe of the sons of Simeon, and out of the tribe of the sons of Benjamin, these cities which they called by their names.

6:66. And to them that were of the kindred of the sons of Caath, and the cities in their borders were of the tribe of Ephraim.

6:67. And they gave the cities of refuge Sichem with its suburbs in mount Ephraim, and Gazer with its suburbs,

6:68. Jecmaan also with its suburbs, and Beth-horon in like manner,

6:69. Helon also with its suburbs, and Gethremmon in like manner,

6:70. And out of the half tribe of Manasses, Aner and its suburbs, Baalam and its suburbs, to wit, to them that were left of the family of the sons of Caath.

6:71. And to the sons of Gersom, out the kindred of the half tribe of Manasses, Gaulon, in Basan, and its suburbs, and Astharoth with its suburbs.

6:72. Out of the tribe of Issachar, Cedes and its suburbs, and Dabereth with its suburbs;

6:73. Ramoth also and its suburbs, and Anem with its suburbs.

6:74. And out of the tribe of Aser: Masal with its suburbs, and Abdon in like manner;

6:75. Hucac also and its suburbs, and Rohol with its suburbs.

6:76. And out of the tribe of Nephtali, Cedes in Galilee and its suburbs, Hamon with its suburbs, and Cariathaim, and its suburbs.

6:77. And to the sons of Merari that remained: out of the tribe of Zabulon, Remmono and its suburbs, and Thabor with its suburbs.

6:78. Beyond the Jordan also over against Jericho, on the east side of the Jordan and out of the tribe of Ruben, Bosor in the wilderness with its suburbs, and Jassa with its suburbs;

6:79. Cademoth also and its suburbs, and Mephaath with its suburbs;

6:80. Moreover also out of the tribe of Gad, Ramoth in Galaad and its suburbs, and Manaim with its suburbs;

6:81. Hesebon also with its suburbs, and Jazer with its suburbs.

1 Paralipomenon Chapter 7

Genealogies of Issachar, Benjamin, Nephtali, Manasses, Ephraim, and Aser.
7:1. Now the sons of Issachar were Thola, and Phua, Jasub and Simeron, four.

7:2. The sons of Thola: Ozi and Raphaia, and Jeriel, and Jemai, and Jebsem, and Samuel, chiefs of the houses of their kindreds. Of the posterity of Thola were numbered in the days of David, two and twenty thousand six hundred most valiant men.

7:3. The sons of Ozi: Izrahia, of whom were born Michael, and Obadia, and Joel, and Jesia, five all great men.

7:4. And there were with them by their families and peoples, six and thirty thousand most valiant men ready for war: for they had many wives and children.

7:5. Their brethren also throughout all the house of Issachar, were numbered fourscore and seven thousand most valiant men for war.

7:6. The sons of Benjamin were Bela, and Bechor, and Jadihel, three.

7:7. The sons of Bela: Esbon, and Ozi, and Ozial, and Jerimoth and Urai, five chiefs of their families, and most valiant warriors, and their number was twenty-two thousand and thirty-four.

7:8. And the sons of Bechor were Zamira, and Joas, and Eliezer, and Elioenai, and Amai, and Jerimoth, and Abia, and Anathoth, and Almath: all these were the sons of Bechor.

7:9. And they were numbered by the families, heads of their kindreds, most valiant men for war, twenty thousand and two hundred.

7:10. And the son of Jadihel: Balan. And the sons of Balan: Jehus and Benjamin, and Aod, and Chanana, and Zethan and Tharsis, and Ahisahar.

7:11. All these were sons of Jadihel, heads of their kindreds, most valiant men, seventeen thousand and two hundred fifty to go out to war.

7:12. Sepham also and Hapham the sons of Hir: and Hasim the sons of Aher.

7:13. And the sons of Nephtali were Jasiel, and Guni, and Jezer, and Sellum, sons of Bala.

7:14. And the son of Manasses, Ezriel: and his concubine the Syrian bore Machir the father of Galaad.

7:15. And Machir took wives for his sons Happhim, and Saphan: and he had a sister named Maacha: the name of the second was Salphaad, and Salphaad had daughters.

7:16. And Maacha the wife of Machir bore a son, and she called his name Phares: and the name of his brother was Sares: and his sons were Ulam and Recen.

7:17. And the son of Ulam, Baden. These are the sons of Galaad, the son of Machir, the son of Manasses.

7:18. And his sister named Queen bore Goodlyman, and Abiezer, and Mohola.

7:19. And the sons of Semida were Ahiu, and Sechem, and Leci and Aniam.

7:20. And the sons of Ephraim were Suthala, Bared his son, Thahath his son, Elada his son, Thahath his son, and his son Zabad,

7:21. And his son Suthala, and his son Ezer, and Elad: and the men of Geth born in the land slew them, because they came down to invade their possessions.

7:22. And Ephraim their father mourned many days, and his brethren came to comfort him.

7:23. And he went in to his wife: and she conceived and bore a son, and he called his name Beria, because he was born when it went evil with his house:

Beria… This name signifies in evil, or in affliction.

7:24. And his daughter was Sara, who built Bethoron, the nether and the upper, and Ozensara.

7:25. And Rapha was his son, and Reseph, and Thale, of whom was born Thaan,

7:26. Who begot Laadan: and his son was Ammiud, who begot Elisama,

7:27. Of whom was born Nun, who had Josue for his son.

7:28. And their possessions and habitations were Bethel with her daughters, and eastward Noran, and westward Gazer and her daughters, Sichem also with her daughters, as far as Asa with her daughters.

7:29. And by the borders of the sons of Manasses Bethsan and her daughters, Thanach and her daughters, Mageddo and her daughters: Dor and her daughters: in these dwelt the children of Joseph, the son of Israel.

7:30. The children of Aser were Jemna, and Jesua, and Jessui, and Baria, and Sara their sister.

7:31. And the sons of Baria: Haber, and Melchiel: he is the father of Barsaith.

7:32. And Heber begot Jephlat, and Somer, and Hotham, and Suaa their sister.

7:33. The sons of Jephlat: Phosech, and Chamaal, and Asoth: these are the sons of Jephlat.

7:34. And the sons of Somer: Ahi, and Roaga and Haba, and Aram.

7:35. And the sons of Helem his brother: Supha, and Jemna, and Selles, and Amal.

7:36. The sons of Supha: Sue, Hernapher, and Sual, and Beri, and Jamra.

7:37. Bosor and Hod, and Samma, and Salusa, and Jethran, and Bera.

7:38. The sons of Jether: Jephone, and Phaspha, and Ara.

7:39. And the sons of Olla: Aree, and Haniel, and Resia.

7:40. All these were sons of Aser, heads of their families, choice and most valiant captains of captains: and the number of them that were of the age that was fit for war, was six and twenty thousand.

1 Paralipomenon Chapter 8

The posterity of Benjamin is further declared down to Saul. His issue.
8:1. Now Benjamin begot Bale his firstborn, Asbel thesecond, Ahara the third,

8:2. Nohaa the fourth, and Rapha the fifth.

8:3. And the sons of Bale were Addar, and Gera, and Abiud,

8:4. And Abisue, and Naaman, and Ahoe,

8:5. And Gera, and Sephuphan, and Huram.

8:6. These are the sons of Abed, heads of families that dwelt in Gabaa, who were removed into Manahath.

8:7. And Naaman, and Achia, and Gera he removed them, and begot Oza, and Ahiud.

8:8. And Saharim begot in the land of Moab, after he sent away Husim and Bara his wives.

8:9. And he begot of Hodes his wife Jobab, and Sebia, and Mosa, and Molchom,

8:10. And Jehus and Sechia, and Marma. These were his sons heads of their families.

8:11. And Mehusim begot Abitob, and Elphaal.

8:12. And the sons of Elphaal were Heber, and Misaam, and Samad: who built Ono, and Lod, and its daughters.

8:13. And Baria, and Sama were heads of their kindreds that dwelt in Aialon: these drove away the inhabitants of Geth.

8:14. And Ahio, and Sesac, and Jerimoth,

8:15. And Zabadia, and Arod, and Heder,

8:16. And Michael, and Jespha, and Joha, the sons of Baria.

8:17. And Zabadia, and Mosollam, Hezeci, and Heber,

8:18. And Jesamari, and Jezlia, and Jobab, sons of Elphaal,

8:19. And Jacim, and Zechri, and Zabdi,

8:20. And Elioenai, and Selethai, and Elial,

8:21. And Adaia, and Baraia, and Samareth, the sons of Semei.

8:22. And Jespham, and Heber, and Eliel,

8:23. And Abdon, and Zechri, and Hanan,

8:24. And Hanania, and Elam, and Anathothia.

8:25. And Jephdaia, and Phanuel the sons of Sesac.

8:26. And Samsari, and Sohoria and Otholia,

8:27. And Jersia, and Elia, and Zechri, the sons of Jeroham.

8:28. These were the chief fathers, and heads of their families who dwelt in Jerusalem.

8:29. And at Gabaon dwelt Abigabaon, and the name of his wife was Maacha:

8:30. And his firstborn son Abdon, and Sur, and Cis, and Baal, and Nadab,

8:31. And Gedor, and Ahio, and Zacher, and Macelloth:

8:32. And Macelloth begot Samaa: and they dwelt over against their brethren in Jerusalem with their brethren.

8:33. And Ner begot Cis and Cis begot Saul. And Saul begot Jonathan and Melchisua, and Abinadab, and Esbaal.

Esbaal… Alias Isboseth.

8:34. And the son of Jonathan was Meribbaal: and Meribbaal begot Micha.

Meribbaal… Alias Miphiboseth. 2 Kings 4.4.

8:35. And the sons of Micha were Phithon, and Melech, and Tharaa, and Ahaz.

8:36. And Ahaz begot Joada: and Joada begot Alamath, and

Azmoth, and Zamri: and Zamri begot Mosa,

8:37. And Mosa begot Banaa, whose son was Rapha, of whom was born Elasa, who begot Asel.

8:38. And Asel had six sons whose names were Ezricam, Bochru, Ismahel, Saris, Obdia, and Hanan. All these were the sons of Asel.

8:39. And the sons of Esec, his brother, were Ulam the firstborn, and Jehus the second, and Eliphalet the third.

8:40. And the sons of Ulam were most valiant men, and archers of great strength: and they had many sons and grandsons, even to a hundred and fifty. All these were children of Benjamin.

1 Paralipomenon Chapter 9

The Israelites, priests, and Levites, who first dwelt in Jerusalem after the captivity. A repetition of the genealogy of Saul.
9:1. And all Israel was numbered: and the sum of them was written in the book of the kings of Israel, and Juda: and they were carried away to Babylon for their transgression.

9:2. Now the first that dwelt in their possessions, and in their cities, were the Israelites, and the priests, and the Levites, and the Nathineans.

Nathineans… These were the posterity of the Gabaonites, whose office was to bring wood, water, etc., for the service of the temple.

9:3. And in Jerusalem dwelt of the children of Juda, and of the children of Benjamin, and of the children of Ephraim, and of Manasses.

9:4. Othei the son of Ammiud, the son of Amri, the son of Omrai, the son of Bonni of the sons of Phares the son of Juda.

9:5. And of Siloni: Asaia the firstborn, and his sons.

9:6. And of the sons of Zara: Jehuel and their brethren, six hundred and ninety.

9:7. And of the sons of Benjamin: Salo the son of Mosollam, the son of Oduia, the son of Asana:

9:8. And Jobania the son of Jeroham: and Ela the son of Ozi, the son of Mochori and Mosallam the son of Saphatias, the son of Rahuel, the son of Jebania:

9:9. And their brethren by their families, nine hundred and fifty-six. All these were heads of their families, by the houses of their fathers.

9:10. And of the priests: Jedaia, Joiarib, and Jachin:

9:11. And Azarias the son of Helcias, the son of Mosollam, the son of Sadoc, the son of Maraioth, the son of Achitob, high priest of the house of God.

9:12. And Adaias the son of Jeroham, the son of Phassur, the son of Melchias, and Maasai the son of Adiel, the son of Jezra, the son of Mosollam, the son of Mosollamith, the son of Emmer.

9:13. And their brethren heads in their families a thousand seven hundred and threescore, very strong and able men for the work of the ministry in the house of God.

9:14. And of the Levites: Semeia the son of Hassub the son of Ezricam, the son of Hasebia of the sons of Merari.

9:15. And Bacbacar the carpenter, and Galal, and Mathania the son of Micha, the son of Zechri the son of Asaph:

9:16. And Obdia the son of Semeia, the son of Galal, the son of Idithum: and Barachia the son of Asa, the son of Elcana, who dwelt in the suburbs of Netophati.

9:17. And the porters were Sellum, and Accub, and Telmon, and Ahiman: and their brother Sellum was the prince,

9:18. Until that time, in the king’s gate eastward, the sons of Levi waited by their turns.

9:19. But Sellum the son of Core, the son of Abiasaph, the son of Core, with his brethren and his father’s house, the Corites were over the works of the service, keepers of the gates of the tabernacle: and their families in turns were keepers of the entrance of the camp of the Lord.

9:20. And Phinees the son of Eleazar, was their prince before the Lord,

9:21. And Zacharias the son of Mosollamia, was porter of the gate of the tabernacle of the testimony:

9:22. All these that were chosen to be porters at the gates, were two hundred and twelve: the they were registered in their proper towns: whom David and Samuel the seer appointed in their trust.

9:23. As well them as their sons, to keep the gates of the house of the Lord, and the tabernacle by their turns.

9:24. In four quarters were the porters: that is to say, toward the east, and west, and north, and south.

9:25. And their brethren dwelt in village, and came upon their sabbath days from time to time.

9:26. To these four Levites were committed the whole number of the porters, and they were over the chambers, and treasures, of the house of the Lord.

9:27. And they abode in their watches round about the temple of the Lord: that when it was time, they might open the gates in the morning.

9:28. And some of their stock had the charge of the vessels for the ministry: for the vessels were both brought in and carried out by number.

9:29. Some of them also had the instruments of the sanctuary committed unto them, and the charge of the fine flour, and wine, and oil, and frankincense, and spices.

9:30. And the sons of the priests made the ointments of the spices.

9:31. And Mathathias a Levite, the firstborn of Sellum the Corite, was overseer of such things as were fried the fryingpan.

9:32. And some of the sons of Caath their brethren, were over the loaves of proposition, to prepare always new for every sabbath.

9:33. These are the chief of the singing men of the families of the Levites, who dwelt in the chambers, by the temple, that they might serve continually day and night in their ministry.

9:34. The heads of the Levites, princes in their families, abode in Jerusalem.

9:35. And in Gabaon dwelt Jehiel the father of Gabaon, and the name of his wife was Maacha:

9:36. His firstborn son Abdon, and Sur, and Cis, and Baal, and Ner, and Nadab,

9:37. Gedor also, and Ahio, and Zacharias, and Macelloth.

9:38. And Macelloth begot Samaan: these dwelt over against their brethren in Jerusalem, with their brethren.

9:39. Now Ner begot Cis: and Cis begot Saul: and Saul begot Jonathan and Melchisua, and Abinadab, and Esbaal.

9:40. And the son of Jonathan, was Meribbaal: and Meribbaal begot Micha.

9:41. And the sons of Micha, were Phithon, and Melech, and Tharaa, and Ahaz.

9:42. And Ahaz begot Jara, and Jara begot Alamath, and Azmoth, and Zamri. And Zamri begot Mosa.

9:43. And Mosa begot Banaa: whose son Raphaia begot Elasa: of whom was born Asel.

9:44. And Asel had six sons whose names are, Ezricam Bochru, Ismahel, Saria, Obdia, Hanan: these are the sons of Asel.

1 Paralipomenon Chapter 10

Saul is slain for his sins: he is buried by the men of Jabes.
10:1. Now the Philistines fought against Israel, and the men of Israel fled from before the Philistines, and fell down wounded in mount Gelboe.

10:2. And the Philistines drew near pursuing after Saul, and his sons, and they killed Jonathan, and Abinadab, and Melchisua the sons of Saul.

10:3. And the battle grew hard against Saul and the archers reached him, and wounded him with arrows.

10:4. And Saul said to his armourbearer: Draw thy sword, and kill me: lest these uncircumcised come, and mock me. But his armourbearer would not, for he was struck with fear: so Saul took his sword, and fell upon it.

10:5. And when his armourbearer saw it, to wit, that Saul was dead, he also fell upon his sword and died.

10:6. So Saul died, and his three sons, and all his house fell together.

10:7. And when the men of Israel, that dwelt in the plains, saw this, they fled: and Saul and his sons being dead, they forsook their cities, and were scattered up and down: and the Philistines came, and dwelt in them.

10:8. And the next day the Philistines taking away the spoils of them that were slain, found Saul and his sons lying on mount Gelboe.

10:9. And when they had stripped him, and out off his head, and taken away his armour, they sent it into their land, to be carried about, and shewn in the temples of the idols and to the people.

10:10. And his armour they dedicated in the temple of their god, and his head they fastened up in the temple of Dagon.

10:11. And when the men of Jabes Galaad had heard this, to wit, all that the Philistines had done to Saul,

10:12. All the valiant men of them arose, and took the bodies of Saul and of his sons, and brought them to Jabes, and buried their bones under the oak that was in Jabes, and they fasted seven days.

10:13. So Saul died for his iniquities, because he transgressed the commandment of the Lord, which he had commanded, and kept it not: and moreover consulted also a witch,

10:14. And trusted not in the Lord: therefore he slew him, and transferred his kingdom to David the son of Isai.

1 Paralipomenon Chapter 11

David is made king. He taketh the castle of Sion. A catalogue of his valiant men.
11:1. Then all Israel gathered themselves to David in Hebron, saying: We are thy bone, and thy flesh.

11:2. Yesterday also, and the day before when Saul was king, thou wast he that leddest out and broughtest in Israel: for the Lord thy God said to thee: Thou shalt feed my people Israel, and thou shalt be ruler over them.

11:3. So all the ancients of Israel came to the king to Hebron, and David made a covenant with them before the Lord: and they anointed him king over Israel according to the word of the Lord which he spoke in the hand of Samuel.

11:4. And David and all Israel went to Jerusalem, which is Jebus, where the Jebusites were the inhabitants of the land.

11:5. And the inhabitants of Jebus said to David: Thou shalt not come in here. But David took the castle of Sion, which is the city of David.

11:6. And he said: Whosoever shall first strike the Jebusites, shall be the head and chief captain. And Joab the son of Sarvia went up first, and was made the general.

11:7. And David dwelt in the castle, and therefore it was called the city of David,

11:8. And he built the city round about from Mello all round, and Joab built the rest of the city.

11:9. And David went on growing and increasing, and the Lord of hosts was with him.

11:10. These are the chief of the valiant man of David, who helped him to be made king over all Israel, according to the word of the Lord, which he spoke to Israel.

11:11. And this is the number of the heroes of David: Jesbaam the son of Hachamoni the chief among the thirty: he lifted up his spear against three hundred wounded by him at one time.

11:12. And after him was Eleazar his uncle’s son the Ahohite, who was one of the three mighties.

11:13. He was with David in Phesdomim, when the Philistines were gathered to that place to battle: and the field of that country was full of barley, and the people fled from before the Philistines.

11:14. But these men stood in the midst of the field, and defended it: and they slew the Philistines, and the Lord gave a great deliverance to his people.

11:15. And three of the thirty captains went down to the rock, wherein David was, to the cave of Odollam, when the Philistines encamped in the valley of Raphaim.

11:16. And David was in a hold, and the garrison of the Philistines in Bethlehem.

11:17. And David longed, and said: O that some man would give me water of the cistern of Bethlehem, which is in the gate.

11:18. And these three broke through the midst of the camp of the Philistines, and drew water out of the cistern of Bethlehem, which was in the gate, and brought it to David to drink: and he would not drink of it, but rather offered it to the Lord,

11:19. Saying: God forbid that I should do this in the sight of my God, and should drink the blood of these men: for with the danger of their lives they have brought me the water. And therefore he would not drink. These things did the three most valiant.

11:20. And Abisai the brother of Joab, he was chief of three, and he lifted up his spear against three hundred whom he slew, and he was renowned among the three,

11:21. And illustrious among the second three, and their captain: but yet he attained not to the first three.

11:22. Banaias the son of Joiada a most valiant man, of Cabseel, who had done many acts: he slew the two ariels of Moab: and he went down, and killed a lion in the midst of a pit in the time of snow.

Two ariels… That is, two lions, or lion-like men; for Ariel in Hebrew signifies a lion.

11:23. And he slew an Egyptian, whose stature was of five cubits, and who had a spear like a weaver’s beam: and he went down to him with a staff, and plucked away the spear, that he held in his hand, and slew him with his own spear.

11:24. These things did Banaias the son of Joiada, who was renowned among the three valiant ones,

11:25. And the first among the thirty, but yet to the three he attained not: and David made him of his council.

11:26. Moreover the most valiant men of the army, were Asahel brother of Joab, and Elchanan the son of his uncle of Bethlehem,

11:27. Sammoth an Arorite, Helles a Phalonite,

11:28. Ira the son of Acces a Thecuite, Abiezer an Anathothite,

11:29. Sobbochai a Husathite, Ilai an Ahohite,

11:30. Maharai a Netophathite, Heled the son of Baana a Netophathite,

11:31. Ethai the son of Ribai of Gabaath of the sons of Benjamin, Banai a Pharathonite,

11:32. Hurai of the torrent Gaas, Abiel an Arbathite, Azmoth a Bauramite, Eliaba a Salabonite,

11:33. The sons of Assem a Gezonite, Jonathan the son of Sage an Ararite,

11:34. Ahiam the son of Sachar an Ararite,

11:35. Eliphal the son of Ur,

11:36. Hepher a Mecherathite, Ahia a Phelonite,

11:37. Hesro a Carmelite, Naarai the son of Azbai,

11:38. Joel the brother of Nathan, Mibahar the son of Agarai.

11:39. Selec an Ammonite, Naharai a Berothite, the armourbearer of Joab the son of Sarvia.

11:40. Ira a Jethrite, Gareb a Jethrite,

11:41. Urias a Hethite, Zabad the son of Oholi,

11:42. Adina the son of Siza a Rubenite the prince of the Rubenites, and thirty with him:

11:43. Hanan the son of Maacha, and Josaphat a Mathanite,

11:44. Ozia an Astarothite, Samma, and Jehiel the sons of Hotham an Arorite,

11:45. Jedihel the son of Zamri, and Joha his brother a Thosaite,

11:46. Eliel a Mahumite, and Jeribai, and Josaia the sons of Elnaim, and Jethma a Moabite, Eliel, and Obed, and Jasiel of Masobia.

1 Paralipomenon Chapter 12

Who followed David when he fled from Saul. And who came to Hebron to make him king.
12:1. Now these are they that came to David to Siceleg, while he yet fled from Saul the son of Cis, and they were most valiant and excellent warriors,

12:2. Bending the bow, and using either hand in hurling stones with slings, and shooting arrows: of the brethren of Saul of Benjamin.

12:3. The chief was Ahiezer, and Joas, the sons of Samoa of Gabaath, and Jaziel, and Phallet the sons of Azmoth, and Beracha, and Jehu an Anathothite.

12:4. And Samaias of Gabaon, the stoutest amongst the thirty and over the thirty; Jeremias, and Jeheziel and Johanan, and Jozabad of Gaderoth;

12:5. And Eluzai, and Jerimuth, and Baalia, and Samaria, and Saphatia the Haruphite;

12:6. Elcana, and Jesia, and Azareel, and Joezer, and Jesbaam of Carehim:

12:7. And Joela, and Zabadia the sons of Jeroham of Gedor.

12:8. From Gaddi also there went over to David, when he lay hid in the wilderness most valiant men, and excellent warriors, holding shield and spear: whose faces were like the faces of a lion, and they were swift like the roebucks on the mountains.

12:9. Ezer the chief, Obdias the second, Eliab the third,

12:10. Masmana the fourth, Jeremias the fifth,

12:11. Ethi the sixth, Eliel the seventh,

12:12. Johanan the eighth, Elzebad the ninth,

12:13. Jerenias the tenth, Machbani the eleventh,

12:14. These were of the sons of Gad, captains of the army: the least of them was captain over a hundred soldiers, and the greatest over a thousand.

12:15. These are they who passed over the Jordan in the first month, when it is used to flow over its banks: and they put to flight all that dwelt in the valleys both toward the east and toward the west.

12:16. And there came also of the men of Benjamin, and of Juda to the hold, in which David abode.

12:17. And David went out to meet them, and said: If you are come peaceably to me to help me, let my heart be joined to you: but if you plot against me for my enemies whereas I have no iniquity in my hands, let the God of our fathers see, and judge.

12:18. But the spirit came upon Amasai the chief among thirty, and he said: We are thine, O David, and for thee, O son of Isai: peace, peace be to thee, and peace to thy helpers. For thy God helpeth thee. So David received them, and made them captains of the band.

12:19. And there were some of Manasses that went over to David, when he came with the Philistines against Saul to fight: but he did not fight with them: because the lords of the Philistines taking counsel sent him back, saying: With the danger of our heads he will return to his master Saul.

12:20. So when he went back to Siceleg, there fled to him of Manasses, Ednas and Jozabad, and Jedihel, and Michael, and Ednas, and Jozabad, and Eliu, and Salathi, captains of thousands in Manasses.

12:21. These helped David against the rovers: for they were all most valiant men, and were made commanders in the army.

12:22. Moreover day by day there came some to David to help him till they became a great number, like the army of God.

12:23. And this is the number of the chiefs of the army who came to David, when he was in Hebron, to transfer to him the kingdom of Saul, according to the word of the Lord.

12:24. The sons of Juda bearing shield and spear, six thousand eight hundred well appointed to war.

12:25. Of the sons of Simeon valiant men for war, seven thousand one hundred.

12:26. Of the sons of Levi, four thousand six hundred.

12:27. And Joiada prince of the race of Aaron, and with him three thousand seven hundred.

12:28. Sadoc also a young man of excellent disposition, and the house of his father, twenty-two principal men.

12:29. And of the sons of Benjamin the brethren of Saul, three thousand: for hitherto a great part of them followed the house of Saul.

12:30. And of the sons of Ephraim twenty thousand eight hundred, men of great valour renowned in their kindreds.

12:31. And of the half tribe of Manasses, eighteen thousand, every one by their names, came to make David king.

12:32. Also of the sons of Issachar men of understanding, that knew all times to order what Israel should do, two hundred principal men: and all the rest of the tribe followed their counsel.

12:33. And of Zabulon such as went forth to battle, and stood in array well appointed with armour for war, there came fifty thousand to his aid, with no double heart.

12:34. And of Nephtali, a thousand leaders: and with them seven and thirty thousand, furnished with shield and spear.

12:35. Of Dan also twenty-eight thousand six hundred prepared for battle.

12:36. And of Aser forty thousand going forth to fight, and challenging in battle.

12:37. And on the other side of the Jordan of the sons of Ruben, and of Gad, and of the half of the tribe of Manasses a hundred and twenty thousand, furnished with arms for war.

12:38. All these men of war well appointed to fight, came with a perfect heart to Hebron, to make David king over all Israel: and all the rest also of Israel, were of one heart to make David king.

12:39. And they were there with David three days eating and drinking: for their brethren had prepared for them.

12:40. Moreover they that were near them even as far as Issachar, and Zabulon, and Nephtali, brought loaves on asses, and on camels, and on mules, and on oxen, to eat: meal, figs, raisins, wine, oil, and oxen, and sheep in abundance, for there was joy in Israel.

1 Paralipomenon Chapter 13

The ark is brought from Cariathiarim. Oza for touching it is struck dead.
13:1. David consulted with the captains of thousands, and of hundreds, and with all the commanders.

13:2. And he said to all the assembly of Israel: If it please you; and if the words which I speak come from the Lord our God, let us send to the rest of our brethren into all the countries of Israel, and to the priests, and the Levites, that dwell in the suburbs of the cities, to gather themselves to us,

13:3. And let us bring again the ark of our God to us: for we sought it not in the days of Saul.

13:4. And all the multitude answered that it should be so: for the word pleased all the people.

13:5. So David assembled all Israel from Sihor of Egypt, even to the entering into Emath, to bring the ark of God from Cariathiarim.

13:6. And David went up with all the men of Israel to the hill of Cariathiarim which is in Juda, to bring thence the ark of the Lord God sitting upon the cherubims, where his name is called upon.

13:7. And they carried the ark of God upon a new cart out of the house of Abinadab. And Oza and his brother drove the cart.

13:8. And David and all Israel played before God with all their might with hymns, and with harps, and with psalteries, and timbrels, and cymbals, and trumpets,

13:9. And when they came to the floor of Chidon, Oza put forth his hand, to hold up the ark: for the ox being wanton had made it lean a little on one side.

13:10. And the Lord was angry with Oza, and struck him, because he had touched the ark; and he died there before the Lord.

13:11. And David was troubled because the Lord had divided Oza: and he called that place the Breach of Oza to this day.

13:12. And he feared God at that time, saying: How can I bring in the ark of God to me?

13:13. And therefore he brought it not home to himself, that is, into the city of David, but carried it aside into the house of Obededom the Gethite.

13:14. And the ark of God remained in the house of Obededom three months: and the Lord blessed his house, and all that he had.

1 Paralipomenon Chapter 14

David’s house, and children: his victories over the Philistines.
14:1. And Hiram king of Tyre sent messengers to David, and cedar trees, and masons, and carpenters, to build him a house.

14:2. And David perceived that the Lord had confirmed him king over Israel, and that his kingdom was exalted over his people Israel.

14:3. And David took other wives in Jerusalem: and he begot sons, and daughters.

14:4. Now these are the names of them that were born to him in Jerusalem: Samua, and Sobad, Nathan, and Solomon,

14:5. Jebahar, and Elisua, and Eliphalet,

14:6. And Noga, and Napheg, and Japhia,

14:7. Elisama, and Baaliada, and Eliphalet.

14:8. And the Philistines hearing that David was anointed king over all Israel, went all up to seek him: and David heard of it, and went out against them.

14:9. And the Philistines came and spread themselves in the vale of Raphaim.

14:10. And David consulted the Lord, saying: Shall I go up against the Philistines, and wilt thou deliver them into my hand? And the Lord said to him: Go up, and I will deliver them into thy hand.

14:11. And when they were come to Baalpharasim, David defeated them there, and he said: God hath divided my enemies by my hand, as waters are divided: and therefore the name of that place was called Baalpharasim.

14:12. And they left there their gods, and David commanded that they should be burnt.

14:13. Another time also the Philistines made an irruption, and spread themselves abroad in the valley.

14:14. And David consulted God again, and God said to him: Go not up after them, turn away from them, and come upon them over against the pear trees.

14:15. And when thou shalt hear the sound of one going in the tops of the pear trees, then shalt thou go out to battle. For God is gone out before thee to strike the army of the Philistines.

14:16. And David did as God had commanded him, and defeated the army of the Philistines, slaying them from Gabaon to Gazera.

14:17. And the name of David became famous in all countries, and the Lord made all nations fear aim.

1 Paralipomenon Chapter 15

The ark is brought into the city of David, with great solemnity. Michol derideth David’s devotion.
15:1. He made also houses for himself in the city of David: and built a place for the ark of God, and pitched a tabernacle for it.

15:2. Then David said: No one ought to carry the ark of God, but the Levites, whom the Lord hath chosen to carry it, and to minister unto himself for ever.

15:3. And he gathered all Israel together into Jerusalem, that the ark of God might be brought into its place, which he had prepared for it.

15:4. And the sons of Aaron also, and the Levites.

15:5. Of the children of Caath, Uriel was the chief, and his brethren a hundred and twenty.

15:6. Of the sons of Merari, Asaia the chief, and his brethren two hundred and twenty.

15:7. Of the sons of Gersom, Joel the chief, and his brethren a hundred and thirty.

15:8. Of the sons of Elisaphan, Semeias the chief: and his brethren two hundred.

15:9. Of the sons of Hebron, Eliel the chief: and his brethren eighty.

15:10. Of the sons of Oziel, Aminadab the chief: and his brethren a hundred and twelve.

15:11. And David called Sadoc, and Abiathar the priests, and the Levites, Uriel, Asaia, Joel, Semeia, Eliel, and Aminadab:

15:12. And he said to them: You that are the heads of the Levitical families, be sanctified with your brethren, and bring the ark of the Lord the God of Israel to the place, which is prepared for it:

15:13. Lest as the Lord at first struck us, because you were not present, the same should now also come to pass, by our doing some thing against the law.

15:14. So the priests and the Levites were sanctified, to carry the ark of the Lord the God of Israel.

15:15. And the sons of Levi took the ark of God as Moses had commanded, according to the word of the Lord, upon their shoulders, with the staves.

15:16. And David spoke to the chiefs of the Levites, to appoint some of their brethren to be singers with musical instruments, to wit, on psalteries, and harps, and cymbals, that the joyful noise might resound on high.

15:17. And they appointed Levites, Hemam the son of Joel, and of his brethren Asaph the son of Barachias: and of the sons of Merari, their brethren: Ethan the son of Casaia.

15:18. And with them their brethren: in the second rank, Zacharias, and Ben, and Jaziel, and Semiramoth, and Jahiel, and Ani, and Eliab, and Banaias, and Maasias, and Mathathias, and Eliphalu, and Macenias, and Obededom, and Jehiel, the porters.

15:19. Now the singers, Heman, Asaph, and Ethan, sounded with cymbals of brass.

15:20. And Zacharias, and Oziel, and Semiramoth, and Jehiel, and Ani, and Eliab, and Maasias, and Banaias, sung mysteries upon psalteries.

15:21. And Mathathias, and Eliphalu, and Macenias and Obededom, and Jehiel and Ozaziu, sung a song of victory for the octave upon harps.

15:22. And Chonenias chief of the Levites, presided over the prophecy, to give out the tunes: for he was very skilful.

The prophecy, to give out the tunes… Singing praises to God is here called prophecy: the more, because these singers were often inspired men.

15:23. And Barachias, and Elcana, were doorkeepers of the ark.

15:24. And Sebenias, and Josaphat, and Nathanael, and Amasai, and Zacharias, and Banaias, and Eliezer the priests, sounded with trumpets, before the ark of God: and Obededom and Jehias were porters of the ark.

15:25. So David and all the ancients of Israel, and the captains over thousands, went to bring the ark of the covenant of the Lord out of the house of Obededom with joy.

15:26. And when God had helped the Levites who carried the ark of the covenant of the Lord, they offered in sacrifice seven oxen, and seven rams.

15:27. And David was clothed with a robe of fine linen, and all the Levites that carried the ark, and the singing men, and Chonenias the ruler of the prophecy among the singers: and David also had on him an ephod of linen.

15:28. And all Israel brought the ark of the covenant of the Lord with joyful shouting, and sounding with the sound of the cornet, and with trumpets, and cymbals, and psalteries, and harps.

15:29. And when the ark of the covenant of the Lord was come to the city of David, Michol the daughter of Saul looking out at a window, saw king David dancing and playing, and she despised him in her heart.

1 Paralipomenon Chapter 16

The ark is placed in the tabernacle. Sacrifice is offered. David blesseth the people, disposeth the offices of Levites, and maketh a psalm of praise to God.
16:1. So they brought the ark of God, and set it in the midst of the tent, which David had pitched for it: and they offered holocausts, and peace offerings before God.

16:2. And when David had made an end of offering holocausts, and peace offerings, he blessed the people in the name of the Lord.

16:3. And he divided to all and every one, both men and women, a loaf of bread, and a piece of roasted beef, and flour fried with oil.

16:4. And he appointed Levites to minister before the ark of the Lord, and to remember his works, and to glorify, and praise the Lord God of Israel.

16:5. Asaph the chief, and next after him Zacharias: moreover Jahiel, and Semiramoth, and Jehiel, and Mathathias, and Eliab, and Banaias, and Obededom: and Jehiel over the instruments of psaltery, and harps: and Asaph sounded with cymbals:

16:6. But Banaias, and Jaziel the priests, to sound the trumpet continually before the ark of the covenant of the Lord.

16:7. In that day David made Asaph the chief to give praise to the Lord with his brethren.

16:8. Praise ye the Lord, and call upon his name: make known his doings among the nations.

16:9. Sing to him, yea, sing praises to him: and relate all his wondrous works.

16:10. Praise ye his holy name: let the heart of them rejoice, that seek the Lord.

16:11. Seek ye the Lord, and his power: seek ye his face evermore.

16:12. Remember his wonderful works, which he hath done: his signs, and the judgments of his mouth.

16:13. O ye seed of Israel his servants, ye children of Jacob his chosen.

16:14. He is the Lord our God: his judgments are in all the earth.

16:15. Remember for ever his covenant: the word, which he commanded to a thousand generations.

16:16. The covenant which he made with Abraham: and his oath to Isaac.

16:17. And he appointed the same to Jacob for a precept: and to Israel for an everlasting covenant:

16:18. Saying: To thee will I give the land of Chanaan: the lot of your inheritance.

16:19. When they were but a small number: very few and sojourners in it.

16:20. And they passed from nation to nation: and from a kingdom to another people.

16:21. He suffered no man to do them wrong: and reproved kings for their sake.

16:22. Touch not my anointed: and do no evil to my prophets.

16:23. Sing ye to the Lord, all the earth: shew forth from day to day his salvation.

16:24. Declare his glory among the Gentiles: his wonders among all people.

16:25. For the Lord is great and exceedingly to be praised: and he is to be feared above all gods.

16:26. For all the gods of the nations are idols: but the Lord made the heavens.

16:27. Praise and magnificence are before him: strength and joy in his place.

16:28. Bring ye to the Lord, O ye families of the nations: bring ye to the Lord glory and empire.

16:29. Give to the Lord glory to his name, bring up sacrifice, and come ye in his sight: and adore the Lord in holy becomingness.

16:30. Let all the earth be moved at his presence: for he hath founded the world immoveable.

16:31. Let the heavens rejoice, and the earth be glad: and let them say among the nations: The Lord hath reigned.

16:32. Let the sea roar, and the fulness thereof: let the fields rejoice, and all things that are in them.

16:33. Then shall the trees of the wood give praise before the Lord: because he is come to judge the earth.

16:34. Give ye glory to the Lord, for he is good: for his mercy endureth for ever.

16:35. And say ye: Save us, O God our savior: and gather us together, and deliver us from the nations, that we may give glory to thy holy name, and may rejoice in singing thy praises.

16:36. Blessed be the Lord the God of Israel from eternity to eternity: and let all the people say Amen, and a hymn to God.

16:37. So he left there before the ark of the covenant of the Lord, Asaph and his brethren to minister in the presence of the ark continually day by day, and in their courses.

16:38. And Obededom, with his brethren sixty-eight: and Obededom the son of Idithun, and Hosa he appointed to be porters.

16:39. And Sadoc the priest, and his brethren priests, before the tabernacle of the Lord in the high place, which was in Gabaon.

16:40. That they should offer holocausts to the Lord upon the altar of holocausts continually, morning and evening, according to all that is written in the law of the Lord, which he commanded Israel.

16:41. And after him Heman, and Idithun, and the rest that were chosen, every one by his name to give praise to the Lord: because his mercy endureth for ever.

16:42. And Heman and Idithun sounded the trumpet, and played on the cymbals, and all kinds of musical instruments to sing praises to God: and the sons of Idithun he made porters.

16:43. And all the people returned to their houses: and David to bless also his own house.

1 Paralipomenon Chapter 17

David’s purpose to build a temple, is rewarded by most ample promises: David’s thanksgiving.
17:1. Now when David was dwelling in his house, he said to Nathan the prophet: Behold I dwell in a house of cedar: and the ark of the covenant of the Lord is under skins.

17:2. And Nathan said to David: Do all that is in thy heart: for God is with thee.

17:3. Now that night the word of God came to Nathan, saying:

17:4. Go, and speak to David my servant: Thus saith the Lord: Thou shalt not build me a house to dwell in.

17:5. For I have not remained in a house from the time that I brought up Israel, to this day: but I have been always changing places in a tabernacle, and in a tent,

17:6. Abiding with all Israel. Did I ever speak to any one, of all the judges of Israel whom I charged to feed my people, saying: Why have you not built me a house of cedar?

17:7. Now therefore thus shalt thou say to my servant David: Thus saith the Lord of hosts: I took thee from the pastures, from following the flock, that thou shouldst be ruler of my people Israel.

17:8. And I have been with thee whithersoever thou hast gone: and have slain all thy enemies before thee, and have made thee a name like that of one of the great ones that are renowned in the earth.

17:9. And I have given a place my people Israel: they shall be planted, and shall dwell therein, and shall be moved no more, neither shall the children of iniquity waste them, as at the beginning,

17:10. Since the days that I gave judges to my people Israel, and have humbled all thy enemies. And I declare to thee, that the Lord will build thee a house.

17:11. And when thou shalt have ended thy days to go to thy fathers, I will raise up thy seed after thee, which shall be of thy sons: and I will establish his kingdom.

17:12. He shall build me a house, and I will establish his throne for ever.

17:13. I will be to him a father, and he shall be to me a son: and I will not take my mercy away from him, as I took it from him that was before thee.

17:14. But I will settle him in my house, and in my kingdom for ever: and his throne shall be most firm for ever.

17:15. According to all these words, and according to all this vision, so did Nathan speak to David.

17:16. And king David came and sat before the Lord, and said: Who am I, O Lord God, and what is my house, that thou shouldst give such things to me?

17:17. But even this hath seemed little in thy sight, and therefore thou hast also spoken concerning the house of thy servant for the time to come: and hast made me remarkable above all men, O Lord God.

17:18. What can David add more, seeing thou hast thus glorified thy servant, and known him?

17:19. O Lord, for thy servant’s sake, according to thy own heart, thou hast shewn all this magnificence, and wouldst have all the great things to be known.

17:20. O Lord there is none like thee: and here is no other God beside thee, of all whom we have heard of with our ears.

17:21. For what other nation is there upon earth like thy people Israel, whom God went to deliver, and make a people for himself, and by his greatness and terrors cast out nations before their face whom he had delivered out of Egypt?

17:22. And thou hast made thy people Israel to be thy own people for ever, and thou, O Lord, art become their God.

17:23. Now therefore, O Lord, let the word which thou hast spoken to thy servant, and concerning his house, be established for ever, and do as thou hast said.

17:24. And let thy name remain and be magnified for ever: and let it be said: The Lord of hosts is God of Israel, and the house of David his servant remaineth before him.

17:25. For thou, O Lord my God, hast revealed to the ear of thy servant, that thou wilt build him a house: and therefore thy servant hath found confidence to pray before thee.

17:26. And now O Lord, thou art God: and thou hast promised to thy servant such great benefits.

17:27. And thou hast begun to bless the house of thy servant, that it may be always before thee: for seeing thou blessest it, O Lord, it shall be blessed for ever.

1 Paralipomenon Chapter 18

David’s victories. His chief officers.
18:1. And it came to pass after this, that David defeated the Philistines, and humbled them, and took away Geth, and her daughters out of the hands of the Philistines,

18:2. And he defeated Moab, and the Moabites were made David’s servants, and brought him gifts.

18:3. At that time David defeated also Adarezer king of Soba of the land of Hemath, when he went to extend his dominions as far as the river Euphrates.

18:4. And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen, and he houghed all the chariot horses, only a hundred chariots, which he reserved for himself.

18:5. And the Syrians of Damascus came also to help Adarezer king of Soba: and David slew of them likewise two and twenty thousand men.

18:6. And he put a garrison in Damascus, that Syria also should serve him, and bring gifts. And the Lord assisted him in all things to which he went.

18:7. And David took the golden quivers which the servants of Adarezer had, and he brought them to Jerusalem.

18:8. Likewise out of Thebath and Chun, cities of Adarezer, he brought very much brass, of which Solomon made the brazen sea, and the pillars, and the vessels of brass.

18:9. Now when Thou king of Hemath heard that David had defeated all the army of Adarezer king of Soba,

18:10. He sent Adoram his son to king David to desire peace of him, and to congratulate him that he had defeated and overthrown Adarezer: for Thou was an enemy to Adarezer.

18:11. And all the vessels of gold, and silver and brass king David consecrated to the Lord, with the silver and gold which he had taken from all the nations, as well from Edom, and from Moab, and from the sons of Ammon, as from the Philistines, and from Amalec.

18:12. And Abisai the son of Sarvia slew of the Edomites in the vale of the saltpits, eighteen thousand:

18:13. And he put a garrison in Edom, that Edom should serve David: and the Lord preserved David in all things to which he went.

18:14. So David reigned over all Israel, and executed judgment and justice among all his people.

18:15. And Joab the son of Sarvia was over the army, and Josaphat the son of Ahilud recorder.

18:16. And Sadoc the son of Achitob, and Achimelech the son of Abiathar, were the priests: and Susa, scribe.

18:17. And Banaias the son of Joiada was over the bands of the Cerethi, and the Phelethi: and the sons of David were chief about the king.

1 Paralipomenon Chapter 19

The Ammonites abuse David’s ambassadors: both they and their confederates are overthrown.
19:1. Now it came to pass that Naas the king of the children of Ammon died, and his son reigned in his stead.

19:2. And David said: I will shew kindness to Hanon the son of Naas: for his father did a favour tome. And David sent messengers to comfort him upon the death of his father. But when they were come into the land of the children of Ammon, to comfort Hanon,

19:3. The princes of the children of Ammon said to Hanon: Thou thinkest perhaps that David to do honour to thy father hath sent comforters to thee: and thou dost not take notice, that his servants are come to thee to consider, and search, and spy out thy land.

19:4. Wherefore Hanon shaved the heads and beards of the servants of David, and cut away their garments from the buttocks to the feet, and sent them away.

19:5. And when they were gone, they sent word to David, who sent to meet them (for they had suffered a great affront) and ordered them to stay at Jericho till their beards grew and then to return.

19:6. And when the children of Ammon saw that they had done an injury to David, Hanon and the rest of the people sent a thousand talents of silver, to hire them chariots and horsemen out of Mesopotamia and out of Syria Maacha, and out of Soba.

19:7. And they hired two and thirty thousand chariots, and the king of Maacha, with his people. And they came and camped over against Medaba. And the children of Ammon gathered themselves together out of their cities, and came to battle.

19:8. And when David heard of it, he sent Joab, and all the army of valiant men:

19:9. And the children of Ammon came out and put their army in array before the gate of the city: and the kings, that were come to their aid, stood apart in the field.

19:10. Wherefore Joab understanding that the battle was set against him before and behind, chose out the bravest men of all Israel, and marched against the Syrians,

19:11. And the rest of the people he delivered into the hand of Abisai his brother, and they went against the children of Ammon.

19:12. And he said: If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, I will help thee.

19:13. Be of good courage and let us behave ourselves manfully for our people, and for the cities of our God: and the Lord will do that which is good in his sight.

19:14. So Joab and the people that were with him, went against the Syrians to the battle: and he put them to flight.

19:15. And the children of Ammon seeing that the Syrians were fled, they likewise fled from Abisai his brother, and went into the city: and Joab also returned to Jerusalem.

19:16. But the Syrians seeing that they had fallen before Israel, sent messengers, and brought to them the Syrians that were beyond the river: and Sophach, general of the army of Adarezer, was their leader.

19:17. And it was told David, and he gathered together all Israel, and passed the Jordan, and came upon them, and put his army in array against them, and they fought with him.

19:18. But the Syrian fled before Israel: and David slew of the Syrians seven thousand chariots, and forty thousand footmen, and Sophach the general of the army.

Seven thousand chariots… That is, of men who fought in chariots.

19:19. And when the servants of Adarezer saw themselves overcome by Israel, they went over to David, and served him: and Syria would not help the children of Ammon any more.

1 Paralipomenon Chapter 20

Rabba is taken. Other victories over the Philistines.
20:1. And it came to pass after the course of a year, at the time that kings go out to battle, Joab gathered together an army and the strength of the troops, and wasted the land of the children of Ammon: and went and besieged Rabba. But David stayed at Jerusalem, when Joab smote Rabba, and destroyed it.

20:2. And David took the crown of Melchom from his head, and found in it a talent weight of gold, and most precious stones, and he made himself a diadem of it: he took also the spoils of the city which were very great.

20:3. And the people that were therein he brought out: and made harrows, and sleds, and chariots of iron to go over them, so that they were cut and bruised to pieces: in this manner David dealt with all the cities of the children of Ammon: and he returned with all his people to Jerusalem.

20:4. After this there arose a war at Gazer against the Philistines: in which Sabachai the Husathite slew Saphai of the race of Raphaim, and humbled them.

20:5. Another battle also was fought against the Philistines, in which Adeodatus the son of Saltus a Bethlehemite slew the brother of Goliath the Gethite, the staff of whose spear was like a weaver’s beam.

20:6. There was another battle also in Geth, in which there was a man of great stature, whose fingers and toes were four and twenty, six on each hand and foot: who also was born of the stock of Rapha.

20:7. He reviled Israel: but Jonathan the son of Samaa the brother of David slew him. These were the sons of Rapha in Geth, who fell by the hand of David and his servants.

1 Paralipomenon Chapter 21

David’s sin in numbering the people is punished by a pestilence: which ceaseth upon his offering sacrifice in the thrashingfloor of Ornan.
21:1. And Satan rose up against Israel: and moved David to number Israel.

21:2. And David said to Joab, and to the rulers of the people: Go, and number Israel from Bersabee even to Dan, and bring me the number of them that I may know it.

21:3. And Joab answered: The Lord make his people a hundred times more than they are: but, my lord the king, are they not all thy servants: why doth my lord seek this thing, which may be imputed as a sin to Israel?

21:4. But the king’s word rather prevailed: and Joab departed, and went through all Israel: and returned to Jerusalem.

21:5. And he gave David the number of them, whom he had surveyed: and all the number of Israel was found to be eleven hundred thousand men that drew the sword: and of Juda four hundred and seventy thousand fighting men.

The number, etc… The difference of the numbers here and 2 Kings 24. is to be accounted for, by supposing the greater number to be that which was really found, and the lesser to be that which Joab gave in.

21:6. But Levi and Benjamin he did not number: for Joab unwillingly executed the king’s orders.

21:7. And God was displeased with this thing that was commanded: and he struck Israel.

21:8. And David said to God: I have sinned exceedingly in doing this: I beseech thee take away the iniquity of thy servant, for I have done foolishly.

21:9. And the Lord spoke to Gad the seer of David, saying:

21:10. Go, and speak to David, and tell him: Thus saith the Lord: I give thee the choice of three things: choose one which thou wilt, and I will do it to thee.

21:11. And when Gad was come to David, he said to him: Thus saith the Lord: choose which thou wilt:

21:12. Either three years famine: or three months to flee from thy enemies, and not to be able to escape their sword: or three days to have the sword of the Lord, and pestilence in the land, and the angel of the Lord destroying in all the coasts of Israel: now therefore see what I shall answer him who sent me.

Three years famine… Which joined with the three foregoing years of famine mentioned, 2 Kings 21. and the seventh year of the land’s resting, would make up the seven years proposed by the prophet, 2 Kings 24.13.

21:13. And David said to Gad: I am on every side in a great strait: but it is better for me to fall into the hands of the Lord, for his mercies are many, than into the hands of men.

21:14. So the Lord sent a pestilence upon Israel. And there fell of Israel seventy thousand men.

21:15. And he sent an angel to Jerusalem, to strike it: and as he was striking it, the Lord beheld, and took pity for the greatness of the evil: and said to the angel that destroyed: It is enough, now stop thy hand. And the angel of the Lord stood by the thrashingfloor of Ornan the Jebusite.

Ornan… Otherwise Areuna.

21:16. And David lifting up his eyes, saw the angel of the Lord standing between heaven and earth, with a drawn sword in his hand, turned against Jerusalem: and both he and the ancients clothed in haircloth, fell down flat on the ground.

21:17. And David said to God: Am not I he that commanded the people to be numbered? It is I that have sinned: it is I that have done the evil: but as for this flock, what hath it deserved? O Lord my God, let thy hand be turned, I beseech thee, upon me, and upon my father’s house: and let not thy people be destroyed.

21:18. And the angel of the Lord commanded Gad to tell David, to go up, and build an altar to the Lord God in the thrashingfloor of Ornan the Jebusite.

21:19. And David went up, according to the word of Gad, which he spoke to him in the name of the Lord.

21:20. Now when Ornan looked up, and saw the angel, he and his four sons hid themselves: for at that time he was thrashing wheat in the floor.

21:21. And as David was coming to Ornan, Ornan saw him, and went out of the thrashingfloor to meet him, and bowed down to him with his face to the ground.

21:22. And David said to him: Give me this place of thy thrashingfloor, that I may build therein an altar to the Lord: but thou shalt take of me as much money as it is worth, that the plague may cease from the people.

21:23. And Ornan said to David: Take it, and let my lord the king do all that pleaseth him: and moreover the oxen also I give for a holocaust, and the drays for wood, and the wheat for the sacrifice: I will give it all willingly.

21:24. And king David said to him: It shall not be so, but I will give thee money as much as it is worth: for I must not take it from thee, and so offer to the Lord holocausts free cost.

21:25. So David gave to Ornan for the place, six hundred sicles of gold of just weight.

Six hundred sicles, etc… This was the price of the whole place, on which the temple was afterwards built; but the price of the oxen was fifty sicles of silver. 2 Kings 24.24.

21:26. And he built there an altar to the Lord: and he offered holocausts, and peace offerings, and he called upon the Lord, and he heard him by sending fire from heaven upon the altar of the holocaust.

21:27. And the Lord commanded the angel: and he put up his sword again into the sheath.

21:28. And David seeing that the Lord had heard him in the thrashingfloor of Ornan the Jebusite, forthwith offered victims there.

21:29. But the tabernacle of the Lord, which Moses made in the desert, and the altar of holocausts, was at that time in the high place of Gabaon.

21:30. And David could not go to the altar there to pray to God: for he was seized with an exceeding great fear, seeing the sword of the angel of the Lord.

1 Paralipomenon Chapter 22

David having prepared all necessaries, chargeth Solomon to build the temple and the princes to assist him.
22:1. Then David said: This is the house of God, And this is the altar for the holocaust of Israel.

22:2. And he commanded to gather together all the proselytes of the land of Israel, and out of them he appointed stonecutters to hew stones and polish them, to build the house of God.

22:3. And David prepared in abundance iron for the nails of the gates, and for the closures and joinings: and of brass an immense weight.

22:4. And the cedar trees were without number, which the Sidonians, and Tyrians brought to David.

22:5. And David said: Solomon my son is very young and tender, and the house which I would have to be built to the Lord, must be such as to be renowned in all countries: therefore I will prepare him necessaries. And therefore before his death he prepared all the charges.

22:6. And he called for Solomon his son: and commanded him to build a house to the Lord the God of Israel.

22:7. And David said to Solomon: My son, it was my desire to have built a house to the name of the Lord my God.

22:8. But the word of the Lord came to me, saying: Thou hast shed much blood, and fought many battles, so thou cannot not build house to my name, after shedding so much blood before me:

22:9. The son, that shall be born to thee, shall be a most quiet man: for I will make him rest from all his enemies round about: and therefore he shall be called Peaceable: and I will give peace and quietness to Israel all his days.

22:10. He shall build a house to my name, and he shall be a son to me, and I will be a father to him: and I will establish the throne of his kingdom over Israel for ever.

22:11. Now then, my son, the Lord be with thee, and do thou prosper, and build the house to the Lord thy God, as he hath spoken of thee.

22:12. The Lord also give thee wisdom and understanding, that thou mayest be able to rule Israel, and to keep the law of the Lord thy God.

22:13. For then thou shalt be able to prosper, if thou keep the commandments, and judgments, which the Lord commanded Moses to teach Israel: take courage and act manfully, fear not, nor be dismayed.

22:14. Behold I in my poverty have prepared the charges of the house of the Lord, of gold a hundred thousand talents, and of silver a million of talents: but of brass, and of iron there is no weight, for the abundance surpasseth all account: timber also and stones I have prepared for all the charges.

22:15. Thou hast also workmen in abundance, hewers of stones, and masons, and carpenters, and of all trades the most skilful in their work,

22:16. In gold, and in silver, and in brass, and in iron, whereof there is no number. Arise then, and be doing, and the Lord will be with thee.

22:17. David also charged all the princes of Israel, to help Solomon his son,

22:18. Saying: You see, that the Lord your God is with you, and hath given you rest round about, and hath delivered all your enemies into your hands, and the land is subdued before the Lord, and before his people.

22:19. Give therefore your hearts and your souls, to seek the Lord your God and arise, and build a sanctuary to the Lord God, that the ark of the covenant of the Lord, and the vessels consecrated to the Lord, may be brought into the house, which is built to the name of the Lord.

1 Paralipomenon Chapter 23

David appointeth Solomon king. The distribution of the Levites and their offices.
23:1. David being old and full of days, made Solomon his son king over Israel.

23:2. And he gathered together all the princes of Israel, and the priests and Levites.

23:3. And the Levites were numbered from the age of thirty years, and upwards: and there were found of them thirty-eight thousand men.

23:4. Of these twenty-four thousand were chosen, and distributed unto the ministry of the house of the Lord: and six thousand were the overseers and judges.

23:5. Moreover four thousand were porters: and as many singers singing to the Lord with the instruments, which he had made to sing with.

23:6. And David distributed them into courses by the families of the sons of Levi, to wit, of Gerson, and of Caath, and of Merari.

23:7. The sons of Gerson were Leedan and Semei.

23:8. The sons of Leedan: the chief Jahiel, and Zethan, and Joel, three.

23:9. The sons of Semei: Salomith, and Hosiel, and Aran, three: these were the heads of the families of Leedan.

23:10. And the sons of Semei were Leheth, and Ziza, and Jaus, and Baria: these were the sons of Semei, four.

23:11. And Leheth was the first, Ziza the second: but Jaus and Baria had not many children, and therefore they were counted in one family, and in one house.

23:12. The sons of Caath were Amram, and Isaar, Hebron, and Oziel, four.

23:13. The sons of Amram, Aaron, and Moses. And Aaron was separated to minister in the holy of holies, he and his sons for ever, and to burn incense before the Lord, according to his ceremonies, and to bless his name for ever.

23:14. The sons also of Moses, the man of God, were numbered in the tribe of Levi.

23:15. The sons of Moses were Gersom and Eliezer:

23:16. The sons of Gersom: Subuel the first.

23:17. And the sons of Eliezer were: Rohobia the first: and Eliezer had no more sons. But the sons of Rohobia were multiplied exceedingly.

23:18. The sons of Isaar: Salomith the first.

23:19. The sons of Hebron: Jeriau the first, Amarias the second, Jahaziel the third, Jecmaam the fourth.

23:20. The sons of Oziel: Micha the first, Jesia the second.

23:21. The sons of Merari: Moholi, and Musi. The sons of Moholi: Eleazar and Cis.

23:22. And Eleazar died, and had no sons but daughters: and the sons of Cis their brethren took them.

23:23. The sons of Musi: Moholi, and Eder, and Jerimoth, three.

23:24. These are the sons of Levi in their kindreds and families, princes by their courses, and the number of every head that did the works of the ministry of the house of the Lord from twenty years old and upward.

23:25. For David said: The Lord the God of Israel hath given rest to his people, and a habitation in Jerusalem for ever.

23:26. And it shall not be the office of the Levites to carry any more the tabernacle, and all the vessels for the service thereof.

23:27. So according to the last precepts of David, the sons of Levi are to be numbered from twenty years old and upward.

23:28. And they are to be under the hand of the sons of Aaron for the service of the house of the Lord, in the porches, and in the chambers, and in the place of purification, and in the sanctuary, and in all the works of the ministry of the temple of the Lord.

23:29. And the priests have the charge of the loaves of proposition, and of the sacrifice of fine flour, and of the unleavened cakes, and of the fryingpan, and of the roasting, and of every weight and measure.

23:30. And the Levites are to stand in the morning to give thanks, and to sing praises to the Lord: and in like manner in the evening,

23:31. As well in the oblation of the holocausts of the Lord, as in the sabbaths and in the new moons, and the rest of the solemnities, according to the number and ceremonies prescribed for every thing, continually before the Lord.

23:32. And let them keep the observances of the tabernacle of the covenant, and the ceremonies of the sanctuary, and the charge of the sons of Aaron their brethren, that they may minister in the house of the Lord.

1 Paralipomenon Chapter 24

The divisions of the priests into four and twenty courses, to serve in the temple: the chiefs of the Levites.
24:1. Now these were the divisions of the sons of Aaron: The sons of Aaron: Nadab, and Abiu, and Eleazar, and Ithamar.

24:2. But Nadab and Abiu died before their father, and had no children: so Eleazar, and Ithamar did the office of the priesthood.

24:3. And David distributed them, that is, Sadoc of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their courses and ministry.

24:4. And there were found many more of the sons of Eleazar among the principal men, than of the sons of Ithamar. And he divided them so, that there were of the sons of Eleazar, sixteen chief men by their families: and of the sons of Ithamar eight by their families and houses.

24:5. And he divided both the families one with the other by lot: for there were princes of the sanctuary, and princes of God, both of the sons of Eleazar, and of the sons of Ithamar.

24:6. And Semeias the son of Nathanael the scribe a Levite, wrote them down before the king and the princes, and Sadoc the priest, and Ahimelech the son of Abiathar, and the princes also of the priestly and Levitical families: one house, which was over the rest, of Eleazar: and another house, which had the rest under it, of Ithamar.

24:7. Now the first lot came forth to Joiarib, the second to Jedei,

24:8. The third to Harim, the fourth to Seorim,

24:9. The fifth to Melchia, the sixth to Maiman,

24:10. The seventh to Accos, the eighth to Abia,

24:11. The ninth to Jesua, the tenth to Sechenia,

24:12. The eleventh to Eliasib, the twelfth to Jacim,

24:13. The thirteenth to Hoppha, the fourteenth to Isbaab,

24:14. The fifteenth to Belga, the sixteenth to Emmer,

24:15. The seventeenth to Hezir, the eighteenth to Aphses,

24:16. The nineteenth to Pheteia, the twentieth to Hezechiel,

24:17. The one and twentieth to Jachin, the two and twentieth to Gamul,

24:18. The three and twentieth to Dalaiau, the four and twentieth to Maaziau.

24:19. These are their courses according to their ministries, to come into the house of the Lord, and according to their manner under the hand of Aaron their father: as the Lord the God of Israel had commanded.

24:20. Now of the rest of the sons of Levi, there was of the sons of Amram, Subael: and of the sons of Subael, Jehedeia.

24:21. Also of the sons of Rohobia the chief Jesias.

24:22. And the son of Isaar Salemoth, and the son of Salemoth Jahath:

24:23. And his son Jeriau the first, Amarias the second, Jahaziel the third, Jecmaan the fourth.

24:24. The son of Oziel, Micha: the son of Micha, Samir.

24:25. The brother of Micha, Jesia: and the son of Jesia, Zacharias.

24:26. The sons of Merari: Moholi and Musi: the son of Oziau: Benno.

24:27. The son also of Merari Oziau, and Soam, and Zacchur, and Hebri.

24:28. And the son of Moholi: Eleazar, who had no sons.

24:29. And the son of Cis, Jeramael.

24:30. The sons of Musi: Moholi, Eder, and Jerimoth. These are the sons of Levi according to the houses of their families.

24:31. And they also cast lots over against their brethren the sons of Aaron before David the king, and Sadoc, and Ahimelech, and the princes of the priestly and Levitical families, both the elder and the younger. The lot divided all equally.

1 Paralipomenon Chapter 25

The number and divisions of the musicians.
25:1. Moreover David and the chief officers of the army separated for the ministry the sons of Asaph, and of Heman, and of Idithun: to prophesy with harps, and with psalteries, and with cymbals according to their number serving in their appointed office.

25:2. Of the sons of Asaph: Zacchur, and Joseph, and Nathania, and Asarela, sons of Asaph: under the hand of Asaph prophesying near the king.

25:3. And of Idithun: the sons of Idithun, Godolias, Sori, Jeseias, and Hasabias, and Mathathias, under the hand of their father Idithun, who prophesied with a harp to give thanks and to praise the Lord.

25:4. Of Heman also: the sons of Heman, Bocciau, Mathaniau, Oziel, Subuel, and Jerimoth, Hananias, Hanani, Eliatha, Geddelthi, and Romemthiezer, and Jesbacassa, Mellothi, Othir, Mahazioth:

25:5. All these were the sons of Heman the seer of the king in the words of God, to lift up the horn: and God gave to Heman fourteen sons and three daughters.

25:6. All these under their father’s hand were distributed to sing in the temple of the Lord, with cymbals, and psalteries and harps, for the service of the house of the Lord near the king: to wit, Asaph, and Idithun, and Heman.

25:7. And the number of them with their brethren, that taught the song of the Lord, all the teachers, were two hundred and eighty-eight.

25:8. And they cast lots by their courses, the elder equally with the younger, the learned and the unlearned together.

25:9. And the first lot came forth to Joseph, who was of Asaph. The second to Godolias, to him and his sons, and his brethren twelve.

25:10. The third to Zachur, to his sons and his brethren twelve.

25:11. The fourth to Isari, to his sons and his brethren twelve.

25:12. The fifth to Nathania, to his sons and his brethren twelve.

25:13. The sixth to Bocciau, to his sons and his brethren twelve.

25:14. The seventh to Isreela, to his sons and his brethren twelve.

25:15. The eighth to Jesaia, to his sons and his brethren twelve.

25:16. The ninth to Mathanaias, to his sons and his brethren twelve.

25:17. The tenth to Semeias, to his sons and his brethren twelve.

25:18. The eleventh to Azareel, to his sons and his brethren twelve.

25:19. The twelfth to Hasabia, to his sons and his brethren twelve.

25:20. The thirteenth to Subael, to his sons and his brethren twelve.

25:21. The fourteenth to Mathathias, to his sons and his brethren twelve.

25:22. The fifteenth to Jerimoth, to his sons and his brethren twelve.

25:23. The sixteenth to Hananias, to his sons and his brethren twelve.

25:24. The seventeenth to Jesbacassa, to his sons and his brethren twelve.

25:25. The eighteenth to Hanani, to his sons and his brethren twelve.

25:26. The nineteenth to Mellothi, to his sons and his brethren twelve.

25:27. The twentieth to Eliatha, to his sons and his brethren twelve.

25:28. The one and twentieth to Othir, to his sons and his brethren twelve.

25:29. The two and twentieth to Geddelthi, to his sons and his brethren twelve.

25:30. The three and twentieth to Mahazioth, to his sons and his brethren twelve.

25:31. The four and twentieth to Romemthiezer, to his sons and his brethren twelve.

1 Paralipomenon Chapter 26

The divisions of the porters. Offices of other Levites.
26:1. And the divisions of the porters: of the Corites Meselemia, the son of Core, of the sons of Asaph.

26:2. The sons of Meselemia: Zacharias the firstborn, Jadihel the second, Zabadias the third, Jathanael the fourth,

26:3. Elam the fifth, Johanan the sixth, Elioenai the seventh.

26:4. And the sons of Obededom, Semeias the firstborn, Jozabad the second, Joaha the third, Sachar the fourth, Nathanael the fifth,

26:5. Ammiel the sixth, Issachar the seventh, Phollathi the eighth: for the Lord had blessed him.

26:6. And to Semei his son were born sons, heads of their families: for they were men of great valour.

26:7. The sons then of Semeias were Othni, and Raphael, and Obed, Elizabad, and his brethren most valiant men: and Eliu, and Samachias.

26:8. All these of the sons of Obededom: they, and their sons, and their brethren most able men for service, sixty-two of Obededom.

26:9. And the sons of Meselemia, and their brethren strong men, were eighteen.

26:10. And of Hosa, that is, of the sons of Merari: Semri the chief, (for he had not a firstborn, and therefore his father made him chief.)

He had not a firstborn… That is, his firstborn was either dead or not fit to be chief; and therefore he made Semri the chief.

26:11. Helcias the second, Tabelias the third, Zacharias the fourth: all these the sons, and the brethren of Hosa, were thirteen.

26:12. Among these were the divisions of the porters, so that the chiefs of the wards, as well as their brethren, always ministered in the house of the Lord.

26:13. And they cast lots equally, both little and great, by their families for every one of the gates.

26:14. And the lot of the east fell to Selemias. But to his son Zacharias, a very wise and learned man, the north gate fell by lot.

26:15. And to Obededom and his sons that towards the south: in which part of the house was the council of the ancients.

26:16. To Sephim, and Hosa towards the west, by the gate which leadeth to the way of the ascent: ward against ward.

26:17. Now towards the east were six Levites: and towards the north four a day: and towards the south likewise four a day: and where the council was, two and two.

26:18. In the cells also of the porters toward the west four in the way: and two at every cell.

26:19. These are the divisions of the porters of the sons of Core, and of Merari.

26:20. Now Achias was over the treasures of the house of God, and the holy vessels.

Holy vessels… Or vessels of the holy places, or of things holy. Vasa sanctorum.

26:21. The sons of Ledan, the sons of Gersonni: of Ledan were heads of the families, of Ledan, and Gersonni, Jehieli.

26:22. The sons of Jehieli: Zathan and Joel, his brethren over the treasures of the house of the Lord,

26:23. With the Amramites, and Isaarites, and Hebronites, and Ozielites.

26:24. And Subael the son of Gersom, the son of Moses, was chief over the treasures.

26:25. His brethren also, Eliezer, whose son Rohobia, and his son Isaias, and his son Joram, and his son Zechri, and his son Selemith.

26:26. Which Selemith and his brethren were over the treasures of the holy things, which king David, and the heads of families, and the captains over thousands and over hundreds, and the captains of the host had dedicated,

26:27. Out of the wars, and the spoils won in battles, which they had consecrated to the building and furniture of the temple of the Lord.

26:28. And all these things that Samuel the seer and Saul the son of Cis, and Abner the son of Ner, and Joab the son of Sarvia had sanctified: and whosoever had sanctified those things, they were under the hand of Selemith and his brethren.

26:29. But Chonenias and his sons were over the Isaarites, for the business abroad over Israel to teach them and judge them.

26:30. And of the Hebronites Hasabias, and his brethren most able men, a thousand seven hundred had the charge over Israel beyond the Jordan westward, in all the works of the Lord, and for the service of the king.

26:31. And the chief of the Hebronites was Jeria according to their families and kindreds. In the fortieth year of the reign of David they were numbered, and there were found most valiant men in Jazer Galaad,

26:32. And his brethren of stronger age, two thousand seven hundred chiefs of families. And king David made them rulers over the Rubenites and the Gadites, and the half tribe of Manasses, for all the service of God, and the king.

1 Paralipomenon Chapter 27

The twelve captains for every month; the twelve princes of the tribes. David’s several officers.
27:1. Now the children of Israel according to their number, the heads of families, captains of thousands and of hundreds, and officers, that served the king according to their companies, who came in and went out every month in the year, under every chief were four and twenty thousand.

27:2. Over the first company the first month Jesboam, the son of Zabdiel was chief, and under him were four and twenty thousand.

27:3. Of the sons of Phares, the chief of all the captains in the host in the first month.

27:4. The company of the second month was under Dudia, an Ahohite, and after him was another named Macelloth, who commanded a part of the army of four and twenty thousand.

27:5. And the captain of the third company for the third month, was Banaias the son of Joiada the priest: and in his division were four and twenty thousand.

27:6. This is that Banaias the most valiant among the thirty, and above the thirty. And Amizabad his son commanded his company.

27:7. The fourth, for the fourth month, was Asahel the brother of Joab, and Zabadias his son after him: and in his company were four and twenty thousand.

27:8. The fifth captain for the fifth month, was Samaoth a Jezerite: and his company were four and twenty thousand.

27:9. The sixth, for the sixth month, was Hira the son of Acces a Thecuite: and in his company were four and twenty thousand.

27:10. The seventh, for the seventh month, was Helles a Phallonite of the sons of Ephraim: and in his company were four and twenty thousand.

27:11. The eighth, for the eighth month, was Sobochai a Husathite of the race of Zarahi: and in his company were four and twenty thousand.

27:12. The ninth, for the ninth month, was Abiezer an Anathothite of the sons of Jemini, and in his company were four and twenty thousand.

27:13. The tenth, for the tenth month, was Marai, who was a Netophathite of the race of Zarai: and in his company were four and twenty thousand.

27:14. The eleventh, for the eleventh month, was Banaias, a Pharathonite of the sons of Ephraim: and in his company were four and twenty thousand.

27:15. The twelfth, for the twelfth month, was Holdai a Netophathite, of the race of Gothoniel: and in his company were four and twenty thousand.

27:16. Now the chiefs over the tribes of Israel were these: over the Rubenites, Eliezer the son of Zechri was ruler: over the Simeonites, Saphatias the son of Maacha:

27:17. Over the Levites, Hasabias the son of Camuel: over the Aaronites, Sadoc:

27:18. Over Juda, Eliu the brother of David over Issachar, Amri the son of Michael:

27:19. Over the Zabulonites, Jesmaias the son of Adias: over the Nephtalites, Jerimoth the son of Ozriel:

27:20. Over the sons of Ephraim, Osee the son of Ozaziu: over the half tribe of Manasses, Joel the son of Phadaia:

27:21. And over the half tribe of Manasses in Galaad, Jaddo the son of Zacharias: and over Benjamin, Jasiel the son of Abner.

27:22. And over Dan, Ezrihel the son of Jeroham: these were the princes of the children of Israel.

27:23. But David would not number them from twenty years old and under: because the lord had said that he would multiply Israel like the stars of heaven.

27:24. Joab the son of Sarvia began to number, but he finished not: because upon this there fell wrath upon Israel: and therefore the number of them that were numbered, was not registered in the chronicles of king David.

27:25. And over the king’s treasures was Azmoth the son of Adiel: and over those stores which were in the cities, and in the villages, and, in the castles, was Jonathan the son of Ozias.

27:26. And over the tillage, and the husbandmen, who tilled the ground, was Ezri the son of Chelub:

27:27. And over the dressers of the vine yards, was Semeias a Romathite: and over the wine cellars, Zabdias an Aphonite.

27:28. And over the oliveyards and the fig groves, which were in the plains, was Balanam a Gederite: and over the oil cellars, Joas.

27:29. And over the herds that fed in Saron, was Setrai a Saronite: and over the oxen in the valleys, Saphat the son of Adli:

27:30. And over the camels, Ubil an Ishmahelite and over the asses, Jadias a Meronathite:

27:31. And over the sheep Jaziz an Agarene. All these were the rulers of the substance of king David.

27:32. And Jonathan David’s uncle, a counsellor, a wise and learned man: he and Jahiel the son of Hachamoni were with the king’s sons.

27:33. And Achitophel was the king’s counsellor, and Chusai the Arachite, the king’s friend.

27:34. And after Achitophel was Joiada the son of Banaias, and Abiathar. And the general of the king’s army was Joab.

1 Paralipomenon Chapter 28

David’s speech, in a solemn assembly: his exhortation to Solomon. He giveth him a pattern of the temple.
28:1. And David assembled all the chief men of Israel, the princes of the tribes, and the captains of the companies, who waited on the king: and the captains over thousands, and over hundreds, and them who had the charge over the substance and possessions of the king, and his sons with the officers of the court, and the men of power, and all the bravest of the army at Jerusalem.

28:2. And the king rising up, and standing said: Hear me, my brethren and my people: I had a thought to have built a house, in which the ark of the Lord, and the footstool of our God might rest: and prepared all things for the building.

28:3. And God said to me: Thou shalt not build a house to my name: because thou art a man of war, and hast shed blood.

28:4. But the Lord God of Israel chose me of all the house of my father, to be king over Israel for ever: for of Juda he chose the princes: and of the house of Juda, my father’s house: and among the sons of my father, it pleased him to choose me king over all Israel.

28:5. And among my sons (for the Lord hath given me many sons) he hath chosen Solomon my son, to sit upon the throne of the kingdom of the Lord over Israel.

28:6. And he said to me: Solomon thy son shall build my house, and my courts: for I have chosen him to be my son, and I will be a father to him.

28:7. And I will establish his kingdom for ever, it he continue to keep my commandments, and my judgments, as at this day.

28:8. Now then before all the assembly of Israel, in the hearing of our God, keep ye, and seek all the commandments of the Lord our God: that you may possess the good land, and may leave it to your children after you for ever.

28:9. And thou my son Solomon, know the God of thy father, and serve him with a perfect heart, and a willing mind: for the Lord searcheth all hearts, and understandeth all the thoughts of minds. If thou seek him, thou shalt find him: but if thou forsake him, he will cast thee off for ever.

28:10. Now therefore seeing the Lord hath chosen thee to build the house of the sanctuary, take courage, and do it.

28:11. And David gave to Solomon his son a description of the porch, and of the temple, and of the treasures, and of the upper floor, and of the inner chambers, and of the house for the mercy seat,

28:12. As also of all the courts, which he had in his thought, and of the chambers round about, for the treasures of the house of the Lord, and for the treasures of the consecrated things,

28:13. And of the divisions of the priests and of the Levites, for all the works of the house of the Lord, and for all the vessels of the service of the temple of the Lord.

28:14. Gold by weight for every vessel for the ministry. And silver by weight according to the diversity of the vessels and uses.

28:15. He gave also gold for the golden candlesticks, and their lamps, according to the dimensions of every candlestick, and the lamps thereof. In like manner also he gave silver by weight for the silver candlesticks, and for their lamps according to the diversity of the dimensions of them.

28:16. He gave also gold for the tables of proposition, according to the diversity of the tables: in like manner also silver for other tables of silver.

28:17. For fleshhooks also, and bowls, and censors of fine gold, and for little lions of gold, according to the measure he gave by weight, for every lion. In like manner also for lions of silver he set aside a different weight of silver.

28:18. And for the altar of incense, he gave the purest gold: and to make the likeness of the chariot of the cherubims spreading their wings, and covering the ark of the covenant of the Lord.

28:19. All these things, said he, came to me written by the hand of the Lord that I might understand all the works of the pattern.

28:20. And David said to Solomon his son: Act like a man, and take courage, and do: fear not, and be not dismayed: for the Lord my God will be with thee, and will not leave thee, nor forsake thee, till thou hast finished all the work for the service of the house of the Lord.

28:21. Behold the courses of the priests and the Levites, for every ministry of the house of the Lord, stand by thee, and are ready, and both the princes, and the people know how to execute all thy commandments.

1 Paralipomenon Chapter 29

David by word and example encourageth the princes to contribute liberally to the building of the temple. His thanksgiving, prayer, and sacrifices: his death.
29:1. And king David said to all the assembly: Solomon my son, whom alone God hath chosen, is as yet young and tender: and the work is great, for a house is prepared not for man, but for God.

29:2. And I with all my ability have prepared the expenses for the house of my God. Gold for vessels of gold, and silver for vessels of silver, brass for things of brass, iron for things of iron, wood for things of wood: and onyx stones, and stones like alabaster, and of divers colours, and all manner of precious stones, and marble of Paros in great abundance.

29:3. Now over and above the things which I have offered into the house of my God I give of my own proper goods, gold and silver for the temple of my God, beside what things I have prepared for the holy house.

29:4. Three thousand talents of gold of the gold of Ophir: and seven thousand talents of refined silver, to overlay the walls of the temple.

29:5. And gold for wheresoever there is need of gold: and silver for wheresoever there is need of silver, for the works to be made by the hands of the artificers: now if any man is willing to offer, let him fill his hand to day, and offer what he pleaseth to the Lord.

29:6. Then the heads of the families, and the princes of the tribes of Israel and the captains of thousands, and of hundreds, and the overseers of the king’s possessions promised,

29:7. And they gave for the works of the house of the Lord, of gold, five thousand talents, and ten thousand solids: of silver ten thousand talents: and of brass eighteen thousand talents: and of iron a hundred thousand talents.

29:8. And all they that had stones, gave them to the treasures of the house of the Lord, by the hand of Jahiel the Gersonite.

29:9. And the people rejoiced, when they promised their offerings willingly: because they offered them to the Lord with all their heart: and David the king rejoiced also with a great joy.

29:10. And he blessed the Lord before all the multitude, and he said: Blessed art thou, O Lord the God of Israel, our father from eternity to eternity.

29:11. Thine, O Lord, is magnificence, and power, and glory, and victory: and to thee is praise: for all that is in heaven, and in earth, is thine: thine is the kingdom, O Lord, and thou art above all princes.

29:12. Thine are riches, and thine is glory, thou hast dominion over all, in thy hand is power and might: in thy hand greatness, and the empire of all things.

29:13. Now therefore our God we give thanks to thee, and we praise thy glorious name.

29:14. Who am I, and what is my people, that we should be able to promise thee all these things? all things are thine: and we have given thee what we received of thy hand.

29:15. For we are sojourners before thee, and strangers, as were all our fathers. I Our days upon earth are as a shadow, and there is no stay.

29:16. O Lord our God, all this store that we have prepared to build thee a house for thy holy name, is from thy hand, and all things are thine.

29:17. I know my God that thou provest hearts, and lovest simplicity, wherefore I also in the simplicity of my heart, have joyfully offered all these things: and I have seen with great joy thy people, which are here present, offer thee their offerings.

29:18. O Lord God of Abraham, and of Isaac, and of Israel our fathers, keep for ever this will of their heart, and let this mind remain always for the worship of thee.

29:19. And give to Solomon my son a perfect heart, that he may keep thy commandments, thy testimonies, and thy ceremonies, and do all things: and build the house, for which I have provided the charges.

29:20. And David commanded all the assembly: Bless ye the Lord our God. And all the assembly blessed the Lord the God of their fathers: and they bowed themselves and worshipped God, and then the king.

29:21. And they sacrificed victims to the Lord: and they offered holocausts the next day, a thousand bullocks, a thousand rams, a thousand lambs, with their libations, and with every thing prescribed most abundantly for all Israel.

29:22. And they ate, and drank before the Lord that day with great joy. And they anointed the second time Solomon the son of David. And they anointed him to the Lord to be prince, and Sadoc to be high priest.

29:23. And Solomon sat on the throne of the Lord as king instead of David his father, and he pleased all: and all Israel obeyed him.

29:24. And all the princes, and men of power, and all the sons of king David gave their hand, and were subject to Solomon the king.

29:25. And the Lord magnified Solomon over all Israel: and gave him the glory of a reign, such as no king of Israel had before him.

29:26. So David the son of Isai reigned over all Israel.

29:27. And the days that he reigned over Israel, were forty years: in Hebron he reigned seven years, and in Jerusalem three and thirty years.

29:28. And he died in a good age, full of days, and riches, and glory. And Solomon his son reigned in his stead.

29:29. Now the acts of king David first and last are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer:

29:30. And of all his reign, and his valour, and of the times that passed under him, either in Israel, or in all the kingdoms of the countries.

Previous Book of the Old Testament – 4 Kings Next Book of the Old Testament – 2 Paralipomenon

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The Parable of the Bountiful Tree

4Q302a

F.1 Col.2

Please consider this, you who are wise: If a man has a fine tree, which grows high, all the way to heaven (…) (…) of the soil, and it produces succulent fruit every year with the autumn rains and the spring rains, (…) and in thirst, will he not (…) and guard it (…) to multiply the boughs (?) of (…) from its shoot, to increase (…) and its mass of branches (…)

F.2 Col.1

(…) your God (…) your hearts (…) (…) with a willing spirit. (…) Shall God establish (…) from your hand? When you rebel, (…) your intentions, will He not confront you, reprove you and reply to your complaint? (…) As for God, His dwelling is in heaven, and his kingdom embraces the lands; in the seas (…) in them, and (…)

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Fragments of Papias

Estimated Range of Dating: 110-140 A.D.

Chronological List of Early Christian Writings
Online Text for Fragments of Papias

Roberts-Donaldson English Translation: Fragments of Papias
External Evidence: Papias (Greek and English)
Online Resources for Fragments of Papias

Roberts-Donaldson Introduction
Wace Introduction
Handbook of Patrology: Papias and the Presbyters
Catholic Encyclopedia: St. Papias
Offline Resources for Fragments of Papias

Recommended Books for the Study of Early Christian Writings
Information on Fragments of Papias

I consider the fragment X of the Roberts-Donaldson collection of fragments to be completely suspect as the alleged words of Papias.

Schoedel writes about Papias (The Anchor Bible Dictionary, v. 5, p. 140):

According to Irenaeus, our earliest witness, Papias was “a hearer of John and a companion of Polycarp, a man of primitive times,” who wrote a volume in “five books” (haer. 5.33.4; quoted by Eusebius Hist. Eccl. 3.39.1). Eusebius already doubted the reality of a connection between Papias and the apostle John on the grounds that Papias himself in the preface to his book distinguished the apostle John from John the presbyter and seems to have had significant contact only with John the presbyter and a certain Aristion (Hist. Eccl. 3.39.3-7). Eusebius’ skepticism was no doubt prompted by his distaste – perhaps a recently acquired distaste (Grant 1974) – for Papias’ chiliasm and his feeling that such a theology qualified Papias for the distinction of being “a man of exceedingly small intelligence” (Hist. Eccl. 3.39.13). Nevertheless Eusebius’ analysis of the preface is probably correct; and his further point that Papias’ chiliasm put him to the same camp as the Revelation of John is surely relevant. It is notable that Eusebius, in spite of his desire to discredit Papias, still places him as early as the reign of Trajan (A.D. 98-117); and although later dates (e.g., A.D. 130-140) have often been suggested by modern scholars, Bartlet’s date for Papias’ literary activity of about A.D. 100 has recently gained support (Schoedel 1967: 91-92; Kortner 1983: 89-94, 167-72, 225-26).

Schoedel writes about the comments of Papias (op. cit., v. 5, pp. 141-142):

What the fragments have to tell us about Mark and Matthew is information that Papias himself traces to “the presbyter” (Eus. Hist. Eccl. 3.39.15-16). Eusebius separates the statements about Mark and Matthew, but they may have originally followed one another and certainly seem closely related. Perhaps the simplest reading of the statement on Mark is that Mark served as Peter’s interpreter (possibly in the role of methurgaman, or oral translator) and wrote down what he heard Peter say of the words and deeds of Jesus and that his writing is defective in “order,” though not in accuracy or fullness of recollection, because Peter naturally referred to the Lord’s logia in a random manner. Some have suspected that Papias did not have in mind the gospel of Mark that we know, but the arguments are tenuous. On another point, Kurzinger has attempted to show that Papias was speaking not of translation from the native language of Peter but of presentation of the reports of Peter (an interpretation which he applies also to Papias’ statement about Matthew); but this seems to push a rhetorical approach to Papias’ terminology too far (Schoedel 1967: 107; Kortner 1983: 203-4). On the other hand, an interpretation in rhetorical terms is somewhat more likely when it comes to the suggestion that Papias meant to say that Peter spoke “in chria-style” rather than “as needs (chriai) dictated.” But the point that is debated more than any other is what Papias had in mind when he said that Mark did not write “in order.” It is perhaps most likely that Papias was measuring Mark by Matthew (who is said by Papias to have made “an ordered arrangement” of the materials) – or perhaps more generally by Papias’ own conception of what ought to be included in such an account – and that he had in mind completeness of information as well as “order” in the narrow sense of the term. In any event, Papias is defending Mark in spite of perceived deficiencies.

Papias attests the role that oral tradition continued to play in the first half of the second century. Papias himself preferred “the living voice” to what could be found in books. Nevertheless, Papias seems to have known the Gospels, and he provides the earliest tradition concerning the authorship of the Gospel of Mark. The testimony of Papias concerning Matthew is more problematic. Eusebius says that Papias also “made use of testimonies from the first letter of John and likewise from that of Peter” (Hist. Eccl. 3.39.17).

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Fragments of Pantaenus

Estimated Range of Dating: 190-210 A.D.

Chronological List of Early Christian Writings
Online Text for Fragments of Pantaenus

Roberts-Donaldson English Translation
Online Resources for Fragments of Pantaenus

Catholic Encyclopedia: Pantaenus
Offline Resources for Fragments of Pantaenus

Recommended Books for the Study of Early Christian Writings
Information on Fragments of Pantaenus

Pantaenus wrote c. 190-210 CE. He is quoted by Eusebius in Hist. Eccl., VI.14.2.

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The Oxyrhynchus 840 Gospel

Estimated Range of Dating: 110-160 A.D.

Chronological List of Early Christian Writings
Online Text for The Oxyrhynchus 840 Gospel

English Translation by Andrew Bernhard
Original Greek, Translation, and Notes in The Oxyrhynchus Papyri
Online Resources for The Oxyrhynchus 840 Gospel

The 1908 Introduction in The Oxyrhynchus Papyri
Geoff Trowbridge’s Introduction
The Gospel of Matthias
Offline Resources for The Oxyrhynchus 840 Gospel

Robert J. Miller, ed., The Complete Gospels: Annotated Scholars Version (Sonoma, CA: Polebridge Press 1992), pp. 412-415.
Recommended Books for the Study of Early Christian Writings
Information on The Oxyrhynchus 840 Gospel

S. Kent Brown comments on the text of Oxyrhynchus 840 (The Anchor Bible Dictionary, v. 5, p. 1000):

Found in December 1905, this partial text consists of a small vellum leaf (8.8 x 7.4 cm) written on both sides in a tiny, rather regular hand. The writing is dated by its discoverers to the 4th century, and the copyist exhibits an inclination for using red ink in specific instances such as the first letters of sentences, dots of punctuation and – twice – accent marks.

In his introduction in The Complete Gospels, Philip Sellew notes that this fragment was likely a talisman text: “The book itself likely served as an amulet for some ancient Egyptian Christian before this single page became detached. A few other books of similar size have been found from late antiquity that are thought to have been intended for some such magical use.”

Brown summarises the contents (op. cit., p. 1000):

The opening seven lines of the text introduce the reader to the end of an address by Jesus – consistently referred to as “the Savior” – in which he warns his hearers against the sort of overconfidence which leads to punishment both in this life and in the next. He then leads his disciples into the temple, apparently going within the “court of Israel,” where they meet a Pharisaic high priest, possibly named Levi. The priest reproaches them for entering without properly purifying themselves and for not changing into white clothing, hence desecrating the sacred precinct. In response, Jesus inquires about the state of cleanness of the priest, who in turn affirms that he has performed the necessary purificatory rites. Against this Jesus delivers a sharp criticism, which recalls Jesus’ harsh condemnation of the “tradition of the elders” in Matt 15:1-20 and Mark 7:1-23, contrasting the shallow character of external purity with the deeper inward cleansing in which he and his disiples had been immersed from above at ‘the waters of life’ (line 43).

F. F. Bruce writes (Jesus and Christian Origins Outside the New Testament, p. 160):

Readers of the canonical Gospels are familiar with Jesus’s repeated insistence that in the religious sphere it is inward purification, not external washing, that is important (cf. Mark 7.1-23); and that is the point of this extract. It may be regarded, more particularly, as an expansion of Matthew 23.25 f. into the form of a narrative. The circumstantiality of the references to the temple and its installation might convey an impression of verisimilitude to readers who knew little or nothing about them, but they betray the imagination of a period later than the destruction of the temple and have little in common with what we know of the temple and its ordinances as they actually were. The ‘place of purification’ cannot be identified, and laymen like Jesus and his disciples had no opportunity of looking at the ‘holy vessels’ (by which the furniture in the sanctuary itself is probably meant). Most grotesque of all is the suggestion that ‘pigs’ wallowed in the water in which the temple staff or visitors washed, whereas their presence would not be tolerated in any Jewish community. The reference to ‘harlots and flute-girls’ has been thought to point to the Gospel accroding to the Hebrews as the source of the extract, since they are mentioned together in the version of the parable of the talents ascribed to that Gospel. But this is a very slender argument.

Brown states of the importance of the gospel fragment (op. cit., p. 1000):

The absence of connections in this piece to special interests within the early Christian community as well as the presence of both numerous Semitisms and an informed view on Temple matters lead naturally to a high estimate of this text as a virtual companion piece to the Synoptic Gospel accounts. Further, it is likely that the original document was composed at least by the early 2d century, since it shares none of the uncontrolled fantasies about Jesus and the disciples that 2d and 3d century apocryphal accounts typically exhibit.

Sellew notes that the Oxyrhynchus 840 Gospel is “similar to the New Testament gospels in its style and tone,” particularly similar to Matthew 15 and Mark 7, which record disputes over purity issues. The document is different from the canonical gospels in the consistent use of the term “Savior” to identify Jesus, which is found only once in Luke and once in John. The document should be dated roughly to the first half of the second century.

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The Oxyrhynchus 1224 Gospel

Estimated Range of Dating: 50-140 A.D.

Chronological List of Early Christian Writings
Online Text for The Oxyrhynchus 1224 Gospel

English Translation by Andrew Bernhard
Online Resources for The Oxyrhynchus 1224 Gospel

Text Excavation: Gospel of Peter, P. Oxy. 1224
Offline Resources for The Oxyrhynchus 1224 Gospel

J. K. Elliot, ed., The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation (Clarendon: Oxford University Press 2005).
Robert J. Miller, ed., The Complete Gospels: Annotated Scholars Version (Sonoma, CA: Polebridge Press 1992), pp. 416-418.
Schneemelcher, Wilhem, ed. Gospels and Related Writings. Translated by R. McL. Wilson. Vol. 1 of New Testament Apocrypha. Rev. ed. (Louisville: Westminster/John Knox 1991).
Recommended Books for the Study of Early Christian Writings
Information on The Oxyrhynchus 1224 Gospel

Oxyrhynchus 1224 consists of two small fragments from the late third or early fourth century. J. D. Crossan notes the following in his introduction in The Complete Gospels: “The papyrus is badly mutilated with not even a single complete line anywhere extant. Restorations are therefore highly conjectural. The text does not seem to be dependent on the New Testament gospels since none of their redactional elements are discernable in its few verses. Furthermore, where New Testament parallels exist, it is hard to discern a reason for the papyrus’ changes, if indeed those were its sources. As an independent gospel, it belongs, insofar as its fragmentary state allows us to see, not with discourse gospels involving the risen Jesus (e.g., the Secret Book of James and the Gospel of Mary), but with sayings gospels involving the earthly Jesus (e.g., Q and the Gospel of Thomas). But the vision in 3:2 and the debates in 4:1-2 and 5:1-2 indicate a position closer to Q than to Thomas. No opponents, for example, ever challenge Jesus in the few narrative situations in Thomas as they do here and in Q.” Crossan suggests that the document might have been written as early as the mid-first century.

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Orphica: Orphic Texts

Bullet Introduction to the Orphica
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Bullet On the Life and Theology of Orpheus
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Bullet 31 · [Orphic Hymn] To Dionysos
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Bullet 56 · [Orphic Hymn] To Aphroditê
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Bullet 77 · [Orphic Hymn] To the Muses
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Golden Dawn Texts

Bullet Introduction to the G.·.D.·. and R.·.R.·. et A.·.C.·. Texts (HF) Under Construction

Bullet Inner Order Flying Rolls
Bullet Flying Roll 3A. On the Symbolism of Self-Sacrifice & Crucifixion in the 5=6 Grade (HF) 07/96

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Bullet The Cypher MSS (HL) New Link! 11/99

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Rosicruciana: Rosicrucian Texts

Bullet Introduction to the Rosicrucian Texts (HF) Under Construction

Bullet Fama Fraternitatis (1604? 1611)
Bullet The Vaughan Edition (1652) (AVL) New Link! 11/99

Bullet Confessio Fraternitatis (1615)
Bullet The Vaughan Edition (1652) (AVL) New Link! 11/99

Bullet Chymische Hochzeit : The Chymical Wedding (1615)
Bullet The Foxcroft Edition (1690)
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Enochiana: Dee, Kelly, and Angelic Texts

Bullet Introduction to the Enochiana & Related Texts
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Bullet Charlotte Fell Smith, John Dee(1969) (John Dee Society) Link Updated! 11/99
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Bullet The Angelic Communications
Bullet Mysteriorum Libri Quinque (1581-83)
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Bullet Mysteriorum Liber Primus (1581-82)
The First Book of the Mysteries (John Dee Pub. Society) New Link! 11/99
Bullet Mysteriorum Liber Secundus (1582)
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Bullet Mysteriorum Liber Tertius (1582)
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Bullet Liber Mysteriorum Sextus et Sanctus (1583)
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Bullet De Heptarchia Mystica (1583)
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Bullet The Hieroglyphic Monad (1564) (Fra. AI, CotG) New Link! 11/99

Bullet Other Works by Edward Kelly
Bullet The Stone of the Philosophers (n.d.) (AVL) New Link! 11/99

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Martinist Documents

Bullet Introduction to the Martinist Documents (HF) Under Construction

Bullet Protocol of Martinist Orders
Bullet L’Ordre Martiniste & l’Order Martiniste d’Elus Coëns
Sar Jean & Sar Aurifer (1962) (R+CMO) New Link! 11/99

Bullet Martinist Certificates
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Ordre Martiniste et Synarchique (1974) (R+CMO) New Link! 11/99
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Ordre Martiniste (1975) (R+CMO) New Link! 11/99
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Ordre Martiniste et Synarchique (R+CMO) New Link! 11/99
Bullet Initiateur Libre Certificate
Ordre Martiniste et Synarchique (1978) (R+CMO) New Link! 11/99

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Salomonica: Grimoire Texts

Bullet Introduction to the Solomonic Texts (HF) Under Construction

Bullet Clavicula Salomonis: The Key of Solomon (n.d.)
Bullet The S.L. MacGregor Mathers Translation (1889) (Twilit Grotto) New Link! 11/99

Bullet The Lemegeton (17th century CE):
Book I, Goetia (15th Century CE?)
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Bullet Johannes Wierus, Pseudomonarchia Daemonum (1563)
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Bullet The Lemegeton (17th century CE):
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Bullet The Peterson Edition (1999)
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Bullet Theurgia Goetia (M. Henson)

Bullet The Lemegeton (17th century CE):
Book III, Ars Paulina (15th Century CE?)
Bullet The Peterson Edition (1999)
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Bullet The Pauline Art (M. Henson)

Bullet The Lemegeton (17th century CE):
Book IV, Ars Almadel (15th Century CE?)
Bullet The Peterson Edition (1999)
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Bullet The Art Almadel (M. Henson)

Bullet The Lemegeton (17th century CE):
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Bullet Liber Juratus: The Sworn Book of Honorius (12th century CE?)
Bullet The Peterson Edition (1998)
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Bullet Arbatel De Magia Veterum (1575)
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Bullet (Pseudo-) Pietro d’Abano: Heptameron, or Magical Elements (n.d.)
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The Nag Hammadi Library

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 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 great cloud that covers him. And there was no one with him in the cloud except Sophia 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, 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 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 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.

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Origen

Estimated Range of Dating: 203-250 A.D.

Chronological List of Early Christian Writings
Online Text for Origen

Roberts-Donaldson English Translation: Origen de Principiis
Roberts-Donaldson English Translation: Origen de Principiis: Preface
Roberts-Donaldson English Translation: Origen de Principiis: Book I
Roberts-Donaldson English Translation: Origen de Principiis: Book II
Roberts-Donaldson English Translation: Origen de Principiis: Book III
Roberts-Donaldson English Translation: Origen de Principiis: Book IV
Roberts-Donaldson English Translation: A Letter to Origen from Africanus About the History of Susanna
Roberts-Donaldson English Translation: A Letter from Origen to Africanus
Roberts-Donaldson English Translation: A Letter from Origen to Gregory
Roberts-Donaldson English Translation: Origen Against Celsus: Book I
Roberts-Donaldson English Translation: Origen Against Celsus: Book II
Roberts-Donaldson English Translation: Origen Against Celsus: Book III
Roberts-Donaldson English Translation: Origen Against Celsus: Book IV
Roberts-Donaldson English Translation: Origen Against Celsus: Book V
Roberts-Donaldson English Translation: Origen Against Celsus: Book VI
Roberts-Donaldson English Translation: Origen Against Celsus: Book VII
Roberts-Donaldson English Translation: Origen Against Celsus: Book VIII
Roberts-Donaldson English Translation: Origen on Prayer
Roberts-Donaldson English Translation: Prologue of Rufinus
Roberts-Donaldson English Translation: Commentary on the Gospel of John: Book I
Roberts-Donaldson English Translation: Commentary on the Gospel of John: Book II
Roberts-Donaldson English Translation: Commentary on the Gospel of John: Book IV
Roberts-Donaldson English Translation: Commentary on the Gospel of John: Book V
Roberts-Donaldson English Translation: Commentary on the Gospel of John: Book VI
Roberts-Donaldson English Translation: Commentary on the Gospel of John: Book X
Roberts-Donaldson English Translation: Commentary on the Gospel of Matthew
Online Resources for Origen

Roberts-Donaldson Introduction
Wace Introduction
Handbook of Patrology: Origen
Catholic Encyclopedia: Origen and Origenism
Synoptic Gospels Primer: Origen
Glenn Davis: Origen
Offline Resources for Origen

Theodore Vrettos, Origen: A Historical Novel (2001)
Henri Crouzel, Origen (T&t Clark Ltd 2000)
Rowania Greer, Origen : An Exortation to Martyrdom, Etc. (Paulist Press 1988)
Hans Urs Von Balthasar, Origen Spirit and Fire : A Thematic Anthology of His Writings (Catholic Univ of Amer Pr 2001)
Henry Chadwick, Early Christian Thought and the Classical Tradition : Studies in Justin, Clement, and Origen (Clarendon Pr 1984)
Recommended Books for the Study of Early Christian Writings
Information on Origen

Origen wrote in the first half of the third century.

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